* It seems to us safer not to hazard any further conjecture as to the form of the word. Both Néldeke's and Klostermann’s attempts in this direction are open to serious objection. The former (ZDM@ xlii. p. 482, note) suggests that [ΓΦ ΠΣ may be sompounded of W}+]5 (=]'2B, see the Lexx.), while the latter asserts categorically that ΤΠ Π) is similarly a compound of wn3 and jn’ (=]D'X ; see this root [nin Oxf. Heb, Lex.), as if denoting the ‘everlasting or the primeval serpent’ (Kurzgef. Komm, in loc.).
cannot cla
with one hand.’ There are, however, unhelpful
iends, who flatter and ruin the man who seeks popularity by lavish entertainment, Pr 18%, With these is contrasted the true friend who ‘sticketh closer than a brother.’ This is often and becomingly referred to the Heaveuly Friend, but the original sense is a comparison between the bond of family life and that of mere neighbour- hood, and a declaration that in certain cases the latter is superior. Similarly, an Arab proverb says, ‘How many brothers I have had who were not children of my parents !’ ef. Pr 1737 (RVm).
2. Intimacy is another of the leading features of Oriental neighbourhood. Village life is one of the chief fields of Scripture parable. It is easy to understand how in the villages people of an excit- able sympathetic temperament, living close to each other, and having so many interests in common, would necessarily have a very intimate knowledge of each other’s affairs. This communicativeness accounted for the groups of women around the fountain, and of the elders at the city gate. The shepherd who brought back his sheep in safety and the woman who recovered the lost coin must hasten to tell their friends and neighbours, Lk 15*”, In the declaration ‘I have called you friends’ (Jn 15) all the intimacy springing from Oriental neighbourhood is made possible in the believer's communion with Christ.
3. The sincerity and sanctity of this relationship are constantly emphasized. One of the commonest forms of neighbourly service was that of borrowing and lending money and valuables, or the keeping of each other’s goods in safe custody during a time of absence, Ex 227-19, Pr 61] 1718) Among modern Orientals the giving of bread and flour, and the lending of kitchen and table requisites on emer- gencies of hospitality, are constantly practised, and it is an everyday occurrence in the bazaars to see an open shop left with a thin netting over the entrance in charge of the merchant in the next shop.
In the Bible, prohibition is frequently uttered against bearing false-witness, making unfounded statements, or framing malicious devices of any kind against a neighbour, Ex 20!-17, Dt 5%, Pr 3° 2458 2518, The duties of neighbourhood are not to be evaded by polite words, Pr 3%, nor its courtesies turned to mercenary advantage, Dt 23% *, Jer 22%, Neighbourhood is a part of sainthood, Ps 1658, The great purpose of true religion is the perfecting of social life, Mt 7%. The want of natural feeling in this respect indicated the moral collapse an pointed to the political extinction of Israel, Jer 9*.
The highest expression of neighbourhood, ‘ Thou shalt love thy neighbour as thyself’ (Lv 19"), is repeated and expanded in Mt 5® 19%, Ro 13%”, In the case of the lawyer’s assumed bewilderment (Lk 10-87) as to the limit at which the Jaw of neighbourhood began to come into force, the ex-
lanation pointed out rather the greatness of the aNiatanine to which it might reach. Neighbourhood was shown to be a creation of the kind heart that would discover opportunities and feel obligations where the nearest in place and kinship might pass by without perceiving anything to do.
In the East, neighbourhood is an important legal claim in the disposal of pxaperty Next to a co-proprietor, the neighbour has the first right of purchase, especially if his land be irrigated from the same source of water-supply. Such a right Ahab would have had if Naboth had wished to sell his vineyard.
Neighbourhood, which by intimacy, equality, and identity of interest gave to social friendship a basis of patience, trust, and sympathy, also tur- nished the occasion to special temptations. Such close intimacy gave the fullest opportunity to envy, pride, and uncharitableness, i oondine to
ΓΞ
in Arab proverb, ‘ Envy dwells among neighbours, | and hatred among relatives.’
It was because neighbourhood was almost ex- clusively the condition of social contact that the neighbour was specified in connexion with the Mosaic provisions of mercy, truth, and justice. The stranger was guarded by the law of hospitality. For the treatment of strangers entering the circle of neighbourhood, see FAMILY in vol. i. p. 849, and GER, G. M. MACKIE.
NEKEB.—Only in the collocation 37)7 Ὄπ ‘the pass of Adami’ (2), Jos 19%. The LXX finds here two proper names (B καὶ ᾿Αρμὲ καὶ Νάβωκ, A καὶ Apual καὶ Νάκεββ. Neubauer (Géog. du Talm. P. 225) gives Ziyadathah as a later name for Nekeb, and there is a ruin called Seiyddeh near the village ed-Damich on the plateau east of Tabor (see SWP vol. i. sheet vi.). The ‘cutting’ or ‘pass’ is prob- ably one leading from the eastern precipices near Tiberias. Nekeb is mentioned in the list of Thothmes ΠῚ. as a town of Galilee. See, also, ADAMI-NEKEB, C. R. CoNDER.
NEKODA (x}\p;}). —1. Eponym of a family of Nethinim, Ezr 2“ (B Νεχωδά, A Nexwidv)=Neh 7” (BA Νεκωδά, & Nexwddu); called in 1 Es 5°! Noeba (which see). 2, Name of a family which returned from the Exile, but were unable to prove their Israelitish descent, Ezr 2°=Neh 7" (both Νεκωδά) ; called in 1 Es 5° Nekodan (Nexwddv),