### Core Meaning & Semantic Range
The Hebrew term נֶשֶׁךְ (neshek, `{{H5392}}`) derives from the verb נָשַׁךְ (nashak, `{{H5391}}`), which literally means "to bite," as a snake bites. This etymological root is crucial for understanding the core meaning of *neshek* in a financial context. It refers to interest charged on a loan, but specifically interest that "bites" or wounds the borrower, implying an oppressive, predatory, or exploitative nature. While often translated as "usury," it is not simply any interest, but rather interest that causes harm or extracts unfair gain, particularly from those in vulnerable financial positions. The semantic range thus encompasses oppressive interest, exploitative gain, or usury that burdens the debtor.
### Biblical Occurrences & Contextual Analysis
The term *neshek* appears predominantly in the legal and prophetic literature of the Old Testament, primarily within the context of economic ethics and social justice.
* **Mosaic Law:** The primary prohibitions against *neshek* are found in the Torah.
* [[Exodus 22:25]]: "If you lend money to any of my people who is poor among you, you shall not be to him as a moneylender, nor shall you charge him interest (neshek)." This verse establishes the fundamental principle: lending to the poor within the community should be an act of charity, not a means of profit.
* [[Leviticus 25:36-37]]: "Take no interest (neshek) or profit (tarbit) from them, but fear your God, that your kinsman may live beside you. You shall not lend him your money at interest (neshek), nor lend him your food for profit." Here, *neshek* is explicitly forbidden when lending to a "kinsman," emphasizing community solidarity and mutual support. The pairing with *tarbit* (profit/increase) indicates a comprehensive ban on exploitative gain.
* [[Deuteronomy 23:19-20]]: "You shall not charge interest (neshek) on loans to your brother—interest on money, interest on food, interest on anything that may be lent for interest. You may charge a foreigner interest (neshek), but not your brother, so that the Lord your God may bless you in all that you undertake in the land that you are entering to take possession of it." This passage clarifies the scope of the prohibition: it applies to "your brother" (fellow Israelite), but permits charging *neshek* to a "foreigner." This distinction is often debated, but generally understood within the framework of covenantal community vs. external commercial relations, not necessarily an endorsement of exploitation of non-Israelites.
* **Prophetic Condemnation:** The prophets frequently denounce the practice of *neshek* as a symptom of social injustice and a violation of God's covenant.
* [[Nehemiah 5:7, 10]]: Nehemiah confronts the nobles and officials for charging *neshek* to their fellow Israelites, highlighting the economic oppression faced by the common people during the post-exilic period.
* [[Ezekiel 18:8, 13, 17]]: The prophet Ezekiel contrasts the righteous man, who "does not lend at interest (neshek) or take any profit," with the unrighteous, who "lends at interest (neshek) and takes profit." This underscores that avoiding *neshek* is a characteristic of a just and upright life.
* **Wisdom Literature:**
* [[Proverbs 28:8]]: "Whoever multiplies his wealth by interest (neshek) and profit gathers it for him who is gracious to the poor." This proverb reflects the divine principle of justice, where ill-gotten gains ultimately revert to those who act righteously.
In summary, the biblical context of *neshek* is overwhelmingly negative when applied to lending within the Israelite community, particularly to the poor or those in distress. It is seen as an act of exploitation that undermines the principles of justice, compassion, and communal solidarity inherent in the Mosaic Covenant.
### Related Words & Concepts
* **נָשַׁךְ (nashak, `{{H5391}}`):** The root verb "to bite," which provides the vivid imagery of *neshek* as something that inflicts harm or extracts unfairly.
* **תַּרְבִּית (tarbit, `{{H8636}}`):** This term, often translated "profit," "increase," or "excess," is frequently paired with *neshek* (e.g., [[Leviticus 25:36-37]], [[Ezekiel 18:8, 13, 17]]). While *neshek* emphasizes the "biting" or initial charge of interest, *tarbit* refers to the "increase" or "gain" derived from the loan itself. Together, they represent all forms of exploitative financial gain from lending.
* **Concepts:** The study of *neshek* is intertwined with broader biblical themes such as:
* **Justice (מִשְׁפָּט, mishpat):** The prohibition against *neshek* is a key component of God's demand for social justice.
* **Righteousness (צְדָקָה, tsedakah):** Avoiding *neshek* is a mark of a righteous person.
* **Compassion/Mercy (חֶסֶד, hesed):** Lending without *neshek* to the needy is an act of covenantal loyalty and compassion.
* **Poverty and Vulnerability:** The laws are primarily designed to protect the poor from further impoverishment.
* **Covenantal Community:** The prohibition reinforces the idea of Israel as a unique community bound by shared obligations and mutual support, distinct from surrounding nations.
### Theological Significance
The theological significance of *neshek* is profound, touching upon God's character, His covenant with Israel, and His expectations for human conduct.
1. **God's Character and Justice:** The prohibition against *neshek* reflects God's own character as just and compassionate. He is the defender of the poor and the oppressed. By forbidding exploitative interest, God calls His people to emulate His righteousness in their economic dealings.
2. **Covenantal Solidarity:** Within the covenant community of Israel, economic relationships were not to be purely commercial but were to be governed by principles of brotherhood and mutual support. Lending to a fellow Israelite, especially one in need, was seen as an act of *hesed* (covenantal love), not an opportunity for personal gain. To charge *neshek* was to violate this sacred bond and exploit a brother's distress.
3. **Stewardship of Wealth:** The Mosaic Law implicitly teaches that all wealth and resources ultimately belong to God ([[Leviticus 25:23]]). Human beings are stewards. Charging *neshek* from the poor represented a failure in stewardship, prioritizing personal accumulation over the well-being of the community and the divine mandate to care for the vulnerable.
4. **Protection of the Vulnerable:** The primary theological motivation behind the *neshek* prohibition is the protection of the poor and marginalized. In an agrarian society, a bad harvest or unforeseen calamity could plunge a family into destitution. Lending with *neshek* would trap them in a cycle of debt, leading to loss of land, freedom, and dignity, effectively destroying their ability to recover. The law aimed to prevent such social unraveling.
5. **Distinction from Modern Interest:** It is crucial to understand that *neshek* does not equate to all forms of modern interest. Modern economies rely on interest as a legitimate cost of capital and risk. The biblical prohibition on *neshek* is specifically against *exploitative* interest charged to those in need, where the "biting" nature of the interest oppresses rather than facilitates economic activity. The *spirit* of the law is against greed, oppression, and the commodification of human suffering.
### Summary
The Hebrew word נֶשֶׁךְ (neshek, `{{H5392}}`), derived from the verb "to bite," denotes an oppressive or exploitative form of interest or usury. Throughout the Old Testament, particularly in the Mosaic Law and prophetic literature, *neshek* is strictly forbidden among fellow Israelites, especially when lending to the poor or needy ([[Exodus 22:25]], [[Leviticus 25:36-37]], [[Deuteronomy 23:19]]). This prohibition, often paired with תַּרְבִּית (tarbit, `{{H8636}}`), underscores a profound theological commitment to justice, compassion, and covenantal solidarity within the community. Theologically, the ban on *neshek* reflects God's character as a just and merciful provider, His expectation that His people care for the vulnerable, and a rejection of economic practices that exploit human distress. It serves as a powerful reminder that economic dealings within a faith community should be governed by principles of righteousness and mutual support, rather than by predatory gain.
TRV