Literature— Artt. in HDB, DCG, EBi, JE, PRE3, s.v. ; S. R. Driver, Cambridge Bible, 'Joel and Amos,* Cambridge, 1897, p. 152 f. ; R. J. Knowling, in EOT, • Acts,' London, 1900, pp. 392 1., 449 f.; J. Grill.in J/'TO.ISSO, p. 645flf. ; G. B.Gray, in JThSt i. [1900] 201 ft. ; W. R. Smith, RS^, London, 1894, pp. 323 ff., 481 ft. ; H. Ewald, The Antiquities of Israel, Eng. tr., London, 1876, pp. 84-88, 162, 281. W. D. NlVEN.
NEAPOLIS (N^a HiSXis).— Neapolis, 'the Naples of Macedonia' (Cony beare-Howson, The Life and Epistles of St. Paul, new ed., 1877, i. 339), was the port to which St. Paul, sailing from Troas in answer to the call of the man of Macedonia, directed his course, and he reached it after a quick passage — a straight run (€vSvSpoiJ.riiTaixev, Ac 16") be- fore a southerly breeze. Here he first set foot on European soil. Neapolis originally belonged to Thrace (Pliny, EN iv. 18), but it was now in the province of Macedonia (Strabo, vii. fr. 33 ; Ptolemy, iii. 13). Its name, ' New Town,' probably implies that it was an old town re-founded and supplied with a fresh colony. Strabo (vii. fr. 36) appears to identify it with Daton, which had ' fruitful plains, a port, streams, dockyards, and valuable gold mines, whence the proverb "A Daton of good things," like " Piles of Plenty." '
The growing importance of Neapolis kept pace with that of Philippi, ten miles inland, which it served as a seaport. During the last stand of the
liepublicans at Philijipi, their galleys were moored oil' Neapolis (.\p])ian, de Jiell. Civ. iv. 106; Dio Cass, xlvii. 35). 'I'lie ancient city is generally identified with the small Turkish village of Kavallo, which stands on a promontory overlooking a bay of the .same name, op()osite the island of Thaso.s. Here many Latin inscriptions have been found, and there are the remains of a great aqueduct.
LiTERATt'RE.— See W. Smith. VnilG ii. (1888) 411 ; W. M. Leake. Traiih in Xorlhern Greece, 1836, iii. ISO; W. M. Ramsay. St. Paul the Traveller, 1895, p. 205 ff.
James Strahan.
NEIGHBOUR.— In the Hebrew of the OT the words rendered 'neighbour' have less reference to locality than the English word. In nini;, it is true, the etymological root is ' near,' but it occurs very rarely ; in the slightly commoner n'O^', with the much more usual m, the thought is rather that of one's 'fellows' or 'friends.' The fairly frequent [JV* means ' inhabitant ' {sc. of the same or some adjacent district), and is thus akin to nn^, Imt on the whole, in the words translated ' neighbour,' the idea of fellowship is much stronger than that of proximity, and in a number of passages, as a rendering of JBi, ' fellow ' or ' fellows ' should per- haps be substituted. At the same time, ' fellow- man ' would be an exaggeration, for it would imply not only humanitarianism, which many of these passages contain, but universalism, which is too much to postulate. This is especially clear in the one passage (Lv 19'*) which is of crucial import- ance as being the source of the main current of NT teaching on the subject. There the injunction 'Thou shalt love thy neighbour (yi) as thyself is parallel with ' Thou shalt not bear any grudge against the children of thy people.' If this racial limitation is kept in view, its abrogation in the parable of the Good Samaritan (Lk 10"°^-) becomes far more piquant, for it is precisely the interpreta- tion of Lv 19"* which is there the point at issue. True, 111 is rendered by the Greek irX-qalov ('near'), which, if etymology were everything, would once more emphasize local limitations ; but the whole trend of the passage clearly shows that TrXrjalof, in the mouth of Jesus, means any human being within reach of one's help, whUe for the lawyer it is still a racial term. The same verse from Leviticus is also quoted in Mt 191" 22^^ Mk 12'^i, Ro W, Gal 5", Ja 2^. In the first three of these, the quotation being made by Jesus, ' neighbour ' is probably universalistic in accordance with Lk lO^"'-. In Mt 5" it is laid down that 'enemies' may not be hated in contrast with ' neighbours.' Further, the attitude hei'e enjoined implies, like Lk \&^'- and the Golden Rule (Mt 7'=, Lk 6»i), an enthusiastic and active, as well as universal, benevolence, as far removed from neglect as from hatred.
In the Gospels occur also ycWav and TeplotKoi, both of which mean 'neighbour 'in the local sense.
TrXr/crlov is never literal, i.e. local, but always ethicized ; it varies, however, in the width of its application. In Ro IS'' and Epli 4°' the context jirobably favours the interpretation ' fellow - Christian,' in Ro 13»- '» 'fellow-man' ; Gal 5'* and Ja 2' are doubtful. Whether wider or less wide, it is always closely related to the thought of love.
The kind of conduct which a man is said to owe to his neighbour out of love comprises mainly the following : consideration for his scruples, tender- ness for liis weaknesses, the sacrifice of one's own pleasure to his, but with the object of building up his character (Ro 15) ; abstinence from gratifica- tion of lust or of quarrelsomeness at his expense (Gal 5) ; abstinence from ' respect of persons ' — because of the disrespect inflicted by it on other persons (Ja 2) — and from censoriousness (4""'^) ; the speaking and doing of the simple truth (Eph