Difference between revisions of "Proselyte"

<p> 1. Meaning of the term.-The word προσήλυτος is not found in classical Greek. It is still an open question whether those who formed the word from προσέρχομαι thought of the verb in its primary sense of ‘advenio,’ or in its religious sense of ‘(deum) adeo’ (cf. Hebrews 7:25, τοὺς προσερχομένους διʼ αὐτοῦ τῷ Θεῷ). In the former case, προσήλυτος originally meant advena, ‘new-comer’ (for which the classical equivalent is ἔπηλυς); in the latter, it meant ‘proselyte’ in the sense of ‘one who comes or draws near to God.’ In his exhaustive study of προσήλυτος in the LXX_ (Exp_, 4th ser., x. 264 ff.), W. C. Allen argues from the fact that the word is correctly used in a majority of cases for the ðÌÅø to whom certain rights were conceded in [[Israel]] (Oxf. Heb. Lex., s.v. ðÌÅø 2 [p. 158a]), that its meaning was from the first that of ‘proselyte’-the meaning of ‘stranger’ being secondary, and arising from the proselyte’s having his home ‘in a strange land’ (like the [[Israelites]] themselves in Egypt: hence they are called προσήλυτοι, Exodus 22:21; Exodus 23:9, Leviticus 19:34, Deuteronomy 10:19): The statement of [[Philo]] (de Monarch. 1. 7, τούτους δὲ καλεῖ προσηλύτους ἀπὸ τοῦ προσεληλυθέναι καινῇ καὶ φιλοθέῳ πολιτείᾳ), and also the words of [[Josephus]] (Ant. XVIII. iii. 5, νομίμοις προσεληλυθυῖα τοῖς Ἰουδαικοῖς), are in favour of this view. What prevents us, however, from giving it our full adhesion is that the LXX_ does not use προσήλυτος in all the passages where ðÌÅø seems to mean or to approximate in meaning to ‘proselyte,’ but has sometimes πάροικος. This, of course, may be due to different hands having been employed in the work of translation. Valuable for guidance is W. R. Smith’s note (OTJC_2, p. 342): ‘In the [[Levitical]] legislation the word Gêr is already on the way to assume the later technical sense of proselyte’ (cf. Driver, ICC_, ‘Deuteronomy,’ p. 165). </p> <p> The distinction drawn between ‘the proselyte of the gate’ , who accepted the ‘Seven Noachian Laws’ (ERE_ iv. 245a), and ‘the proselyte of righteousness’, who by complete adoption of Israel’s laws became incorporated with the covenant people (HDB_ ii. 157a), belongs to Rabbinical [[Judaism]] (ERE_ vii. 592b), and is not found in Scripture. It had its precedents, however, in the differences of religious standing observable among the in Israel; while the σεβόμενοι τὸν θεόν mentioned by Josephus (Ant. XIV. vii. 2), and frequently in Acts, may roughly represent the ‘proselytes of the gate’ of the Gemârâ. It has been suggested that the of Psalms 22:23; Psalms 115:11; Psalms 115:13; Psalms 118:4; Psalms 135:20 are identical with the φοβούμενοι τὸν θεόν of Acts 13:16; Acts 13:26, but A. B. [[Davidson]] has shown that the general usage of the OT is against the identification (ExpT_ iii. 491). While Bertholet and others maintain that προσήλυτοι, οἱ φοβούμενοι τὸν θεόν and οἱ σεβόμενοι τὸν θεόν are synonymous (EBi_ iii. 3904), the view of Schürer (HJP_ II. ii. 314 ff.) that the first term means proselytes in the technical sense, and the other two those who, without having submitted to the rite of circumcision, joined in [[Jewish]] worship, has gained a wider acceptance. The adherence of [[Gentiles]] to Judaism in the centuries immediately preceding and following the fall of [[Jerusalem]] ‘ranged over the entire gamut of possible degrees,’ depending upon ‘the different degrees in which the ceremonial precepts of the Law were observed’ (Harnack, The [[Mission]] and [[Expansion]] of Christianity2, i. 12, 10). The following passage from [[Theodore]] Reinach well illustrates this: </p> <p> ‘Judaism possessed the prudence and tact not to exact from its adepts [converts] at the outset full and complete adoption of the Jewish Law. The neophyte was at first simply a “friend” to the Jewish customs, observing the least enthralling ones-the [[Sabbath]] and the lighting of a fire on the previous evening; certain fast-days; abstention from pork. His sons frequented the synagogues and deserted the temples, studied the Law, and contributed their oboli to the treasury of Jerusalem [cf. Nehemiah 10:32 f., ERE_ vii. 592a]. By degrees habit accomplished the rest. At last the proselyte took the decisive step: he received the rite of circumcision, took the hath of purity …, and offered, doubtless in money, the sacrifice which signalized his definitive entrance into the bosom of Israel. Occasionally, in order to accentuate his conversion, he even adopted a Hebraic name.… In the third generation, according to Deuteronomy 23:8, there existed no distinction between the Jew by race and the Jew by adoption’ (JE_ iv. 570). </p> <p> ‘The bath of purity’ here spoken of refers to the baptism of proselytes. This is described by W. [[Brandt]] (ERE_ ii. 408) as ‘a practice of ceremonial ablution altogether new,’ which ‘we may safely assume … was not of later origin than [[Christian]] baptism.’ It is not mentioned in the OT, and the traces of it found by Talmudic scholars in [[Genesis]] 35:2, Exodus 19:10 are quite imaginary. It is referred to by [[Epictetus]] (who taught till a.d. 94) in his conversations as a matter of common knowledge: ‘When a man,’ he says, ‘takes upon himself the arduous life of the baptized and the elect (τοῦ βεβαμμένου καὶ ᾑρημένου), then he is really what he calls himself, a Jew’ (Arrian, Diss. Epicteti, ii. 9). The [[Babylonian]] [[Talmud]] reports that about the end of the 1st cent. two famous Rabbis disputed with one another as to its necessity, which shows that at that period it was not universally regarded as indispensable. It was designated in later times ‘the immersion of proselytism,’ and the manner of its administration was as follows: ‘The individual who desired to become a Jew was conducted to the bath, and there immersed himself in the presence of the Rabbis, who recited to him portions of the Law’ (cf. Plummer, art._ ‘Baptism,’ HDB_ i. 239 f. for other references). </p> <p> 2. NT passages referring to proselytes.-(1) Matthew 23:15. Grätz’s conjecture that this verse refers to an actual incident, the voyage of R. Gamaliel, R. Eliezer, R. Joshua, and R. [[Akiba]] to Rome, where they converted Flavius Clemens, the cousin of [[Domitian]] (cf. ERE_ vii. 592b), would imply that the saying is not justly attributed to our Lord. It is probable, as Adolf Jellinek, the famous Austrian [[Rabbi]] and scholar (1821-1893), suggested, that what is here condemned is the Pharisees’ practice of winning over every year at least one proselyte each (E. G. Hirsch, JE_ x. 221). (2) There were proselytes among the multitude who witnessed the miracle of [[Pentecost]] (Acts 2:10), some of whom may have been added to the Church; the selection of ‘Nicolas a proselyte of Antioch’ (Acts 6:5) as one of the seven deacons indicates that there was a certain proportion of men of his class in the primitive Christian community. (3) In Acts 13:43 τῶν σεβομένων προσηλύτων is perhaps a conflate reading (EBi_ iii. 3902), but the phrase appears to be a popular designation of ‘God-fearing proselytes’-the same whom St. Paul twice appeals to (Acts 13:16; Acts 13:26) as οἱ φοβούμενοι τὸν θεόν. (4) Acts 8:27. The chamberlain of [[Candace]] is included by Reinach among the ‘distinguished recruits’ of the Jewish faith (JE_ iv. 570b). (5) [[Cornelius]] was one of the φοβούμενοι τὸν θεόν (Acts 10:2; Acts 10:22; Acts 10:35); note that in v. 35 St. Peter’s words have not the breadth often assigned to them-he only goes the length of recognizing the manifest signs of God’s acceptance of a [[Gentile]] who ‘feareth him, and worketh righteousness.’ (6) [[Lydia]] (Acts 16:14), Titus [[Justus]] (Acts 18:7), and the σεβόμενοι of [[Thessalonica]] and [[Athens]] (Acts 17:4; Acts 17:17) illustrate the important aid that members of this class gave to St. Paul in his travels. He did not, however, always find the σεβόμεναι γυναῖκες favourable to the gospel (Acts 13:50). It was partly owing to the fact of the Christian faith having found so many adherents among the σεβόμενοι τὸν θεόν that the class of ‘half-proselytes’ or ‘half-converts’ came to be regarded by Rabbinical teachers with doubtful approval. </p> <p> 3. Outline of the history of proselytism.-Conversions to Judaism went on unimpeded in NT times, both before and after the Jewish war (Parting of the Roads, pp. 285, 305). The chief source of our information on this point is Josephus, whose historical accuracy is now generally admitted (HDB_ v. 466). Some of the proselytes whom he mentions by name were acquisitions of very doubtful value, as the kings [[Azizus]] of Emesa and Polemo of Cilicia, who were prompted to embrace Judaism by the desire to contract advantageous marriages with [[Herodian]] princesses (Ant. xx. vii. 1, 3), and the Empress Poppaea, whom he calls θεοσεβής (ib. XX. viii. 11). On the other hand, the conversions of Helena, queen of Adiabene, and her son, Izates, seem to have been due to sincere conviction, and the chapters in which the historian records their life and virtuous deeds are some of the most attractive of his great work (ib. XX. ii-iv). </p> <p> The bitterness engendered by the persecution which followed the failure of the rising against [[Hadrian]] (a.d. 132-135), and the growth of the Christian Church, were joint causes which led the Rabbis to make conversion to Judaism more difficult. ‘Qualified conversions to Judaism’ were ‘regarded with increasing disfavor,’ R. Joḥanan declaring ‘that if after a probation of twelve months the ger toshab did not submit to the rite of circumcision, he was to be regarded as a heathen’ (E. G. Hirsch, JE_ x. 222a). But the ðÌÅø öÆåÆ-he who, in St. Paul’s words, ‘by receiving circumcision, became a debtor to do the whole law’ (Galatians 5:3)-was always admitted with fervour. ‘That proselytes are welcome in Israel and are beloved of God is the theme of many a rabbinical homily’ (Hirsch, loc. cit.). </p> <p> It should be mentioned that in two passages of the LXX_ where a proselyte proper is meant (Exodus 12:19, Isaiah 14:1) ðÌÅø is rendered, not by προσήλυτος but by γειώρας, an [[Aramaic]] word derived from ðÌÅø (HDB_ iv. 133a; Exp_, 4th ser., x. 269; cf. HDB_ ii. 157a). </p> <p> Literature.-W. C. Allen, ‘On the meaning of προσήλυτος in the Septuagint,’ in Exp_, 4th ser., x. [1894] 264 ff.; Arrian, Dissertationes Epicteti, ii. 9; Oxf. Heb. Lex., s.v. ðÌÅø, p. 158; A. B. Davidson, ‘They that fear the Lord,’ in ExpT_ iii. [1891-92] 491; HDB_ v. 466; S. R. Driver, ICC_, ‘Deuteronomy’2, Edinburgh, 1896, p. 165; W. Brandt, art._ ‘Baptism (Jewish),’ in ERE_ ii. 408; H. Hirschfeld, art._ ‘Creeds (Jewish),’ ib. iv. 245; H. Lcewe, art._ ‘Judaism,’ ib. vii. 592; H. Grätz, Die jüdischen Proselyten im Römerreiche, Breslau, 1884, p. 30; A. Harnack, Mission and Expansion of Christianity2, London, 1908, pp. 10, 12; T. Reinach, art._ ‘Diaspora,’ in JE_ iv. 570; E. G. Hirsch, art._ ‘Proselyte,’ ib. x. 221, 222; A. Jellinek, Beth-ha-Midrasch, Vienna, 1853-78, pt. v. p. xlvi; A. Plummer, art._ ‘Baptism,’ in HDB_ i. 239, 240; F. C. Porter, art._ ‘Proselyte,’ ib. iv. 132 f.; W. M. Ramsay, St. Paul the [[Traveller]] and the [[Roman]] Citizen, London, 1895, p. 43; E. Schürer, HJP_ II. ii. [Edinburgh, 1885] 311 f., 315; J. A. Selbie, art._ ‘Ger,’ in HDB_ ii. 157a; W. R. Smith, OTJC_2, London, 1892, p. 342; W. R. Smith and W. H. Bennett, art._ ‘Proselyte,’ in EBi_ iii. 3902, 3904; The [[Parting]] of the Roads, ed. F. J. Foakes Jackson, London, 1912, pp. 286, 305. </p> <p> James Donald. </p>

<p> <strong> PROSELYTE </strong> </p> <p> 1. The character and the history of the proselyte . The character and the history of the proselyte are somewhat obscured by the fact that the name ‘proselyte’ occurs only in the NT, and there in the final meaning of a convert to Judaism, as if he were a product of NT times alone. But the same Greek word that stands for ‘proselyte’ In the NT is very largely used in the LXX [Note: Septuagint.] , where EV [Note: English Version.] has ‘ <strong> stranger </strong> .’ Even the Hebrews themselves are described by the LXX [Note: Septuagint.] as ‘proselytes’ in [[Egypt]] ( Exodus 22:21; Exodus 23:9 , Leviticus 19:34 , Deuteronomy 10:19 ). The ‘ <strong> stranger </strong> ’ of the OT becomes the ‘proselyte’ of the NT. For the history that lies behind the use of the word see art. Stranger. By the 4th cent. b.c. the ‘stranger’ had become a member of the Jewish Church a proselyte in the technical sense (Bertholet, <em> Stellung der Israeliten </em> , p. 178). </p> <p> Other expressions are used in the NT to indicate a more or less close sympathy with Jewish religious thought and life without implying absolute identity with and inclusion in Judaism. These are ‘fearers of <strong> God </strong> ’ ( <em> phoboumenoi ton Theon </em> , Acts 10:2; Acts 10:22; Acts 13:16; Acts 13:26; Acts 13:50 etc.), and ‘worshippers of God’ ( <em> sebomenoi ton Theon </em> , Acts 16:14; Acts 17:4; Acts 17:17 etc.). They were such as were drawn from heathenism by the higher ideals and purer life of Judaism. They were dissatisfied with the religious teaching of their nation, and found in Judaism an Intellectual home and a religious power they sought in vain elsewhere. But a study of Acts 10:11 , esp. Acts 11:3 , shows that these were not proselytes; they refused to take the final step that carried them into Judaism viz. circumcision ( <em> EGT </em> <em> [Note: Expositor’s Greek Testament.] </em> vol. ii. p. 250 f.; Ramsay, <em> Expositor </em> , 1896, p. 200; Harnack, <em> Expansion of [[Christianity]] </em> , i. p. 11). They lived on the fringe of Judaism, and were, it seems ( Luke 7:5 , Acts 10:2 ), often generous henefactors to the cause that had lifted them nearer to God and truth. </p> <p> <strong> 2. Proselytizing activity of the [[Jews]] </strong> . Up to the time of the [[Exile]] and for some time after, the attitude of the Hebrews towards ‘strangers’ was passive: they did not invite their presence into their community, and did not encourage them to be sharers of their faith. But before the 3rd cent. b.c. a change of outlook and national purpose had taken place, which had converted them into active propagandists. There appear to have been three reasons for this change. (1) The Hebrews were no longer concentrated in one narrow land where a homogeneous life was followed, but were scattered over all parts of the civilized world, and found themselves in contact with peoples who were religiously far inferior to themselves, however otherwise they might be placed, and who excited, it may be, their disdain, but also their pity. (2) Many of those in the Gentile world who were dissatisfied with the intellectual results and the religious conditions of their time saw in Judaism, as lived and taught before their eyes, something finer and nobler than they had found elsewhere; and were drawn to its practical teaching and life without committing themselves to the ritual that offended their sense of fitness and decency (cf. Harnack, <em> op. cit. </em> i. 10 f.). (3) The Hebrews themselves seem to have responded to their opportunity with a quickened enthusiasm for humanity and a higher ideal of their national existence, in the providence of God, among the nations of the earth. It does not appear that the Hebrews have ever been so powerfully moved towards the peoples lying in darkness as in this time subsequent to the Exile (Harnack, <em> op. cit. </em> i. 11, 12). They were convinced of the claim of God to the homage of men everywhere, the universalism of their revelation of truth and duty, and their own fitness to bring the world to God. The needs of the world moved them powerfully, and the thoughts that found expression in such passages as Psalms 33:8 (‘Let all the earth fear the Lord, let all the inhabitants of the world stand in awe of him’) Psalms 36:7-9 , Psalms 64:10 , Psalms 65:8 etc., filled them with a burning zeal to make the world their offering to God. (Bertholet, <em> op. cit. </em> p. 191 f.). Perhaps we may not be wrong in regarding the [[Septuagint]] as a product of, as it certainly was an aid to, this missionary effort. </p> <p> This spiritual enthusiasm for God’s honour and man’s salvation continued till about the time of the Maccabees, when the tenderer springs of the Jewish spirit were dried up, and the sword became the instrument of national idealism, and whole cities and tribes were given the option of circumcision or exile, if not slaughter ( 1Ma 2:46; 1Ma 13:48; 1Ma 14:14; 1Ma 14:36; Jos. [Note: Josephus.] <em> Ant. </em> XIII. ix. 1, xi. 3, xv. 4). Of course, this was a means that was not available outside their hereditary home. This propaganda went on till the 1st cent. of our era, when the dissatisfaction of the Jews with the Roman supremacy culminated in insurrection. In their conflict with Rome their numbers were greatly reduced by slaughter, and their power of religious expansion was checked by the decree of Hadrian, modified later by Antoninus, in forbidding circumcision. By this time, however, Judaism had won a large following in every town of size and importance (cf. Acts 2:9-11; Jos. [Note: Josephus.] <em> BJ </em> VII. iii. 3, <em> c. [[Apion]] </em> . ii. 11, 40; Seneca, <em> ap </em> . August, <em> de Civitate Dei </em> , vi. 11; cf. ‘victi victorious leges dederunt’; Harnack, <em> op. cit </em> . i. 14; Schürer, <em> HJP </em> <em> [Note: JP History of the Jewish People.] </em> ii. ii. 304 ff.). But now bloodshed and persecution produced the twofold result of closing and steeling the heart of Judaism to the outside world, so that proselytes were no longer sought by the Jews, and the tenets and the practices of Judaism became crystallized and less amenable to [[Hellenistic]] influences, and so less fitted to win the Gentile spirit. </p> <p> <strong> 3. [[Admission]] of the proselyte </strong> . The ritual conditions imposed on the proselyte on entering Judaism were three: (1) circumcision, (2) cleansing or baptism, (3) sacrifice. [[Baptism]] took place after the healing of the wound caused by circumcision. Some have sought to discover in it an imitation of Christian ritual. But there is no foundation for such a claim. [[Cleansing]] or baptism lay in the very nature of Judaism, the heathen was unclean and so had to be cleansed by washing in water before admission into Judaism. [[Sacrifice]] was both an expression of thanksgiving and an individual participation in Jewish worship. With the fall of the [[Temple]] sacrifice lapsed, though at first it was made a burden on the proselyte to lay aside enough to pay for the sacrifice, should the Temple again be restored; but even this demand was in course of time allowed to lapse, as the prospect of restoration vanished. These three conditions seem of early origin, though we may not have specific reference to them till the 2nd cent. a.d. </p> <p> Among individual Jewish teachers there was difference of opinion as to the necessity of circumcision and baptism, but all early usage seems to confirm their actual observance. It is true that Izates, king of Adiahene, for a time refrained from circumcision under the guidance of his first Jewish teacher, Ananias, but this counsel was given, not because it was at the time deemed unnecessary for a proselyte to be circumcised, but because circumcision might alienate the sympathies of his people from Izates and endanger his throne. And [[Ananias]] wisely laid greater stress upon the moral than upon the ritual side of conversion. All through the [[Dispersion]] we find the same disposition to conciliate the Gentiles who were willing to share in the Jewish faith in any measure, by relaxing the ritual demands. And we cannot withhold our appreciation of the action of the Jews, for they wisely discriminated between the real and the formal side of their religion. They never did anything, however, to lower or compromise the moral demands of their faith. They rigorously insisted on the recognition of God from all their proselytes with all His claims upon their service (Harnack, <em> op. cit. </em> i. 72). It does not appear that conversion enhanced the reputation of the proselytes; for although they could not but win the esteem of the finer minds of their nation by their higher moral life, yet they seemed to the people to display a type of daily life lacking in domestic reverence and civic and national patriotism (Tac. <em> Hist </em> . v. 5. 8; Juv. <em> [[Sat]] </em> . xiv. 103 4). </p> <p> <strong> 4. Place of the proselyte in the growth of the Christian Church </strong> . Those proselytes who had embraced Judaism in its entirety seem to have accepted the attitude of the Jews generally towards Christianity. Most of them would oppose it, and those who accepted it would make the Law the necessary avenue to it, and so they acted rather as a hindrance than as a help to the progress of the gospel. If the experience of Justin be any indication of the general attitude of the proselytes to the Church, they must have deemed it a duty to their adopted faith to manifest a violence of speech and an aggressiveness of action unsurpassed by the Jews themselves; for he says, ‘the proselytes not only do not believe, but twofold more than yourselves blaspheme His name, and wish to torture and put to death us who believe in Him’ ( <em> [[Dial]] </em> . 122). </p> <p> But the proselytes must always have formed a very small minority of those amongst the Gentiles who had lent an ear to Jewish teaching. There were many who were attracted to the synagogue by the helpfulness of its worship and the purity of its teaching, who had no sympathy with its ritual. [[Amongst]] these the gospel had a different reception; it was readily accepted and eagerly followed. They found in it all that drew them to the synagogue, and a great deal more. With historical Judaism they had nothing to do, and loyalty and nationality did not appeal to them as motives to maintain it against Christianity. Amongst the Jews both the proselyte and the devout worshipper occupied an inferior place, but here was a faith that made no distinction between Jew or Gentile, a faith whose conception of God was tenderer and whose ethical standards were higher, that made love and not law the interpreter of duty and the inspiration of service, that lived not in an evening twilight of anticipation of a glorious Messianic morning, but in warm fellowship with a Personality that was the evidence of its power and truth. It is easy to understand how quickly the gospel would be adopted by these adherents of Judaism. Every synagogue would become the seed-plot of a Christian church. And so it was specially to these that St. Paul addressed himself on his missionary journeys, and from them he formed the beginnings of many of his churches and received so much kindness (Acts 13:16; Acts 13:42; Acts 16:14; Acts 16:16 etc.). One can easily understand with what feelings of combined jealousy and hate the Jews would see these worshippers detached from the synagogue and formed into a church. But Judaism had nothing to offer the Gentile that was not better provided by the Christian Church, and so it recoiled from the attack on Christianity like the spent waves from the rock-bound coast, angry but baffled. Failure drove the Jews in sullenness upon themselves. They left the field to Christianity, restricted their vision to their own people, and left the outer world alone. </p> <p> J. Gilroy. </p>

<p> Προσηλυτος , signifies <em> a stranger, a foreigner; </em> the [[Hebrew]] word גר , or גכר , also denotes a stranger, one who comes from abroad, or from another place. In the language of the Jews, those were called by this name who came to dwell in their country, or who embraced their religion, being not Jews by birth. In the New [[Testament]] they are called sometimes proselytes, and sometimes Gentiles, fearing God, Acts 2:5; Acts 10:2; Acts 10:22; Acts 13:16; Acts 13:50 . The Jews distinguish two kinds of proselytes. The first, proselytes of the gate; the others, proselytes of justice or righteousness. The first dwelt in the land of Israel, or even out of that country, and, without obliging themselves to circumcision, or to any other ceremony of the law, feared and worshipped the true God, observing the rules imposed on Noah. These were, according to the rabbins, </p> <p> <strong> 1. </strong> To abstain from idolatry; </p> <p> <strong> 2. </strong> From blasphemy; </p> <p> <strong> 3. </strong> From murder; </p> <p> <strong> 4. </strong> From adultery; </p> <p> <strong> 5. </strong> From theft; </p> <p> <strong> 6. </strong> To appoint just and upright judges; </p> <p> <strong> 7. </strong> Not to eat the flesh of any animal cut off while it was alive. </p> <p> [[Maimonides]] says, that the first six of these precepts were given to Adam, and the seventh to Noah. The privileges of proselytes of the gate were, first, that through holiness they might have hope of eternal life. Secondly, they could dwell in the land of Israel, and share in the outward prosperities of it. It is said they did not dwell in the cities, but only in the suburbs and the villages; but it is certain that the Jews often admitted into their cities, not only proselytes of habitation, but also Gentiles and idolaters, as appears by the reproaches on this account, throughout the Scriptures. </p> <p> [[Proselytes]] of justice or of righteousness were those converted to Judaism, who had engaged themselves to receive circumcision, and to observe the whole law of Moses. Thus were they admitted to all the prerogatives of the people of the Lord. The rabbins inform us that, before circumcision was administered to them, and before they were admitted into the religion of the Hebrews, they were examined about the motives of their conversion; whether the change was voluntary, or whether it proceeded from interest, fear, ambition, &c. When the proselyte was well proved and instructed, they gave him circumcision; and when the wound of his circumcision healed, they gave him baptism, by plunging his whole body into a cistern of water, by only one immersion. [[Boys]] under twelve years of age, and girls under thirteen, could not become proselytes till they had obtained the consent of their parents, or, in case of refusal, the concurrence of the officers of justice. Baptism in respect of girls had the same effect as circumcision in respect of boys. Each of them, by means of this, received, as it were, a new birth, so that those who were their parents before were no longer regarded as such after this ceremony, and those who before were slaves now became free. </p> <p> Many, however, are of opinion that there appears to be no ground whatever in [[Scripture]] for this distinction of proselytes of the gate, and proselytes of righteousness. "According to my idea," says Dr. Tomline, "proselytes were those, and those only, who took upon themselves the obligation of the whole [[Mosaic]] law, but retained that name till they were admitted into the congregation of the Lord as adopted children. Gentiles were allowed to worship and offer sacrifices to the God of Israel in the outer court of the temple; and some of them, persuaded of the sole and universal sovereignty of the Lord Jehovah, might renounce idolatry without embracing the Mosaic law; but such persons appear to me never to be called proselytes in Scripture, or in any ancient Christian writer." He also observes that "the term <em> proselytes of the gate </em> is derived from an expression frequent in the Old Testament; namely, ‘the stranger that is within thy gates;' but I think it evident that the strangers were those Gentiles who were permitted to live among the Jews under certain restrictions, and whom the Jews were forbidden ‘to vex or oppress,' so long as they live in a peaceable manner." Dr. Lardner says, "I do not believe that the notion of two sorts of Jewish proselytes can be found in any Christian writer before the fourteenth century or later." Dr. Jennings also observes that "there does not appear to be sufficient evidence in the Scripture history of the existence of such proselytes of the gate, as the rabbins mention; nor, indeed, of any who with propriety can be styled proselytes, except such as fully embraced the Jewish religion." </p>

<p> Proselyte. (a stranger, a new comer). The name given, by the Jews, to foreigners who adopted the Jewish religion. The dispersion of the Jews in foreign countries, which has been spoken of elsewhere, See The Dispersion Of The Jews, enabled them to make many converts to their faith. The converts who were thus attracted joined, with varying strictness, in the worship of the Jews. In [[Palestine]] itself, even Roman centurions learned to love the conquered nation, and built synagogues for them, Luke 7:5, fasted and prayed, and gave alms after the pattern of the strictest Jews, Acts 10:2; Acts 10:30, and became preachers of the new faith to the soldiers under them. Acts 10:7. </p> <p> Such men, drawn by what was best in Judaism, were, naturally, among the readiest receivers of the new truth which rose out of it, and became, in many cases, the nucleus of a Gentile Church. Proselytism had, however, its darker side. The Jews of Palestine were eager to spread their faith, by the same weapons as those with which they had defended it. </p> <p> The [[Idumaeans]] had the alternative offered them by John [[Hyrcanus]] of death, exile or circumcision. The Idumeans were converted in the same way, by Aristobulus. Where force was not in their power, they obtained their ends, by the most unscrupulous fraud. Those who were most active in proselytizing were precisely those from whose teaching all that was most true and living had departed. </p> <p> The vices of the Jew were engrafted on the vices of the heathen. A repulsive casuistry released the convert from obligations, which he had before recognized, while, in other things, he was bound hand and foot to an unhealthy superstition. It was no wonder that he became, "twofold more the child of hell," Matthew 23:15, than the [[Pharisees]] themselves. We find, in the Talmud, a distinction between proselytes of the gate, and proselytes of righteousness. </p> <p> The term, "proselytes of the gate", was derived from the frequently occurring description in the law of the stranger that is within, Exodus 20:10; etc. "Converts of thy gates"; this class were not bound by circumcision, and the other special laws of the Mosaic code. It is doubtful, however, whether the distinction made in the Talmud ever really existed. </p> <p> The "proselytes of righteousness", known also as "proselytes of the covenant", were perfect Israelites. We learn from the Talmud that, in addition to circumcision, baptism was also required to complete their admission to the faith. The proselyte was placed in a tank or pool up to his neck in water. His teachers, who now acted as his sponsors, repeated the great commandments of the law. The baptism was followed as long as the Temple stood, by the offering of corban. </p>

1 Chronicles 22:2Exodus 12:4820:1022:21Isaiah 56:3Nehemiah 10:28Esther 8:17Exodus 20:1023:1212:19,48Deuteronomy 5:1416:11,14 <p> In the time of [[Solomon]] there were one hundred and fifty-three thousand six hundred strangers in the land of Israel (1 Chronicles 22:2; 2 Chronicles 2:17,18 ). And the prophets speak of the time as coming when the strangers shall share in all the privileges of Israel (Ezekiel 47:22; Isaiah 2:2; 11:10; 56:3-6; Micah 4:1 ). Accordingly, in New Testament times, we read of proselytes in the synagogues, (Acts 10:2,7; 13:42,43,50; 17:4; 18:7; Luke 7:5 ). The "religious proselytes" here spoken of were proselytes of righteousness, as distinguished from proselytes of the gate. </p> <p> The distinction between "proselytes of the gate" (Exodus 20:10 ) and "proselytes of righteousness" originated only with the rabbis. According to them, the "proselytes of the gate" (half proselytes) were not required to be circumcised nor to comply with the Mosaic ceremonial law. They were bound only to conform to the so-called seven precepts of Noah, viz., to abstain from idolatry, blasphemy, bloodshed, uncleaness, the eating of blood, theft, and to yield obedience to the authorities. Besides these laws, however, they were required to abstain from work on the Sabbath, and to refrain from the use of leavened bread during the time of the Passover. </p> <p> The "proselytes of righteousness", religious or devout proselytes (Acts 13:43 ), were bound to all the doctrines and precepts of the Jewish economy, and were members of the synagogue in full communion. </p> <p> The name "proselyte" occurs in the New Testament only in Matthew 23:15; Acts 2:10; 6:5; 13:43 . The name by which they are commonly designated is that of "devout men," or men "fearing God" or "worshipping God." </p>

<p> In the Jewish sense, a foreigner who adopted the Jewish religion, a convert from heathenism to Judaism. The laws of the Hebrews make frequent mention of "the stranger that is within thy gates," Leviticus 17:8-16 24:16 Numbers 15:14-16 , and welcomed him to all the privileges of the people of God. Our [[Savior]] rebukes the blind zeal of the Pharisees to make proselytes to ceremonial Judaism, without caring for the circumcision of the heart, Matthew 23:15 Romans 2:28,29 . </p> <p> According to the later rabbins, there were two species of proselytes among the Jews. The first were called "proselytes of the gate," and were foreigners, either bond or free, who lived among the Jews and conformed to their customs in regard to what the rabbins call "the seven precepts of Noah;" that is, they abstained from injurious language in respect to God, from idolatry, homicide, incest, robbery, resistance to magistrates, and from eating blood, or the flesh of animals killed without shedding their blood. The other class were called "proselytes of justice;" that is, complete, perfect proselytes, and were those who had abandoned their former religion, and bound themselves to the observance of the Mosaic Law in its full extent. </p> <p> These according to the rabbins, by means of circumcision, baptism, and an offering, obtained all the rites of Jewish citizenship, Exodus 12:48-49 . This distinction, however, is not observable in the Bible. Proselytes were numerous in our Savior's day, and were found in many places remote from Jerusalem, Acts 2:10 8:27 . Many converts to Christianity were gathered from among them, John 12:20 Acts 6:5 13:43 17:4 . </p>

<p> The name given to any from among the nations who embraced Judaism. Acts 2:10; Acts 6:5; Acts 13:43 . The name may be said to be a Greek word, derived from 'to come to.' It is used by the LXX where the Hebrew has 'the stranger' that sojourneth among you. Exodus 12:48,49; Leviticus 17:8,10,12-15; Numbers 9:14; etc. Such, if all the males in the family were circumcised, might eat the [[Passover]] and offer a burnt offering or sacrifice. The Rabbis say that there were two classes of proselytes. </p> <p> 1. 'Proselytes of righteousness,' such as those mentioned above; and </p> <p> 2. 'Proselytes of the Gate,' those spoken of as 'strangers within thy gates.' </p> <p> The Rabbis also assert that in N.T. times and later the proselytes were received by circumcision and baptism; but it is very much disputed as to when the baptism was added, there being no mention of it in the O.T. Some hold that it was introduced when the emperors forbade their Gentile subjects to be circumcised, but others think it must have been earlier, which seems confirmed by John 1:25 . </p> <p> History shows to what an extent proselytising was abused. The Jews held that on a Gentile becoming a proselyte, all his natural relationships were annulled: he was 'a new creature.' Many became proselytes in order to abandon their wives and marry again. This, with other abuses, caused the emperors to interfere; the stricter Jews also were scandalized, and repudiated such proselytes. The Lord describes such a proselyte as the [[Scribes]] and Pharisees would make, as "twofold more the child of hell" than themselves. Matthew 23:15 . </p>

<div> 1: Προσήλυτος (Strong'S #4339 — Adjective — proselutos — pros-ah'-loo-tos ) </div> <p> akin to proserchomai, "to come to," primarily signifies "one who has arrived, a stranger;" in the NT it is used of converts to Judaism, or foreign converts to the Jewish religion, Matthew 23:15; Acts 2:10; 6:5; 13:43 . There seems to be no connection necessarily with Palestine, for in Acts 2:10; 13:43 it is used of those who lived abroad. Cp. the Sept., e.g., in Exodus 22:21; 23:9; Deuteronomy 10:19 , of the "stranger" living among the children of Israel. </p>

<p> Proselyte, a stranger, sojourner. In the later Jewish sense this term designates a convert from [[Paganism]] to Judaism. Matthew 23:15; Acts 2:11; Acts 6:5; Acts 13:43. The Rabbins distinguish two kinds of proselytes. 1. [[Perfect]] proselytes, who, submitting to circumcision, embraced the Jewish religion in its full extent, and enjoyed all the rights and privileges of Jewish citizenship. Exodus 12:48; Exodus 20:10; Josephus Ant. xx. 2. 4. 2. Proselytes of the gate, i.e., foreigners, dwelling among the Jews, who, without being circumcised, conformed to certain Jewish laws and customs. Proselytes were found in great numbers, not only in Judea, but in all the principal cities of the empire. Acts 13:43; Acts 16:14; Acts 17:4; Acts 17:17; Acts 18:7. </p>

<p> Throughout the cities of the Roman [[Empire]] there were communities of Jews who kept the traditions of their ancestors and attended synagogues regularly. These were known as Jews of the Dispersion, or the scattered Jews (see DISPERSION). </p> <p> Many Gentiles in these cities, being attracted to the Jewish religion by the morally upright lives of the Jews, attended the synagogue services and kept some of the Jewish sabbath and food laws. These people became known as God-fearers, or worshippers of God (Acts 10:1-2; Acts 16:14). Some went even further and were circumcised and baptized as Jews. They were known as proselytes, or converts to Judaism (Acts 2:10; Acts 6:5). Many of these Gentile proselytes and God-fearers, having already come to know and worship the God of Israel, readily became [[Christians]] when they first heard the gospel of Jesus Christ (Acts 13:43; Acts 14:1; Acts 17:4). </p>

<p> PROS'ELYTE, n. Gr. to come. A new convert to some religion or religious sect, or to some particular opinion, system or party. Thus a Gentile converted to Judaism is a proselyte a pagan converted to christianity is a proselyte and we speak familiarly of proselytes to the theories of Brown, of Black, or of Lavoisier. The word primarily refers to converts to some religious creed. </p> <p> PROS'ELYTE, To make a convert to some religion, or to some opinion or system. </p>

<p> A new convert to some religion or religious sect. Among the Hebrews, proselytes were distinguished into two sorts: the first called proselytes of the gate, because suffered to live among them, and were those who observed the moral law only, and the rules imposed on the children of Noah; the second were called proselytes of justice, who engaged to receive circumcision, and the whole law of Moses, and enjoyed all the privileges of a native Hebrew. </p>

<p> (1): (v. t.) To convert to some religion, opinion, or system; to bring over. </p> <p> (2): (n.) A new convert especially a convert to some religion or religious sect, or to some particular opinion, system, or party; thus, a Gentile converted to Judaism, or a pagan converted to Christianity, is a proselyte. </p>

<p> ''''' pros´ḗ ''''' - ''''' lı̄t ''''' ( προσήλυτος , <i> ''''' prosḗlutos ''''' </i> , from <i> ''''' prosérchomai ''''' </i> , "I approach"): [[Found]] 4 times in the New Testament. In the Septuagint it often occurs as the translation of גּר , <i> ''''' gēr ''''' </i> . The Hebrew verb <i> ''''' gūr ''''' </i> means "to sojourn"; <i> ''''' gēr ''''' </i> accordingly means a stranger who has come to settle in the land, as distinguished on the one hand from <i> ''''' 'ezrāḥ ''''' </i> , "a homeborn" or "native," and on the other from <i> ''''' nokhrı̄ ''''' </i> or <i> ''''' ben ''''' </i> - <i> ''''' nēkhār ''''' </i> , which means a stranger who is only passing through the country. Yet it is to be noted that in 2 Chronicles 2:17 those of the native tribes still living in the land as Amorites, Hittites, etc., are also called <i> '''''gērı̄m''''' </i> . In two places, (Exodus 12:19; Isaiah 14:1 ) the Septuagint uses , <i> '''''g''''' </i> ( <i> '''''e''''' </i> ) <i> '''''iṓras''''' </i> , which is derived from <i> '''''gı̄yōr''''' </i> , the Aramaic equivalent for <i> '''''gēr''''' </i> . Septuagint uses <i> '''''pároikos''''' </i> (the Greek equivalent for the Hebrew <i> '''''tōshābh''''' </i> , "a settler") for <i> '''''gēr''''' </i> when Israel or the triarchs are indicated (Genesis 15:13; Genesis 23:4; Exodus 2:22; Exodus 18:3; Deuteronomy 23:7; 1 Chronicles 29:15; Psalm 39:12; Psalm 119:19; Jeremiah 14:8 ), and in a few other cases. In Talmudical literature <i> '''''gēr''''' </i> always stands for proselyte in the New Testament sense, i.e. a Gentile who has been converted to Judaism. Onkelos, who was himself a proselyte, always translates the word in this way. </p> 1. [[Ger]] in the Old Testament: <p> No difficulties were put in the way of those strangers who wished to settle down in the land of Israel. All strangers, the third generation of [[Egyptians]] and [[Edomites]] included, and only [[Ammonites]] and [[Moabites]] excluded, could enter "the congregation of God" without circumcision and without the obligation to keep the ceremonial law. </p> <p> 'The stranger within the gate' was free to eat meat which was prohibited to the [[Israelite]] (Deuteronomy 14:21 ). If, however, the stranger wished to take part in the Passover, a feast permeated with national ideals, he must be circumcised. The keeping of the Sabbath and other feasts was regarded rather as a privilege than as a duty (Exodus 23:12; Deuteronomy 16:11 , Deuteronomy 16:14 ); but according to Leviticus 16:29 the <i> '''''gēr''''' </i> was obliged to keep the fast of Atonement. He was forbidden on pain of death to blaspheme (Leviticus 24:16 ) or to offer children to [[Molech]] (Leviticus 20:2 ). If he desired to bring a burnt offering, the same law applied to him as to the Israelites (Leviticus 17:8; Leviticus 22:18 ). Though the law of circumcision was not forced upon the <i> '''''gēr''''' </i> , it seems that the Mosaic Law endeavored to bring him nearer to the cult of Israel, not from any proselytizing motives, but in order to preserve theocracy from admixture of foreign elements, which would speedily have proved fatal to its existence. </p> <p> Though the God of Israel, when He is thought of only as such, ceases to be God; though Israel was chosen <i> before </i> all nations <i> for </i> all nations; though Israel had been again and again reminded that the Messiah would bring a blessing to all nations; and though there were instances of pagans coming to believe in Yahweh, yet it did not belong to the economy of Old Testament religion to spread the knowledge of God directly among the Gentiles (the Book of Jonah is an exception to this). There was certainly no active propagandism. Though we read in Nehemiah 10:28 of those who "separated themselves from the peoples of the lands unto the law of God" (compare Isaiah 56:3 , "the foreigner, that hath joined himself to Yahweh" - the only and exact description of a proselyte proper in the Old Testament), the spirit of exclusiveness prevailed; the doubtful elements were separated (Ezra 4:3 ): mixed marriages were prohibited by the chiefs, and were afterward disapproved of by the people (Ezra 9:1-15; 10; Nehemiah 13:23 ff). [[Direct]] proselytism did not begin till about a century later. </p> 2. Proselytizing: <p> The preaching of the gospel was preceded and prepared for by the dispersion of the Jews, and a world-wide propagandism of Judaism. In the 5th century Bc the Jews had a temple of their own at Syene. Alexander the Great settled 8,000 Jews in the Thebais, and Jews formed a third of the population of Alexandria. Large numbers were brought from Palestine by [[Ptolemy]] I (320 BC), and they gradually spread from Egypt along the whole [[Mediterranean]] coast of Africa. After the persecution of [[Antiochus]] [[Epiphanes]] (170 BC) they scattered themselves in every direction, and, in the words of the Sibylline [[Oracles]] (circa 160 BC), "crowded with their numbers every ocean and country." There was hardly a seaport or a commercial center in Asia Minor, Macedonia, Greece, or the Islands of the AEgean, in which Jewish communities were not to be found. Josephus ( <i> Ant. </i> , Xiv , vii, 2) quotes [[Strabo]] as saying: "It is hard to find a place in the habitable earth that hath not admitted this tribe of men, and is not possessed by them." Thus, in spite of the hatred and contempt which Judaism everywhere excited, its lofty, austere and spiritual religious aspirations and conceptions became known to the pagan world and exercised a profound attraction upon many souls that were deeply dissatisfied with contemporary religions. Judaism was at that period filled with missionary zeal and aspired to world-mastery. Many books on Judaism (e.g. the Sibylline Oracles) were written anonymously by Jews in order to influence pagan readers. The synagogue, which had become the center of Jewish worship, now opened its doors widely to the pagan world (compare Acts 15:21 ), and many of the sermons delivered there were directly aimed at the conversion of pagans. The Jews began to feel that they were "a guide of the blind, a fight of them that are in darkness" (Romans 2:19 ). </p> <p> Not only Josephus ( <i> Apion </i> , II; <i> Bj </i> , VII, iii, 3), but also Seneca ( <i> Apud </i> Aug. <i> De Civit </i> . <i> Dei </i> vi. 11), [[Dio]] [[Cassius]] (xxxvii. 17), Tacitus ( <i> Ann </i> . ii. 85; <i> Hist </i> . Nehemiah 10:5 ), Horace ( <i> Sat </i> . i. 4, 142), [[Juvenal]] ( <i> Sat. </i> xiv. 96 ff), and other Greek and Roman writers testify to the widespread effects of the proselytizing propaganda of the Jews. </p> <p> Many gladly frequented the synagogues and kept some of the Jewish laws and customs. Among those were to be found the "men who feared God," spoken of in Acts. They were so called to distinguish them from full proselytes; and it was probably for this class that tablets of warning in the temple were inscribed in Greek and Latin </p> <p> Another class kept practically all the Jewish laws and customs, but were not circumcised. Some again, though not circumcised, had their children circumcised (Juvenal <i> Sat </i> . xiv. 96 ff). Such Jewish customs as fasting, cleansings, abstaining from pork, lighting the candles on Friday evening, and keeping the Sabbath (Josephus, <i> Apion </i> , II, 29, etc.) were observed by these Gentile sympathizers. Schurer holds that there were congregations of [[Greeks]] and Romans in Asia Minor, and probably in Rome, which, though they had no connection with the synagogue, formed themselves into gatherings after the pattern of the synagogue, and observed some of the Jewish customs. Among the converts to Judaism there were probably few who were circumcised, and most of those who were circumcised submitted to the rite in order to marry Jewesses, or to enjoy the rights and privileges granted to the Jews by Syrian, [[Egyptian]] and Roman rulers (Josephus, <i> Ant. </i> , Xiv , vii, 2; XX, vii, 1; compare Xvi , vii, 6). It would appear from Christ's words (Matthew 23:15 , "one proselyte") that the number of full proselytes was not large. Hyrcanus forced the Edomites to adopt Judaism by circumcision (129 BC); and on other occasions the same policy of propagandism by force was followed. Josephus tells an interesting story ( <i> Ant. </i> , XX, ii, 1) of the conversion of [[Queen]] Helena of [[Adiabene]] and her two sons. The conversion of the sons was due to the teaching of a merchant called Ananias, who did not insist on circumcision. Later, another Jew, [[Eliezer]] of Galilee, told the young princes that it was not enough to read the Law, but that they must keep it too, with the result that both were circumcised. From this it is evident that Jewish teachers of the Gentileconverts varied in the strictness of their teaching. </p> 3. Proselytes in the New Testament: <p> The word "proselyte" occurs 4 times in the New Testament; once in Mt (Matthew 23:15 ), where our Lord refers to the proselytizing zeal of the Pharisees, and to the pernicious influence which they exerted on their converts; and 3 times in Acts. Proselytes were present at Pentecost (Acts 2:10 ); Nicolas, one of the deacons appointed by the primitive church at Jerusalem, was a proselyte (Acts 6:5 ); and after Paul had spoken in the synagogue at [[Antioch]] of Pisidia, many devout proselytes followed Paul and [[Barnabas]] (Acts 13:43 ). It is to be noted in this last case that the proselytes are called <i> '''''sebómenoi''''' </i> , a word generally reserved for another class. Certain people are spoken of in Acts as <i> '''''phoboúmenoi''''' </i> <i> '''''tón''''' </i> <i> '''''theón''''' </i> , "fearing God" (Acts 10:2 , Acts 10:22 , Acts 10:35; Acts 13:16 , Acts 13:26 ), and as <i> '''''sebómenoi''''' </i> <i> '''''tón''''' </i> <i> '''''theón''''' </i> , "reverencing God," or simply <i> '''''sebómenoi''''' </i> (Acts 13:50; Acts 16:14; Acts 17:4 , Acts 17:17; Acts 18:7 ). These seem (as against Bertholet and <i> EB </i> ) to have been sympathizers with Judaism, who attended the worship of the synagogue, but were not circumcised. It was among this class that the gospel made its first converts among the Gentiles. Those who were fully proselytes were probably as fanatical opponents of Christianity as were the Jews. </p> 4. Ger in the Talmud: <p> From the old strict Pharisaic-Palestinian point of view, circumcision, with the addition of baptism and the offering of sacrifice, was indispensable (so to Paul every circumcised person was a Jew; compare Galatians 5:3 ); and thus their converts had to submit to the whole burden of the Mosaic and traditional Law. The rabbinic distinction between <i> '''''gēr''''' </i> <i> '''''tōshābh''''' </i> , "a settler," and <i> '''''gēr''''' </i> <i> '''''cedheḳ''''' </i> , "a proselyte of righteousness," is, according to Schurer, only theoretical, and arose at a later date ( <i> '''''Bābhā'''''' </i> <i> '''''Mecı̄‛ā'''''' </i> 5 6, 9, 12; <i> '''''Makkōth''''' </i> 2 3; <i> '''''Neghā‛ı̄m''''' </i> 3 1, et al.). </p> <p> While the <i> ''''' gēr ''''' </i> <i> ''''' cedheḳ ''''' </i> (or <i> ''''' gēr ''''' </i> <i> ''''' ha ''''' </i> - <i> ''''' berı̄th ''''' </i> , "proselyte of the covenant") was considered as being in every respect a "perfect Israelite," the <i> ''''' gēr ''''' </i> <i> ''''' tōshābh ''''' </i> (or <i> ''''' gēr ''''' </i> <i> ''''' sha‛ar ''''' </i> , "proselyte of the gate"; compare Exodus 20:10 ) only professed his faith in the God of Israel, and bound himself to the observance of the 7 Noachic precepts, abstinence from blasphemy, idolatry, homicide, fornication, robbery, eating the flesh of an animal that had died a natural death, and disobedience to (Jewish) authority ( <i> '''''Ṣanh''''' </i> . 56a; compare Acts 15:20 , Acts 15:29; Acts 21:25 ). He was considered more of a Gentile than a Jew. </p> <p> Three things were required for the admission of a proselyte, circumcision,. baptism, and the offering of sacrifice ( <i> ''''' Ber ''''' </i> . 47b; <i> ''''' Yebhām ''''' </i> . 45b, 46a, 48b, 76a; <i> ''''' 'Ābhōth ''''' </i> 57a, et al.). In the case of women only baptism and the offering of sacrifice were required; for that reason there were more women converts than men. Josephus ( <i> Bj </i> , II, xx, 2) tells how most of the women of Damascus were addicted to the Jewish religion. [[Doubt]] has been expressed as to the necessity of proselytes being baptized, since there is no mention of it by Paul or Philo or Josephus, but it is probable that a Gentile, who was unclean, would not be admitted to the temple without being cleansed. </p> <p> The proselyte was received in the following manner. He was first asked his reason for wishing to embrace Judaism. He was told that Israel was in a state of affliction; if he replied that he was aware of the fact and felt himself unworthy to share these afflictions, he was admitted. Then he received instruction in some of the "light" and "heavy" commandments, the rules concerning gleaning and tithes, and the penalties attached to the breach of the commandments. If he was willing to submit to all this, he was circumcised, and after his recovery he was immersed without delay. At this latter ceremony two "disciples of the wise" stood by to tell him more of the "light" and "heavy" commandments. When he came up after the immersion, those assembled addressed him saying: "Unto whom hast thou given thyself? Blessed art thou, thou hast given thyself to God; the world was created for the sake of Israel, and only Israelites are called the children of God. The afflictions, of which we spoke, we mentioned only to make thy reward the greater." After his baptism he was considered to be a new man, "a little child newly born" ( <i> ''''' Yebhām ''''' </i> . 22a, 47a, 48b, 97b); a new name was given him; either he was named "Abraham the son of Abraham," or the Scriptures were opened at hazard, and the first name that was read was given to him. [[Thenceforth]] he had to put behind him all his past; even his marriage ties and those of kinship no longer held good (compare <i> ''''' Yebhām ''''' </i> . 22a; <i> ''''' Ṣanhedrin ''''' </i> 58b). </p> <p> Although he was thus juridically considered a new man, and one whose praises were sung in the Talmudical literature, he was yet on the whole looked down on as inferior to a born Jew ( <i> ''''' Ḳidd ''''' </i> . 4 7; <i> ''''' Shebhū‛ōth ''''' </i> 10 9, et al.). Rabbi Chelbo said: "Proselytes are as injurious to Israel as a scab" ( <i> ''''' Yebhām ''''' </i> . 47b; <i> ''''' Ḳidd ''''' </i> . 70b; compare Philippians 3:5 ). See also [[Stranger]] . </p> Literature. <p> See articles on "Proselyte" and "Ger." in <i> Eb </i> , <i> Hdb </i> , <i> Jewish Encyclopedia </i> , and <i> [[Re]] </i> ; Slevogt, <i> De proselytis Judeorum </i> , 1651; A. Bertholet, <i> Die Stellung der Israeliten und der Juden zu den Fremden </i> , 1896; Schurer, <i> Hjp </i> , 1898; Huidekoper, <i> Judaism at Rome </i> , 1887; Harnack, <i> Mission und Ausbreitung des Christentums </i> , 1906, English translation; Allen, "On the Meaning of proselutos in the Septuagint," <i> The Expositor </i> , 1894; A. B. Davidson, "They That Fear the Lord," <i> Expository Times </i> , 3 (1892), 491 ff. </p>

<p> Proselyte, the name applied in the New Testament and the Septuagint to converts from heathenism to Judaism. In the Old Testament such persons are called strangers and settlers. For the reception and treatment of these, provision was made in the law of Moses (;; , etc.); and the whole Jewish state was considered as composed of the two classes, Jews, and strangers within their gates, or proselytes. In later years this distinction was observed even to the second generation. It has been customary to make a distinction between two classes of Jewish proselytes, the one denominated proselytes of the gate, and the other proselytes of the covenant, or of righteousness. Under the former have been included those converts from heathenism who had so far renounced idolatry as to become worshippers of the one God, and to observe, generally, what have been called the seven Noachic precepts, viz., against idolatry, profanity, incest, murder, dishonesty, eating blood, or things strangled, and allowing a murderer to live, but had not formally enrolled themselves in the Jewish state. The latter is composed of those who had submitted to circumcision, and in all respects become converts to Judaism. The accuracy of this distinction, however, has been called in question by several, especially by Lardner, whose arguments appear decisive of the question (Works, vol. vi. pp. 522-533; vol. xi. pp. 313-324, 8vo. edit. 1788). That there were, in later times especially, many among the Jews who had renounced the grosser parts of heathenism without having come over entirely to Judaism, is beyond all doubt; but that these were ever counted proselytes admits of question. Certain it is that the proselytes mentioned in the New Testament were all persons who had received circumcision, and entered the pale of the Jewish community. </p> <p> The rites by which a proselyte was initiated are declared by the Rabbins to have been, in the case of a man, three, viz., circumcision, baptism, and a free-will sacrifice. In the case of a woman the first was of necessity omitted. As to the first and last of these, their claim to be regarded as accordant with the ancient practice of the Jews has been on all hands admitted without scruple; but it has been matter of keen question whether the second can be admitted to have been practiced before the Christian era. The substance of much learned discussion on this head we shall attempt summarily to state. </p> <p> There is no direct evidence that this rite was practiced by the Jews before the second or third century of the Christian era; but the fact that it was practiced by them then necessitates the inquiry: when and how did such a custom arise among them? That they borrowed it from the Christians is an opinion which cannot be for a moment admitted by any who reflect on the implacable hatred with which the Jews for many centuries regarded Christianity, its ordinances, and its professors. Some learned men have adopted the notion that the custom of baptizing proselytes arose gradually out of the habit which the Jews had of purifying by ablution whatever they deemed unclean, and that, it was not formally adopted as an initiatory rite till after the destruction of the temple service, and when in consequence of imperial edicts it became difficult to circumcise converts. But as the Rabbins prescribed both baptism and circumcision as initiatory rites for proselytes, it is manifestly absurd to say that the former was instituted in consequence of the difficulty of performing the latter. And this hypothesis still leaves unremoved the master difficulty of that side of the question which it is designed to support, viz., the great improbability of the Jews adopting for the first time subsequently to the death of Christ, a religious rite which was well known to be the initiatory rite of Christianity. On the other hand we have, in favor of the hypothesis that proselyte baptism was practiced anterior to the time of our Lord, some strongly corroborative evidence. We have, in the first, place, the unanimous tradition of the Jewish Rabbins, who impute to the practice an antiquity commensurate almost with that of their nation. Secondly, we have the fact that the Baptism of John the Baptist was not regarded by the people as aught of a novelty, nor was represented by him as resting for its authority upon any special divine relation. Thirdly, we have the fact that the Pharisees looked upon the baptism both of John and Jesus as a mode of proselyting men to their religious views , and that the dispute between the Jews and some of John's disciples about purifying was apparently a dispute as to the competing claims of John and Jesus to make proselytes (, sq.). Fourthly, we have the fact, that on the day of Pentecost Pete addressed to a multitude of persons collected from several different and distant countries, Jews and proselytes, an exhortation to 'Repent and be baptized' , from which it may be fairly inferred that they all knew what baptism means and also its connection with repentance or a change of religious views. Fifthly, we have the fact that according to Josephus, the Essenes were in the habit, before admitting a new convert into their society, solemnly and ritually to purify him with waters of cleansing, a statement which cannot be understood of their ordinary ablutions before meals, for Josephus expressly adds, that even after this lustration two years had to elapse before the neophyte enjoyed the privilege of living with the proficients. And, Sixthly, we have the mode in which Josephus speaks of the baptism of John, when, after referring to John's having exhorted the people to virtue, righteousness, and godliness as preparatory to baptism, he adds, 'For it appeared to him that baptism was admissible no when they used it for obtaining forgiveness of some sins, but for the purification of the body when the soul had been already cleansed by righteousness' (Antiq. xviii. 5. 2); which seems to indicate the conviction of the historian that John did not introduce this rite, but only gave to it a peculiar meaning. </p> <p> On these grounds we adhere to the opinion that proselyte baptism was known as a Jewish rite anterior to the birth of Christ. </p> <p> From the time of the [[Maccabees]] the desire to make proselytes prevailed among the Jews to a very great extent, especially on the part of the Pharisees, whose intemperate zeal for this object our Lord pointedly rebuked . The greater part of their converts were females, which has been ascribed to the dislike of the males to submit to circumcision. Josephus tells us that the Jews at Antioch were continually converting great numbers of the Greeks, and that nearly all the women at Damascus were attached to Judaism. </p>