Difference between revisions of "Gentiles"

<div> '''A — 1: ἔθνος ''' (Strong'S #1484 — Noun Neuter — ethnos — eth'-nos ) </div> <p> whence Eng., "heathen," denotes, firstly, "a multitude or company;" then, "a multitude of people of the same nature or genus, a nation, people;" it is used in the singular, of the Jews, e.g., &nbsp;Luke 7:5; &nbsp;23:2; &nbsp;John 11:48,50-52; in the plural, of nations (Heb., goiim) other than Israel, e.g., &nbsp;Matthew 4:15; &nbsp;Romans 3:29; &nbsp;11:11; &nbsp;15:10; &nbsp;Galatians 2:8; occasionally it is used of gentile converts in distinction from Jews, e.g., &nbsp;Romans 11:13; &nbsp;16:4; &nbsp;Galatians 2:12,14; &nbsp;Ephesians 3:1 . </p> <div> '''A — 2: Ἕλλην ''' (Strong'S #1672 — Noun Masculine — hellen — hel'-lane ) </div> <p> originally denoted the early descendants of Thessalian Hellas; then, Greeks as opposed to barbarians, &nbsp;Romans 1:14 . It became applied to such Gentiles as spoke the Greek language, e.g., &nbsp;Galatians 2:3; &nbsp;3:28 . Since that was the common medium of intercourse in the Roman Empire, Greek and Gentile became more or less interchangeable terms. For this term the RV always adheres to the word "Greeks," e.g., &nbsp;John 7:35; &nbsp;Romans 2:9,10; &nbsp;3:9; &nbsp;1 Corinthians 10:32 , where the local church is distinguished from Jews and Gentiles; &nbsp;1 Corinthians 12:13 . </p> <div> '''B — 1: ἐθνικός ''' (Strong'S #1482 — Noun Masculine — ethnikos — eth-nee-kos' ) </div> <p> is used as noun, and translated "Gentiles" in the RV of &nbsp;Matthew 5:47; &nbsp;6:7; "the Gentile" in &nbsp;Matthew 18:17 (AV, "an heathen man"); "the Gentiles" in &nbsp; 3 John 1:7 , AV and RV. </p> <div> '''C — 1: ἐθνικῶς ''' (Strong'S #1483 — Adverb — ethnikos — eth-nee-koce' ) </div> <p> "in Gentile fashion, in the manner of Gentiles," is used in &nbsp;Galatians 2:14 , "as do the Gentiles," RV. </p> People.&nbsp; 1 Corinthians 5:1&nbsp;10:20&nbsp;12:2&nbsp;1 Thessalonians 4:5&nbsp;1 Peter 2:12

<p> [[Hebrew]] Gowy , "the nations" (or "pagan," derived from the Greek ethnee ), as opposed to Israel (&nbsp;Nehemiah 5:8). In &nbsp;Genesis 10:5, "isles of the Gentiles," the term is used geographically in no invidious sense. In &nbsp;Genesis 14:1, [[Tidal]] "king of nations" was probably chief of several nomadic wandering tribes of western Asia. In &nbsp;Joshua 12:23 we read, "the king of the nations (the gentile foreigners) of Gilgal," the modern Moslem village Jiljule, six Roman miles N. of Antipatris. [[Goim]] is especially used of Galilee, bordering on and, even in [[Israelite]] times, much peopled with the [[Gilgal]] (&nbsp;Judges 4:2; &nbsp;Isaiah 9:1.) (See GALILEE.) "Greeks" in New Testament is used for Gentiles (&nbsp;Acts 14:1; &nbsp;Acts 17:4; &nbsp;Romans 1:16; &nbsp;Romans 10:12; &nbsp;Romans 2:9-10; &nbsp;1 Corinthians 10:32 margin). </p> <p> With all the superiority of the gentile great world kingdoms, in military prowess, commerce, luxury, and the fine arts, Israel stood on an immense moral elevation above them, in the one point, nearness to God, and possession of His revealed will and word (&nbsp;Exodus 19:5-6; &nbsp;Psalms 147:19-20; &nbsp;Psalms 148:14; &nbsp;Romans 3:1-2). But this superiority was in order that Israel, as priests unto God, might be mediator of blessings unto all nations (&nbsp;Isaiah 61:6). The covenant from the first with Abraham contemplated that "in his seed all the nations of the earth should be blessed" (&nbsp;Genesis 22:18). The Jews in national pride failed to see this, and despised the Gentiles Rejecting Messiah, they were "broken oft" from the olive, that the Gentiles might be" grafted in" (&nbsp;Romans 11:11-35). </p> <p> "The times of the Gentiles" began with Judah's depression and captivity under Nebuchadnezzar, to whom God delegated the world empire (&nbsp;Jeremiah 27:6-7), from whence Jeremiah's counsel to the Jews to submit to hint was true patriotism, not cowardice. Jerusalem has more or less been ever since "trodden down of the Gentiles," and shall be so "until the times of the Gentiles be fulfilled" (&nbsp;Luke 21:24). Then shall the times of Israel begin with a glory eclipsing her past glory. "All Israel shall be saved." "The receiving of them shall be life from the dead" to the whole world (&nbsp;Micah 5:7; &nbsp;Isaiah 2:2-4; &nbsp;Revelation 11:2-15). The theocracy shall be restored with unparalleled splendor at the coming of Him "whose right it is" (&nbsp;Ezekiel 21:27). The times of the gentile monarchies answer to Israel's seven times punishment (&nbsp;Leviticus 26:18; &nbsp;Leviticus 26:21-24). </p>

<p> ''''' jen´tı̄lz ''''' ( גּוי , <i> ''''' gōy ''''' </i> , plural גּוים , <i> ''''' gōyim ''''' </i> ; ἔθνος , <i> ''''' éthnos ''''' </i> , "people," "nation"): <i> ''''' Goy ''''' </i> (or <i> ''''' Goi ''''' </i> ) is rendered "Gentiles" in the King James Version in some 30 passages, but much more frequently "heathen," and oftener still, "nation," which latter is the usual rendering in the Revised Version (British and American), but it is commonly used for a non-Israelitish people, and thus corresponds to the meaning of Gentiles." It occurs, however, in passages referring to the Israelites, as in &nbsp; [[Genesis]] 12:2; &nbsp;Deuteronomy 32:28; &nbsp;Joshua 3:17; &nbsp;Joshua 4:1; &nbsp;Joshua 10:13; &nbsp;2 Samuel 7:23; &nbsp;Isaiah 1:4; &nbsp;Zephaniah 2:9 , but the word (עם , <i> '''''‛ām''''' </i> ) is the term commonly used for the people of God. In the New Testament <i> '''''ethnos''''' </i> is the word corresponding to <i> '''''gōy''''' </i> in the Old Testament and is rendered "Gentiles" by both Vss , while (λαός , <i> '''''laós''''' </i> ) is the word which corresponds to <i> '''''‛ām''''' </i> ̌ . The King James Version also renders Ἕλληνες , <i> '''''Héllēnes''''' </i> , "Gentiles" in six passages (&nbsp;John 7:35; &nbsp;Romans 2:9 , &nbsp;Romans 2:10; &nbsp;Romans 3:9; &nbsp;1 Corinthians 10:32; &nbsp;1 Corinthians 12:13 ), but the Revised Version (British and American) renders "Greeks." </p> <p> The Gentiles were far less sharply differentiated from the [[Israelites]] in Old Testament than in New Testament times. Under Old Testament regulations they were simply non-Israelites, not from the stock of Abraham, but they were not hated or despised for that reason, and were to be treated almost on a plane of equality, except certain tribes in Canaan with regard to whom there were special regulations of non-intercourse. The Gentile stranger enjoyed the hospitality of the Israelite who was commanded to love him (&nbsp;Deuteronomy 10:19 ), to sympathize with him, "For ye know the heart of the stranger, seeing ye were strangers in the land of Egypt" (&nbsp;Exodus 23:9 the King James Version). The [[Kenites]] were treated almost as brethren, especially the children of [[Rechab]] (&nbsp; Judges 1:16; &nbsp;Judges 5:24; Jer 35). [[Uriah]] the Hittite was a trusted warrior of David (2 Sam 11); Ittai the Gittite was captain of David's guard (&nbsp;2 Samuel 18:2 ); [[Araunah]] the [[Jebusite]] was a respected resident of Jerusalem. The Gentiles had the right of asylum in the cities of refuge, the same as the Israelites (&nbsp;Numbers 35:15 ). They might even possess Israelite slaves (&nbsp;Leviticus 25:47 ), and a Gentile servant must not be defrauded of his wage (&nbsp;Deuteronomy 24:15 ). They could inherit in Israel even as late as the exile (&nbsp;Ezekiel 47:22 , &nbsp;Ezekiel 47:23 ). They were allowed to offer sacrifices in the temple at Jerusalem, as is distinctly affirmed by Josephus ( <i> BJ </i> , II, xvii, 2-4; <i> Ant </i> , XI, viii, 5; Xiii , viii, 2; Xvi , ii, 1; Xviii , v, 3; <i> CAp </i> , II, 5), and it is implied in the [[Levitical]] law (&nbsp;Leviticus 22:25 ). Prayers and sacrifices were to be offered for Gentile rulers (&nbsp;Jeremiah 29:7; [[Baruch]] 1:10, 11; &nbsp;Ezra 6:10; 1 Macc 7:33; Josephus, <i> BJ </i> , II, x, 4). Gifts might be received from them (2 Macc 5:16; Josephus, <i> Ant </i> , Xiii , iii, 4; Xvi , vi, 4; <i> BJ </i> , V, xiii, 6; <i> CAp </i> , II, 5). But as we approach the Christian era the attitude of the Jews toward the Gentiles changes, until we find, in New Testament times, the most extreme aversion, scorn and hatred. They were regarded as unclean, with whom it was unlawful to have any friendly intercourse. They were the enemies of God and His people, to whom the knowledge of God was denied unless they became proselytes, and even then they could not, as in ancient times, be admitted to full fellowship. Jews were forbidden to counsel them, and if they asked about Divine things they were to be cursed. All children born of mixed marriages were bastards. That is what caused the Jews to be so hated by Greeks and Romans, as we have abundant evidence in the writings of Cicero, Seneca and Tacitus. Something of this is reflected in the New Testament (&nbsp;John 18:28; &nbsp;Acts 10:28; &nbsp;Acts 11:3 ). </p> <p> If we inquire what the reason of this change was we shall find it in the conditions of the exiled Jews, who suffered the bitterest treatment at the hands of their Gentile captors and who, after their return and establishment in Judea, were in constant conflict with neighboring tribes and especially with the Greek rulers of Syria. The fierce persecution of [[Antiochus]] IV, who attempted to blot out their religion and Hellenize the Jews, and the desperate struggle for independence, created in them a burning patriotism and zeal for their faith which culminated in the rigid exclusiveness we see in later times. </p>