Stranger

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STRANGER.—This seems, on the whole, the most suitable English word by which to render the Heb. zâr, which is a participle denoting primarily one who turns aside, one who goes out of the way, i.e. for the purpose of visiting or dwelling in another country. It has frequently the meaning foreigner, in contrast to ‘Israelite,’ especially with the added notion of hostility (cf. ‘estranged’), and in antithesis to ‘Israel’ (e.g. Hos_7:9; Hos_8:7, Isa_1:7, Eze_7:21; Eze_11:9, Joe_3:17, Oba_1:11, Psa_54:3 etc.). In P [Note: Priestly Narrative.] the word takes on a technical meaning found nowhere outside the Hexateuch, and exclusively post-exilic. It means ‘layman’ (which might with advantage be substituted for EV [Note: English Version.] ‘stranger’), as opposed to a Levite (see Num_1:51; Num_18:7), or to a priest proper, or Aaronite (see Exo_29:33; Exo_30:33, Num_3:10; Num_3:38; Num_18:2, Lev_22:10; Lev_22:12 f. (H [Note: Law of Holiness.] )).
The ‘strange woman’ of Pro_2:16 etc. has the same technical sense as ‘foreign woman’ with which it stands in parallelism, viz. harlot.
Sojourner (sometimes tr. [Note: translate or translation.] of tôshâb, ‘settler’ [see below]) is frequently substituted by RV [Note: Revised Version.] for the AV [Note: Authorized Version.] ‘stranger,’ as tr. [Note: translate or translation.] of gçr. The ger was originally a man who transferred himself from one tribe or people to another, seeking, and usually obtaining, some of the rights of natives. A whole clan or tribe might be gçrîm in Israel, as e.g. the Gibeonites (Jos_9:1-27), the Beerothites (2Sa_4:2). The Israelites are themselves often spoken of as ‘sojourners’ in the land of Egypt (see Gen_15:13, Exo_22:21; Exo_23:9, Lev_19:24 (H [Note: Law of Holiness.] ), Deu_10:19; Deu_23:7 etc.). In the oldest Israelitish code (the Book of the Covenant, Exo_21:1 to Exo_23:13), the gçr is protected against injustice and violence (Exo_21:20, Exo_23:9). The D [Note: Deuteronomist.] code (c [Note: circa, about.] . b.c. 620) goes much further, for, besides making more explicit and urgent the duty of defending, helping, and even loving the ‘sojourner’ (Deu_10:18; Deu_14:29; Deu_24:14; Deu_24:19), and also securing to him his rights (Deu_24:17, Deu_27:1-9), the gçr was to be allowed to participate in the three great annual feasts (Deu_16:11 ff; cf. Deu_5:14 and Exo_23:12). He is not, however, compelled, though allowed, to follow his protector’s religion (Deu_14:29, 1Ki_11:7). That he occupies a status inferior to that of the born Israelite is indicated by the fact that he is classed with the widow and orphan as needing special consideration (Deu_10:18, Deu_14:29, Deu_29:14; Deu_29:19), and that the right of intermarrying is denied him (Deu_7:1 ff., Deu_23:4). When, however, we come to P [Note: Priestly Narrative.] and to other parts of the OT which belong to the same stage of history and religion, we find the ‘sojourner’ almost on an equal footing with the native Israelite,—he is fast becoming, and is almost become, the proselyte of NT and Rabbinical times. His position has now religious rather than political significance. He is expected to keep the Sabbath and to observe the Day of Atonement, as well as the three great feasts (Lev_16:29). He is to eat unleavened bread during Passover week (Exo_12:19; Passover and the Feast of Unleavened Bread are now blended), and, if circumcised (not otherwise), to keep the full Passover itself. But the gçr is not even yet the full equal of the Israelite, for he is not compelled to be circumcised, and no one can belong to the congregation who has not submitted to that rite (Exo_12:47 ff., Num_9:14); he has not yet received the right of intermarriage (Gen_34:14), and is prohibited from keeping Jewish slaves (Lev_25:47 ff.).
The closing of the ranks of Judaism, helped by the Exile, by the reforms of Ezra and Nehemiah, by the Samaritan schism, and consummated by the Maccabæan wars, led to the complete absorption of the ‘sojourner.’ The word prosçlytos (representing the Heb. gçr), common in classical Greek for one who has come to a place (Lat. advena), acquired in Hellenistic Greek the meaning which meets us often in the NT (Mat_23:15, Act_2:6 etc.). See Proselyte.
The indiscriminate use of ‘stranger’ with the meaning of ‘sojourner,’ and of ‘alien’ and ‘foreigner’ is very confusing. ‘Foreigner’ is the proper rendering of Heb. nokri. The Heb. tôshâb (lit. ‘dweller’) is a post-exilic substitute for gçr (‘sojourner’) in the original non-religeous sense of the latter. For the sake of distinction it might be uniformly rendered ‘settler’ (EV [Note: English Version.] ‘sojourner,’ ‘stranger,’ ‘foreigner’). See, for the relations of Israel to foreigners proper, art. Nations.
T. Witton Davies.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

A foreigner settled among the covenant people, without Israelite citizenship, but subject to Israel's laws, and having a claim to kindness and justice (Exo_12:49; Lev_24:22; Lev_19:34; Lev_25:6; Deu_1:16; Deu_24:17-18; Deu_24:19; Deu_10:18-19; Deu_16:11; Deu_16:14; Deu_26:11). (See PROSELYTES.) In contrast to one "born in the land," not transplanted, "ezrach." Geer, toshab; geer implies the stranger viewed in respect to his foreign origin, literally, one turned aside to "another people"; toshab implies his permanent residence in the hind of hision. Distinguished from the "foreigner," nakri, who made no stay in Israel. The stranger included the "mixed multitude" from Egypt (Exo_12:38); the Canaanites still remaining in Palestine and their descendants, as Uriah the Hittite and Araunah the Jebusite, Doeg the Edomite, Ittai the Gittite; captives in war, fugitives, and merchants, amounting under Solomon to 153,600 males (2Ch_2:17), one tenth of the population.
Strictly, the stranger had no share in the land. It is to be a peculiarity of restored Israel that the stranger shall inherit along with the native born (Eze_47:22). Still anomalies may have been tolerated of necessity, as that of Canaanites (on conversion to the law) retaining land from which Israel had been unable to eject their forefathers. Strangers were excluded from kingship. Though tolerated they must not violate the fundamental laws by blaspheming Jehovah, breaking the sabbath by work, eating leavened bread at the Passover, infringing the marriage laws, worshipping Moloch, or eating blood (Lev_24:16; Lev_18:26; Lev_20:2; Lev_17:10; Lev_17:15; Exo_20:10; Exo_12:19). If the stranger were a bondservant he had to be circumcised (Exo_12:44). If free he was exempt, but if not circumcised was excluded from the Passover (Exo_12:48); he might eat foods (Deu_14:21) which the circumcised stranger might not eat (Lev_17:10; Lev_17:15).
The liberal spirit of the law contrasts with the exclusiveness of Judaism after the return from Babylon. This narrowness was at first needed, in order to keep the holy seed separate from foreign admixture (Nehemiah 9; 10; 13; Ezra 10). But its degeneracy into proud, morose isolation and misanthropy our Lord rebukes in His large definition of "neighbour" in the parable of the good Samaritan (Luk_10:36). The law kept Israel a people separate from the nations, yet exercising a benignant influence on them. It secured a body of 600,000 yeomen ready to defend their own land, but unfit for invading other lands, as their force was ordained to be of infantry alone. Interest front a fellow citizen was forbidden, but from a stranger was allowed, subject to strict regard to equity. The hireling was generally taken from strangers, the law guarded his rights with tender considerateness (Deu_24:14-15). (See NETHINIM; SOLOMON'S SERVANTS.)
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

Stranger. A "stranger," in the technical sense of the term, may be defined to be a person of foreign, that is, non-Israelitish, extraction resident within the limits of the Promised Land. He was distinct from the proper "foreigner," inasmuch as, the latter still belonged to another country, and would only visit Palestine as a traveller: he was still more distinct from the "nations," or non-Israelite peoples. The term may be compared with our expression "naturalized foreigner".
The terms applied to the "stranger" have special reference to the fact of residing in the land. The existence of such a class of persons among the Israelites is easily accounted for the "mixed multitude" that accompanied them out of Egypt, Exo_12:38 formed one element the Canaanitish Population, which was never wholly extirpated from their native soil, formed another and a still more important one, and the captives taken in war formed a third; fugitives, hired servants, merchants, etc., formed a fourth.
With the exception of the Moabites and Ammonites, Deu_23:3, all nations were admissible to the rights of citizenship under certain conditions. The stranger appears to have been eligible to all civil offices, that of king excepted. Deu_17:15. In regard to religion, it was absolutely necessary that the stranger should not infringe any of the fundamental laws of the Israelitish state. If he were a bondman, he was obliged to submit to circumcision, Exo_12:44, if he were independent, it was optional with him, but if he remained uncircumcised, he was prohibited from partaking of the Passover, Exo_12:48, and could not be regarded as a full citizen.
Liberty was also given to an uncircumcised stranger in regard to the use of prohibited food. Assuming, however, that the stranger was circumcised, no distinction existed in regard to legal rights had between the stranger and the Israelite; to the Israelite is enjoined to treat him as a brother. Lev_19:34; Deu_10:19.
It also appears that the "stranger" formed the class, whence the hirelings were drawn; the terms being coupled together in Exo_12:45; Lev_22:10; Lev_25:6; Lev_26:40. The liberal spirit of the Mosaic regulations respecting strangers presents a strong contrast to the rigid exclusiveness of the Jews, at the commencement of the Christian era. The growth of this spirit dates from the time of the Babylonish captivity.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863

Moses inculcated and enforced by numerous and by powerful considerations, as well as by various examples of benevolent hospitality, mentioned in the book of Genesis, the exhibition of kindness and humanity to strangers. There were two classes of persons who, in reference to this subject, were denominated strangers, נרים . One class were those who, whether Hebrews or foreigners, were destitute of a home, in Hebrew תושבים . The others were persons who, though not natives, had a home in Palestine; the latter were נרום , strangers or foreigners, in the strict sense of the word. Both of these classes, according to the civil code of Moses, were to be treated with kindness, and were to enjoy the same rights with other citizens, Lev_19:33-34; Lev_24:16; Lev_24:22; Num_9:14; Num_15:14; Deu_10:18; Deu_23:7; Deu_24:17; Deu_27:19. In the earlier periods of the Hebrew state, persons who were natives of another country, but who had come, either from choice or from necessity to take up their residence among the Hebrews, appear to have been placed in favourable circumstances. At a latter period, namely, in the reigns of David and Solomon, they were compelled to labour on the religious edifices which were erected by those princes; as we may learn from such passages as these: “And Solomon numbered all the strangers that were in the land of Israel, after the numbering wherewith David his father had numbered them; and they were found a hundred and fifty thousand and three thousand and six hundred; and he set three score and ten thousand of them to be bearers of burdens,” &c, 1Ch_22:2; 2Ch_2:1; 2Ch_2:16-17. The exaction of such laborious services from foreigners was probably limited to those who had been taken prisoners in war; and who, according to the rights of war, as they were understood at that period, could be justly employed in any offices, however low and however laborious, which the conqueror thought proper to impose. In the time of Christ, the degenerate Jews did not find it convenient to render to the strangers from a foreign country those deeds of kindness and humanity which were not only their due, but which were demanded in their behalf by the laws of Moses. They were in the habit of understanding by the word רע , neighbour, their friends merely, and accordingly restricted the exercise of their benevolence by the same narrow limits that bounded in this case their interpretations; contrary as both were to the spirit of those passages which have been adduced above, Lev_19:18.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


(prop. גֵּר, ger, or תּשָׁב, toshab). These two Heb. terms appear to describe, not two different classes of strangers, but the stranger under two different aspects-- ger rather implying his foreign origin, or the fact of his having turned aside to abide with another people, toshab implying his permanent residence in the land of his adoption. Winer (Realwb. s.v. “Fremde”) regards the latter as equivalent to hireling. Jahn (Archoeol. 1, 11, § 181) explains toshab of one who, whether Hebrew or foreigner, was destitute of a home. We see no evidence for either of these opinions. In the Sept. these terms are most frequently rendered by πάροικος, the Alexandrian substitute for the classical μέτοικος. Sometimes προσήλυτος is used, and in two passages (Exo_12:19; Isa_14:1) γειώρας, as representing the Chaldee form of the word ger. A “stranger,” in the technical Hebrew sense of the term, may be defined to be a person of foreign, i.e. non-Israelitish, extraction, resident within the limits of the promised land. He was distinct from the proper “foreigner” (נָכְרַי, nokri), inasmuch as the latter still belonged to another country, and would only visit Palestine as a traveler; he was still more distinct from the “nations” (גּוֹיַם, yoyim , usually rendered “heathen”), or non-Israelitish peoples, who held no relationship with the chosen people of God. The term answers most nearly to the Greek μέτοικος, and may be compared with our expression “naturalized foreigner,” in so far as this implies a certain political status in the country where the foreigner resides; it is opposed to one “born in the land” (אֶזְרָח, ezrach), or, as the term more properly means, “not transplanted,” in the same way that a naturalized foreigner is opposed to a native. The terms applied to the “stranger” have special reference to the fact of his residing (גּוּר, יָשִׁב) in the land. SEE FOREIGNER.
The existence of such a class of persons among the Israelites is easily accounted for the “mixed multitude” that accompanied them out of Egypt (Exo_12:38) formed one element; the Canaanitish population, which was never wholly extirpated from their native soil, formed another and a still more important one; captives taken in war formed a third; fugitives, hired servants, merchants, etc., formed a fourth. The number from these various sources must have been at all times very considerable; the census of them in Solomon's time gave a return of 153,600 males (2Ch_2:17), which was equal to about a tenth of the whole population. The enactments of the Mosaic law, which regulated the political and social position of resident strangers, were conceived in a spirit of great liberality. With the exception of the Moabites and Ammonites (Deu_23:3), all nations were admissible to the rights of citizenship under certain conditions. It would appear, indeed, to be a consequence of the prohibition of intermarriage with the Canaanites (Deu_7:3), that these would be excluded from the rights of citizenship; but the Rabbinical view that this exclusion was superseded in the case of proselytes seems highly probable, as we find Doeg the Edomite (1Sa_21:7; 1Sa_22:9), Uriah the Hittite (2Sa_11:6), and Araunah the Jebusite (2Sa_24:18) enjoying, to all appearance, the full rights of citizenship. Whether a stranger could ever become legally a land owner is a question about which there may be doubt. Theoretically the whole of the soil was portioned out among the twelve tribes; and Ezekiel notices it as a peculiarity of the division which he witnessed in vision that the strangers were to share the inheritance with the Israelites, and should thus become as those “born in the country” (Ezekiel 42:22). Indeed, the term “stranger” is more than once applied in a pointed manner to signify one who was not a land owner (Gen_23:4; Lev_25:23); while, on the other hand, ezrach (A.V. ”born in the land”) may have reference to the possession of the soil, as it is borrowed from the image of a tree not transplanted, and so occupying its native soil. The Israelites, however, never succeeded in obtaining possession of the whole, and it is possible that the Canaanitish occupants may in course of time have been recognized as “strangers,” and had the right of retaining their land conceded to them. There was of course nothing to prevent a Canaanite from becoming the mortgagee in possession of a plot, but this would not constitute him a proper land owner, inasmuch as he would lose all interest in the property when the year of jubilee came round. That they possessed land in one of these two capacities is clear from the case of Araunah above cited.
The stranger appears to have been eligible to all civil offices, that of king excepted (Deu_17:15). In regard to religion, it was absolutely necessary that the stranger should not infringe any of the fundamental laws of the Israelitish State he was forbidden to blaspheme the name of Jehovah (Lev_24:16), to work on the Sabbath (Exo_20:10), to eat leavened bread at the time of the Passover (Exo_12:19), to commit any breach of the marriage laws (Lev_18:26). to worship Molech (Lev_20:2), or to eat blood or the flesh of any animal that had died otherwise than by the hand of man (Lev_17:10; Lev_17:15). He was required to release a Hebrew servant in the year of jubilee (Lev_25:47-54), to observe the Day of Atonement (Lev_16:29), to perform the rites of purification when necessary (Lev_17:15; Num_19:10), and to offer sin offerings after sins of ignorance (Num_15:29). If the stranger was a bondman, he was obliged to submit to circumcision (Exo_12:44); if he was independent, it was optional with him; but if he remained uncircumcised, he was prohibited from partaking of the Passover (Exo_12:48), and could not be regarded as a full citizen. Liberty was also given in regard to the use of prohibited food to an uncircumcised stranger; for on this ground alone can we harmonize the statements in Deu_14:21 and Lev_17:10; Lev_17:15.
Assuming, however, that the stranger was circumcised, no distinction existed in regard to legal rights between the stranger and the Israelite. “One law” for both classes is a principle affirmed in respect to religious observances (Exo_12:49; Num_15:16) and to legal proceedings (Lev_24:22), and the judges are strictly warned against any partiality in their decisions (Deu_1:16; Deu_24:17-18). The Israelite is also enjoined to treat him as a brother (Lev_19:34; Deu_10:19), and the precept is enforced in each case by a reference to his own state in the land of Egypt. Such precepts were needed in order to counteract the natural tendency to treat persons in the position of strangers with rigor. For, though there was the possibility of a stranger acquiring wealth and becoming the owner of Hebrew slaves (Lev_25:47), yet his normal state was one of poverty, as implied in the numerous passages where he is coupled with the fatherless and the widow (e.g. Exo_22:21-23; Deu_10:18; Deu_24:17), and in the special directions respecting his having a share in the feasts that accompanied certain religious festivals (Lev_16:11; Lev_16:14; Lev_26:11), in the leasing of the corn field, the vineyard, and the olive yard (Lev_19:10; Lev_23:22; Deu_24:20), in the produce of the triennial tithe (Lev_14:28-29), in the forgotten sheaf (Lev_24:19), and in the spontaneous production of the soil in the sabbatical year (Lev_25:6). It also appears that the “stranger” formed the class whence the hirelings were drawn — the terms being coupled together in Exo_12:45; Lev_22:10; Lev_25:6; Lev_25:40.
Such laborers were engaged either by the day (Lev_19:13; Deu_24:15) or by the year (Lev_25:53), and appear to have been considerately treated, for the condition of the Hebrew slave is favorably compared with that of the hired servant and the sojourner in contradistinction to the bondman (Lev_25:39-40). A less fortunate class of strangers, probably captives in war or for debt, were reduced to slavery, and were subject to be bought and sold (Lev_25:45), as well as to be put to task work, as was the case with the Gibeonites (Jos_9:21) and with those whom Solomon employed in the building of the Temple (2Ch_2:18). The liberal spirit of the Mosaic regulations respecting strangers presents a strong contrast to the rigid exclusiveness of the Jews at the commencement of the Christian era. The growth of this spirit dates from the time of the Babylonian captivity, and originated partly in the outrages which the Jews suffered at the hands of foreigners, and partly through a fear lest their nationality should be swamped by constant admixture with foreigners the latter motive appears to have dictated the stringent measures adopted by Nehemiah (Neh_9:2; Neh_13:3). Our Lord condemns this exclusive spirit in the parable of the good Samaritan, where he defines the term “neighbor” in a sense new to his hearers (Luk_10:36). It should be observed, however, that the proselyte (προσήλυτος in the Sept. = גֵּר. in Exo_12:19; Exo_20:10; Exo_22:21; Exo_23:9) of the New Test. is the true representative of the stranger of the Old Test., and towards this class a cordial feeling was manifested. SEE PROSELYTE. The term “stranger” (ξένος) is generally used in the New Test. in the general sense of foreigner, and occasionally in its more technical sense as opposed to a citizen (Eph_2:19). SEE HOSPITALITY. For the זָרָה, zaarh, or “strange woman,” SEE HARLOT.



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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