Gentiles
VIEW:37 DATA:01-04-2020
GENTILES.See Nations. For Court of the Gentiles, see Temple.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Hebrew Gowy, "the nations" (or "pagan," derived from the Greek ethnee), as opposed to Israel (Neh_5:8). In Gen_10:5, "isles of the Gentiles," the term is used geographically in no invidious sense. In Gen_14:1, Tidal "king of nations" was probably chief of several nomadic wandering tribes of western Asia. In Jos_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 (Jdg_4:2; Isa_9:1.) (See GALILEE.) "Greeks" in New Testament is used for Gentiles (Act_14:1; Act_17:4; Rom_1:16; Rom_10:12; Rom_2:9-10; 1Co_10:32 margin).
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 (Exo_19:5-6; Psa_147:19-20; Psa_148:14; Rom_3:1-2). But this superiority was in order that Israel, as priests unto God, might be mediator of blessings unto all nations (Isa_61:6). The covenant from the first with Abraham contemplated that "in his seed all the nations of the earth should be blessed" (Gen_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" (Rom_11:11-35).
"The times of the Gentiles" began with Judah's depression and captivity under Nebuchadnezzar, to whom God delegated the world empire (Jer_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" (Luk_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 (Mic_5:7; Isa_2:2-4; Rev_11:2-15). The theocracy shall be restored with unparalleled splendor at the coming of Him "whose right it is" (Eze_21:27). The times of the gentile monarchies answer to Israel's seven times punishment (Lev_26:18; Lev_26:21-24).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Gentiles. (nations). All the people who were not Jews were so called by them, being aliens from the worship, rites and privileges of Israel. The word was used contemptuously by them. In the New Testament, it is used as equivalent to Greek. This use of the word seems to have arisen from the almost universal adaption of the Greek language.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
COURT OF THE. Josephus says there was, in the court of the temple, a wall, or balustrade, breast-high, with pillars at particular distances, and inscriptions on them in Greek and Latin, importing that strangers were forbidden from entering farther; here their offerings were received, and sacrifices were offered for them, they standing at the barrier; but they were not allowed to approach to the altar. Pompey, nevertheless, went even into the sanctuary, but behaved with strict decorum; and the next day he commanded the temple to be purified, and the customary sacrifices to be offered. A little before the last rebellion of the Jews, some mutineers would have persuaded the priests to accept no victim not presented by a Jew; and obliged them to reject those which were offered by command of the emperor, for the Roman people. The wisest in vain remonstrated with them on the danger this would bring on their country; urged that their ancestors had never rejected the presents of Gentiles; and that the temple was mostly adorned with the offerings of such people; at the same time, the most learned priests, who had spent their whole lives in the study of the law, testified that their forefathers had always received the sacrifices of strangers.
From the above particulars, we learn the meaning of what the Apostle Paul calls the middle wall of partition, between Jews and Gentiles, broken down by the Gospel.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
jen?tı̄lz (גּוי, gōy, plural גּוים, gōyim; ἔθνος, éthnos, ?people,? ?nation?): Goy (or Goi) 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 Gen_12:2; Deu_32:28; Jos_3:17; Jos_4:1; Jos_10:13; 2Sa_7:23; Isa_1:4; Zep_2:9, but the word (עם, ‛ām) is the term commonly used for the people of God. In the New Testament ethnos is the word corresponding to gōy in the Old Testament and is rendered ?Gentiles? by both VSS, while (λαός, laós) is the word which corresponds to ‛ām̌. The King James Version also renders Ἕλληνες, Héllēnes, ?Gentiles? in six passages (Joh_7:35; Rom_2:9, Rom_2:10; Rom_3:9; 1Co_10:32; 1Co_12:13), but the Revised Version (British and American) renders ?Greeks.?
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 (Deu_10:19), to sympathize with him, ?For ye know the heart of the stranger, seeing ye were strangers in the land of Egypt? (Exo_23:9 the King James Version). The Kenites were treated almost as brethren, especially the children of Rechab (Jdg_1:16; Jdg_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 (2Sa_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 (Num_35:15). They might even possess Israelite slaves (Lev_25:47), and a Gentile servant must not be defrauded of his wage (Deu_24:15). They could inherit in Israel even as late as the exile (Eze_47:22, Eze_47:23). They were allowed to offer sacrifices in the temple at Jerusalem, as is distinctly affirmed by Josephus (BJ, II, xvii, 2-4; Ant, XI, viii, 5; XIII, viii, 2; XVI, ii, 1; XVIII, v, 3; CAp, II, 5), and it is implied in the Levitical law (Lev_22:25). Prayers and sacrifices were to be offered for Gentile rulers (Jer_29:7; Baruch 1:10, 11; Ezr_6:10; 1 Macc 7:33; Josephus, BJ, II, x, 4). Gifts might be received from them (2 Macc 5:16; Josephus, Ant, XIII, iii, 4; XVI, vi, 4; BJ, V, xiii, 6; CAp, 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 (Joh_18:28; Act_10:28; Act_11:3).
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.
International Standard Bible Encyclopedia
PRINTER 1915.
Gentiles, a word which means literally, 'the nations.' It was applied by the Hebrews to all individuals or communities not under the law?that is, all the nations of the world excepting the Jews. But in later times some small states, and many individuals, embraced the law: and they were distinguished from the Gentiles, as well as from the Jews, by the name of Proselytes. In some places our authorized version has the word 'Gentiles' where the original should properly be rendered 'Greeks.'
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Hebrew Gowy, "the nations" (or "pagan," derived from the Greek ethnee), as opposed to Israel (Neh_5:8). In Gen_10:5, "isles of the Gentiles," the term is used geographically in no invidious sense. In Gen_14:1, Tidal "king of nations" was probably chief of several nomadic wandering tribes of western Asia. In Jos_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 (Jdg_4:2; Isa_9:1.) (See GALILEE.) "Greeks" in New Testament is used for Gentiles (Act_14:1; Act_17:4; Rom_1:16; Rom_10:12; Rom_2:9-10; 1Co_10:32 margin).
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 (Exo_19:5-6; Psa_147:19-20; Psa_148:14; Rom_3:1-2). But this superiority was in order that Israel, as priests unto God, might be mediator of blessings unto all nations (Isa_61:6). The covenant from the first with Abraham contemplated that "in his seed all the nations of the earth should be blessed" (Gen_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" (Rom_11:11-35).
"The times of the Gentiles" began with Judah's depression and captivity under Nebuchadnezzar, to whom God delegated the world empire (Jer_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" (Luk_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 (Mic_5:7; Isa_2:2-4; Rev_11:2-15). The theocracy shall be restored with unparalleled splendor at the coming of Him "whose right it is" (Eze_21:27). The times of the gentile monarchies answer to Israel's seven times punishment (Lev_26:18; Lev_26:21-24).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Gentiles. (nations). All the people who were not Jews were so called by them, being aliens from the worship, rites and privileges of Israel. The word was used contemptuously by them. In the New Testament, it is used as equivalent to Greek. This use of the word seems to have arisen from the almost universal adaption of the Greek language.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
COURT OF THE. Josephus says there was, in the court of the temple, a wall, or balustrade, breast-high, with pillars at particular distances, and inscriptions on them in Greek and Latin, importing that strangers were forbidden from entering farther; here their offerings were received, and sacrifices were offered for them, they standing at the barrier; but they were not allowed to approach to the altar. Pompey, nevertheless, went even into the sanctuary, but behaved with strict decorum; and the next day he commanded the temple to be purified, and the customary sacrifices to be offered. A little before the last rebellion of the Jews, some mutineers would have persuaded the priests to accept no victim not presented by a Jew; and obliged them to reject those which were offered by command of the emperor, for the Roman people. The wisest in vain remonstrated with them on the danger this would bring on their country; urged that their ancestors had never rejected the presents of Gentiles; and that the temple was mostly adorned with the offerings of such people; at the same time, the most learned priests, who had spent their whole lives in the study of the law, testified that their forefathers had always received the sacrifices of strangers.
From the above particulars, we learn the meaning of what the Apostle Paul calls the middle wall of partition, between Jews and Gentiles, broken down by the Gospel.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
jen?tı̄lz (גּוי, gōy, plural גּוים, gōyim; ἔθνος, éthnos, ?people,? ?nation?): Goy (or Goi) 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 Gen_12:2; Deu_32:28; Jos_3:17; Jos_4:1; Jos_10:13; 2Sa_7:23; Isa_1:4; Zep_2:9, but the word (עם, ‛ām) is the term commonly used for the people of God. In the New Testament ethnos is the word corresponding to gōy in the Old Testament and is rendered ?Gentiles? by both VSS, while (λαός, laós) is the word which corresponds to ‛ām̌. The King James Version also renders Ἕλληνες, Héllēnes, ?Gentiles? in six passages (Joh_7:35; Rom_2:9, Rom_2:10; Rom_3:9; 1Co_10:32; 1Co_12:13), but the Revised Version (British and American) renders ?Greeks.?
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 (Deu_10:19), to sympathize with him, ?For ye know the heart of the stranger, seeing ye were strangers in the land of Egypt? (Exo_23:9 the King James Version). The Kenites were treated almost as brethren, especially the children of Rechab (Jdg_1:16; Jdg_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 (2Sa_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 (Num_35:15). They might even possess Israelite slaves (Lev_25:47), and a Gentile servant must not be defrauded of his wage (Deu_24:15). They could inherit in Israel even as late as the exile (Eze_47:22, Eze_47:23). They were allowed to offer sacrifices in the temple at Jerusalem, as is distinctly affirmed by Josephus (BJ, II, xvii, 2-4; Ant, XI, viii, 5; XIII, viii, 2; XVI, ii, 1; XVIII, v, 3; CAp, II, 5), and it is implied in the Levitical law (Lev_22:25). Prayers and sacrifices were to be offered for Gentile rulers (Jer_29:7; Baruch 1:10, 11; Ezr_6:10; 1 Macc 7:33; Josephus, BJ, II, x, 4). Gifts might be received from them (2 Macc 5:16; Josephus, Ant, XIII, iii, 4; XVI, vi, 4; BJ, V, xiii, 6; CAp, 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 (Joh_18:28; Act_10:28; Act_11:3).
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.
International Standard Bible Encyclopedia
PRINTER 1915.
Gentiles, a word which means literally, 'the nations.' It was applied by the Hebrews to all individuals or communities not under the law?that is, all the nations of the world excepting the Jews. But in later times some small states, and many individuals, embraced the law: and they were distinguished from the Gentiles, as well as from the Jews, by the name of Proselytes. In some places our authorized version has the word 'Gentiles' where the original should properly be rendered 'Greeks.'
The Popular Cyclopedia of Biblical Literature
by John Kitto.
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