is used in the LXX. for "stranger" ( 1 Chronicles 22:2 ), i.e., a comer to Palestine; a sojourner in the land ( Exodus 12:48 ; 20:10 ; 22:21 ), and in the New Testament for a convert to Judaism. There were such converts from early times ( Isaiah 56:3 ; Nehemiah 10:28 ; Esther 8:17 ). The law of Moses made specific regulations regarding the admission into the Jewish church of such as were not born Israelites ( Exodus 20:10 ; 23:12 ; Exodus 12:19 Exodus 12:48 ; Deuteronomy 5:14 ; Deuteronomy 16:11 Deuteronomy 16:14 , etc.). The Kenites, the Gibeonites, the Cherethites, and the Pelethites were thus admitted to the privileges of Israelites. Thus also we hear of individual proselytes who rose to positions of prominence in Israel, as of Doeg the Edomite, Uriah the Hittite, Araunah the Jebusite, Zelek the Ammonite, Ithmah and Ebedmelech the Ethiopians.
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 Chr 1 Chronicles 2:17 1 Chronicles 2:18 ). 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 Acts 10:7 ; Acts 13:42 Acts 13:43 Acts 13:50 ; 17:4 ; 18:7 ; Luke 7:5 ). The "religious proselytes" here spoken of were proselytes of righteousness, as distinguished from proselytes of the gate.
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.
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.
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."
And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a PROSELYTE of Antioch: whom they set before the apostles: and when they had prayed, they laid their hands on them. ( Acts 6:5-6 )
(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 [DISPERSION, THE], 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 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 ) 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. 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. 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 fool 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,
[E] indicates this entry was also found in Easton's Bible Dictionary
pros'-e-lit (proselutos, from proserchomai, "I approach"):
Found 4 times in the New Testament. In the Septuagint it often occurs as the translation of ger. The Hebrew verb gur means "to sojourn"; ger accordingly means a stranger who has come to settle in the land, as distinguished on the one hand from 'ezrach, "a homeborn" or "native," and on the other from nokhri or ben-nekhar, 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 gerim. In two places, (Exodus 12:19; Isaiah 14:1) the Septuagint uses g(e)ioras, which is derived from giyor, the Aramaic equivalent for ger. Septuagint uses paroikos (the Greek equivalent for the Hebrew toshabh, "a settler") for ger when Israel or the triarchs are indicated (Genesis 15:13; 23:4; Exodus 2:22; 18:3; Deuteronomy 23:7; 1 Chronicles 29:15; Psalms 39:12; 119:19; Jeremiah 14:8), and in a few other cases. In Talmudical literature ger 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.
1. Ger in the Old Testament:
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.
`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 16:11,14); but according to Leviticus 16:29 the ger 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; 22:18). Though the law of circumcision was not forced upon the ger, 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.
Though the God of Israel, when He is thought of only as such, ceases to be God; though Israel was chosen before all nations for 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):
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 (Ant., 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).
Not only Josephus (Apion, II; BJ, VII, iii, 3), but also Seneca (Apud Aug. De Civit. Dei vi.11), Dio Cassius (xxxvii.17), Tacitus (Ann. ii.85; Hist. v.5), Horace (Sat. i.4, 142), Juvenal (Sat. xiv.96), and other Greek and Roman writers testify to the widespread effects of the proselytizing propaganda of the Jews.
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
Another class kept practically all the Jewish laws and customs, but were not circumcised. Some again, though not circumcised, had their children circumcised (Juvenal Sat. xiv.96). Such Jewish customs as fasting, cleansings, abstaining from pork, lighting the candles on Friday evening, and keeping the Sabbath (Josephus, Apion, 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, Ant, XIV, vii, 2; XX, vii, 1; compare XVI, vii, 6). It would appear from Christ's words ("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 (Ant., 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.
3. Proselytes in the New Testament:
The word "proselyte" occurs 4 times in the New Testament; once in Mt (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 sebomenoi, a word generally reserved for another class. Certain people are spoken of in Ac as phoboumenoi ton theon, "fearing God" (10:2,22,35; 13:16,26), and as sebomenoi ton theon, "reverencing God," or simply sebomenoi (13:50; 16:14; 17:4,17; 18:7). These seem (as against Bertholet and EB) 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.
4. Ger in the Talmud:
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 ger toshabh, "a settler," and ger tsedheq, "a proselyte of righteousness," is, according to Schurer, only theoretical, and arose at a later date (Babha' Metsi`a' 5 6,9,12; Makkoth 2 3; Negha`im 3 1, et al.).
While the ger tsedheq (or ger ha-berith, "proselyte of the covenant") was considered as being in every respect a "perfect Israelite," the ger toshabh (or ger sha`ar, "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 (Sanh. 56a; compare Acts 15:20,29; 21:25). He was considered more of a Gentile than a Jew.
Three things were required for the admission of a proselyte, circumcision,. baptism, and the offering of sacrifice (Ber. 47b; Yebham. 45b, 46a, 48b, 76a; 'Abhoth 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 (BJ, 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.
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" (Yebham. 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 Yebham. 22a; Sanhedrin 58b).
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 (Kidd. 4 7; Shebhu`oth 10 9, et al.). Rabbi Chelbo said:
"Proselytes are as injurious to Israel as a scab" (Yebham. 47b; Kidd. 70b; compare Philippians 3:5).
See also STRANGER AND SOJOURNER.
See articles on "Proselyte" and "Ger." in EB, HDB, Jew Encyclopedia, and RE; Slevogt, De proselytis Judeorum, 1651; A. Bertholet, Die Stellung der Israeliten und der Juden zu den Fremden, 1896; Schurer, HJP, 1898; Huidekoper, Judaism at Rome, 1887; Harnack, Mission und Ausbreitung des Christentums, 1906, English translation; Allen, "On the Meaning of proselutos in the Septuagint," The Expositor, 1894; A. B. Davidson, "They That Fear the Lord," Expository Times, III (1892), 491.
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