Gentile: Difference between revisions
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===British Israelism=== |
===British Israelism=== |
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In [[British Israelism]], which claims that the [[Anglo-Saxon]] nations are direct descendants of the lost tribes of ancient Israel, the word ''gentiles'' is used to refer to all nations which are non-Jewish. Some schools of British Israelism consider that most nations of western and Northern [[Europe]] are tribes of Israel.{{Citation needed|date=January 2011}} |
In [[British Israelism]], which claims that the [[Anglo-Saxon]] nations are direct descendants of the lost tribes of ancient Israel, the word ''gentiles'' is used to refer to all nations which are non-Jewish. Some schools of British Israelism consider that most nations of western and Northern [[Europe]] are tribes of Israel.{{Citation needed|date=January 2011}} |
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===Anti-Gentilism=== |
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Gentiles (non-israelitic peoples) in many parts of the "West" have become replaced in the constitutional governments by a disproportionate number of non-Gentiles. Such disproportionate representation may be termed "Anti-Gentilism". Over the course of the 20th Century, Western Jewry has propagated the notion of "[[anti-semitism]]", while scholarly debate has not been adequately publicised regarding the prevalent climate of "Anti-Gentilism. |
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==See also== |
==See also== |
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Revision as of 02:58, 25 October 2012
The term Gentile (from Latin gentilis, by the French "gentil", female: "gentille", meaning of or belonging to a clan or tribe) is used by English translators for the Hebrew, גוי (goy) and נכרי (nokhri) in the Hebrew Bible and the Greek word ἔθνη (éthnē) in the New Testament.
The term gentiles is derived from Latin, used for contextual translation, and not an original Hebrew or Greek word from the Bible. The original words Goy and Ethnos refer to "peoples" or "nations". Latin and later English translators selectively used the term gentiles when the context for the base term "peoples" or "nations" referred to non-Israelite peoples or nations in English translations of the Bible.
Following Christianization of the Roman Empire, the general implication of the word gentile became "non-Jew".
Latin etymology
Gentile derives from Latin gens (from which, together with forms of the cognate Greek word genos, also derive gene, general, genus and genesis). The original meaning of "clan" or "family" was extended in post-Augustan Latin to acquire the wider meaning of belonging to a distinct nation or ethnicity. Later still the word came to refer to other nations, 'not a Roman citizen'. After the Christianization of the empire it could also be used of pagan or barbarian cultures.
In the Bible
In Saint Jerome's Latin version of the Bible, the Vulgate, gentilis was used in this wider sense, along with gentes, to translate Greek and Hebrew words with similar meanings when the text referred to the non-Hebrew peoples.
The most important of such Hebrew words was goyim (singular, goy), a term with the broad meaning of "peoples" or "nations" which was sometimes used to refer to Israelites, but most commonly as a generic label for peoples. Strong's Concordance defines goy as "nation, people, usually of non-Hebrew people, or of descendants of Abraham, or of Israel, or of a swarm of locusts or other animals (fig.) Goyim = 'nations'." Strongs #1471[1]
In the King James Version, Gentile is only one of several words used to translate goy or goyim. It is translated as "nation" 374 times, "heathen" 143 times, "Gentiles" 30 times, and "people" 11 times. Some of these verses, such as Genesis 12:2 ("I will make of thee a great nation") and Genesis 25:23 ("Two nations are in thy womb") refer to Israelites or descendants of Abraham. Other verses, such as Isaiah 2:4 and Deuteronomy 11:23 are generic references to any nation. Typically the KJV restricts the translation to "Gentile" when the text is specifically referring to non-Hebrew people. For example, the only use of the word in Genesis is in chapter 10, verse 5, referring to the peopling of the world by descendants of Japheth, "By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations."[2]
In the New Testament, the Greek word "ethnos" is used for peoples or nations in general, and is typically translated by the word "people", as in John 11:50 ("Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not."). The translation "gentiles" is used in some instances, as in Matthew 10:5–6 to indicate non-Israelite peoples:
These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into any city of the Samaritans enter ye not: But go rather to the lost sheep of the house of Israel.[3]
In that instance, Gentiles becomes a reference to pagan cultures of the period.
Altogether, the word is used 123 times in the King James Version of the Bible,[4] and 168 times in the New Revised Standard Version.[5]
Early Christianity
The Greek ethnos where translated as Gentile in the context of Early Christianity implied non-Israelite. There was a question among the disciples whether receiving the Holy Spirit through proselytization would be restricted to Israelites or whether it would include the gentiles (the Greco-Roman population of the Roman Empire), as in Acts 10:34–47:
And they of the circumcision which believed were astonished, as many as came with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid water, that these should not be baptized, which have received the Holy Ghost as well as we?"[6]
Attached to this question was the circumcision controversy in early Christianity, i.e., does a Gentile need to follow all of the Mosaic Laws. The position of the Judaizers was that this was a necessity for salvation, taking Christianity to remain fully within Judaism, including obedience to the Torah Laws. Paul of Tarsus who argued against the Judaizers, on the point that circumcision was necessary for salvation. The Council of Jerusalem decided to give the new converts four things that had to do in order to be able to assemble at the Synagogues every Sabbath to hear Moses read, (Acts 15:1-29). This was done with the understanding that those new believers would go to the Synagogues to hear the Law read every Sabbath and would conform to God's Law after hearing it read to them every Sabbath. This was called the Apostolic Decree (Acts 15:19–29), which may parallel Jewish Noahide Law.
Modern usage
As in the King James Bible, from the 17th century onward Gentile was most commonly used to refer to non-Jews. This was in the context of European Christian societies with a Jewish minority. For this reason Gentile commonly meant persons brought up in the Christian faith, as opposed to the adherents of Judaism, and was not typically used to refer to non-Jews in non-Western cultures.
"Gentile" also appears in compounds such as "antigentilism", hostility of Jews to others.[7]
LDS Church usage
In the terminology of The Church of Jesus Christ of Latter-day Saints ("LDS Church"; see also Mormon) the word Gentile takes on different meanings in different contexts which may confuse some and alienate others. Members of the LDS church regard themselves as regathered Israelites, and so sometimes use the word Gentile to refer to all non-members. According to John L. Needham of Utah State University, "Mormons in the American West applied gentile, as an adjective as much as a slur, to nearly everyone and everything that did not adhere to their faith or desert kingdom." Because they had suffered persecution, the word gentile was "a call to circle the wagons socially and politically around the fold".[8] In such usage Jews may be colloquially referred to as "Gentiles" because they are not members of the LDS Church. However, the traditional meaning is also to be found in the introduction to the Book of Mormon, in the statement that it is written to both "Jew" (literal descendants of the House of Israel) and "Gentile" (those not descended from the House of Israel or those of the tribe of Ephraim scattered among the "Gentiles" throughout the earth). Needham writes that Mormons have "outgrown the term."[8]
In order to avoid confrontation and pejorative connotations, Latter-day Saints in the 21st century avoid using the word Gentile in everyday matters, preferring "non-member". Gentile is usually reserved for discussions of scriptural passages.
British Israelism
In British Israelism, which claims that the Anglo-Saxon nations are direct descendants of the lost tribes of ancient Israel, the word gentiles is used to refer to all nations which are non-Jewish. Some schools of British Israelism consider that most nations of western and Northern Europe are tribes of Israel.[citation needed]
Anti-Gentilism
Gentiles (non-israelitic peoples) in many parts of the "West" have become replaced in the constitutional governments by a disproportionate number of non-Gentiles. Such disproportionate representation may be termed "Anti-Gentilism". Over the course of the 20th Century, Western Jewry has propagated the notion of "anti-semitism", while scholarly debate has not been adequately publicised regarding the prevalent climate of "Anti-Gentilism.
See also
References
- ^ Searched [1] for goy.
- ^ Genesis 10:5
- ^ Matthew chapter 10:5–6
- ^ Did a search for "Gentile" in KJV. Used BibleGateway.com. It returned 123 results of the word "Gentile". Retrieved 11 Feb 2007.
- ^ Kohlenberger, John. The NRSV Concordance Unabridged. Grand Rapids, MI: Zondervan, 1991.
- ^ Acts chapter 10:34–45, King James Version
- ^ Marcus, Jacob Rader. "Judeophobia and Antigentilism" in States Jewry, 1776–1985: Volume III The Germanic Period, Part 2, pp. 359–360. Detroit, MI: Wayne State University Press, 1993. ISBN 978-0-8143-2188-1. "Yet very few Jews were antigentilic. Despite his occasional hostility Wise was particularly close to liberal Christian religious groups. But where Judaism, the religion was concerned, neither Wise nor any other Jewish leader made any concessions to Christianity, not in substance."
- ^ a b John L. Needham, "The Mormon-Gentile Dichotomy in PMLA", PMLA, Vol. 114, No. 5 (October 1999), pp. 1109–1110
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