Reference: Gentiles
American
A name given by the Hebrews to all those that had not received the Law of Moses. Foreigners who embraced Judaism, they called proselytes. Since the promulgation of the gospel, the true religion has been extended to all nations; God, who had promised by his prophets to call the Gentiles to the faith, with a superabundance of grace, having fulfilled his promise; so that the Christian church is composed principally of Gentile converts, the Jews being too proud of their privileges to acknowledge Jesus Christ as their Messiah and Redeemer. In the writings of Paul, the Gentiles are generally called Greeks, Ro 1:14,16; 1Co 1:22,24; Ga 3:28. So also in those of Luke, in the Ac 6:1; 11:20; 18:4. Paul is commonly called the apostle of the Gentiles, Ga 2:8; 1Ti 2:7, because he preached Christ principally to them; whereas Peter, etc., preached generally to the Jews, and are called apostles of the circumcision, Ga 2:8.
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In those days, as the number of the disciples grew, there arose a grudge among the Greeks against the Hebrews, because their widows were despised in the daily ministration.
Some of them were men of Cyprus and Cyrene, which when they were come into Antioch, spake unto the Greeks, and preached the Lord Jesus.
And he preached in the synagogue every Sabbath day; And exhorted the Jews and the gentiles.
For I am debtor both to the Greeks, and to them which are no Greeks, unto the learned and also unto the unlearned.
For I am not ashamed of the Gospel of Christ, because it is the power of God unto salvation to all that believe; namely to the Jew, and also to the gentile.
For he that was mighty in Peter in the apostleship over the circumcision, the same was mighty in me among the gentiles -
For he that was mighty in Peter in the apostleship over the circumcision, the same was mighty in me among the gentiles -
Now is there no Jew, neither gentile, there is neither bond nor free, there is neither man nor woman: but ye are all one thing in Christ Jesus.
in the body of his flesh through death, to make you holy, unblameable, and without fault in his own sight,
Now joy I in my sufferings which I suffer, for you; and fulfill that which is behind of the passions of Christ in my flesh for his body's sake, which is the congregation -
Above all things, show thyself an example of good works with uncorrupt doctrine, with honesty,
Easton
(Heb, usually in plural, goyim), meaning in general all nations except the Jews. In course of time, as the Jews began more and more to pride themselves on their peculiar privileges, it acquired unpleasant associations, and was used as a term of contempt.
In the New Testament the Greek word Hellenes, meaning literally Greek (as in Ac 16:1,3; 18:17; Ro 1:14), generally denotes any non-Jewish nation.
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Then came he to Derbe and to Lystra. And behold, a certain disciple was there named Timothy, a woman's son which was a Jewess and believed: but his father was a Greek.
The same, Paul would that he should go forth with him, and took and circumcised him because of the Jews which were in those quarters, for they knew all that his father was a Greek.
Then took all the Greeks Sosthenes, the chief ruler of the Synagogue, and smote him before the judge's seat. And Gallio cared for none of those things.
For I am debtor both to the Greeks, and to them which are no Greeks, unto the learned and also unto the unlearned.
Fausets
Hebrew Gowy, "the nations" (or "pagan," derived from the Greek ethnee), as opposed to Israel (Ne 5:8). In Ge 10:5, "isles of the Gentiles," the term is used geographically in no invidious sense. In Ge 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 (Jg 4:2; Isa 9:1.) (See GALILEE.) "Greeks" in New Testament is used for Gentiles (Ac 14:1; 17:4; Ro 1:16; 10:12; 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 (Ex 19:5-6; Ps 147:19-20; 148:14; Ro 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" (Ge 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" (Ro 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" (Lu 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; Re 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 (Le 26:18,21-24).
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Of these came the Isles of the gentiles in their countries, every man in his speech, kindred and nation.
And it chanced within a while, that Amraphel king of Shinar, Arioch king of Ellasar, Chedorlaomer king of Elam and Tidal king of the nations:
And in thy seed shall all the nations of the earth be blessed, because thou hast obeyed my voice."
Now therefore if ye will hear my voice and keep mine covenant: ye shall be mine own above all nations, for all the earth is mine. Ye shall be unto me a kingdom of priests and a holy people.' These are the words which thou shalt say unto the children of Israel."
"'And if ye will not yet for all this hearken unto me, then will I punish you seven times more for your sins,
And if ye walk contrary unto me and will not hearken unto me, I will bring seven times more plagues upon you according to your sins. I will send in wild beasts upon you, which shall rob you of your children and destroy your cattle, and make you so few in number that your highways shall grow unto a wilderness. read more. And if ye will not be learned yet for all this, but shall walk contrary unto me, then will I also walk contrary unto you and will punish you yet seven times for your sins.
And the LORD sold them into the hands of Jabin king of Canaan, that reigned in Hazor, whose captain of war was Sisera, which dwelt in Harosheth of the gentiles.
and said unto them, "We, after our ability, have bought our brethren the Jews, which were sold unto the Heathen. And will ye sell your brethren, whom we have bought unto us?" Then held they their peace, and could find nothing to answer.
He showeth his word unto Jacob, his statutes and ordinances unto Israel. He hath not dealt so with any nation; neither have the heathen knowledge of his laws. Praise the everlasting! Hallelujah!
He exalteth the horn of his people, all his saints shall praise him: the children of Israel, even the people that serveth him. Praise the everlasting! Hallelujah!
It shall come to pass in the last days that the mount of the house of the LORD, shall be set in the top of the mountains, and shall be lifted up above the hills: and all nations shall resort thereto. And much people shall go and say: come, and let us go up to the hill of the LORD and unto the house of the God of Jacob: that he may teach us his ways, and that we may walk in his paths. For out of Zion shall come the law, and the word of God out of Jerusalem. read more. And he shall be judge among the heathen and tell many nations their faults. And they shall turn their swords into mattocks and their spears into scythes. One nation shall not lift up a sword against another, neither shall they teach to war any more.
Even like as in time past it hath been well seen, that the land of Zebulun and the land of Naphtali, wherethrough the sea way goeth over Jordan in to the land of Galilee, was at the first in little trouble, but afterward sore vexed.
But ye shall be named the priests of the LORD, and men shall call you the servants of our God. Ye shall enjoy the goods of the Gentiles and triumph in their substance.
And now will I deliver all these lands into the power of Nebuchadnezzar the king of Babylon, my servant. The beasts also of the field shall I give him to do him service. And all people shall serve him, and his son, and his child's children, until the time of the same land be come also: Yea, many people and great kings shall serve him.
Punish, punish, yea, punish them will I, and destroy them. And that shall not be fulfilled till he come, to whom the judgment belongeth, and to whom I have given it.
And the remnant of Jacob shall be among the multitude of people, as the dew of the LORD, and as the drops upon the grass, that tarrieth for no man, and waiteth of nobody.
And they shall fall on the edge of the sword. And they shall be led captive into all nations. And Jerusalem shall be trodden underfoot of the gentiles, until the time of the gentiles be fulfilled.
And it fortuned in Iconium that they went both together into the synagogue of the Jews, and so spake, that a great multitude both of the Jews and also of the Greeks believed.
And some of them believed and came and companied with Paul and Silas. Also of the honorable Greeks, a great multitude; and of the chief women, not a few.
For I am not ashamed of the Gospel of Christ, because it is the power of God unto salvation to all that believe; namely to the Jew, and also to the gentile.
tribulation and anguish, upon the soul of every man that doth evil. Of the Jew first: And also of the gentile. To every man that doth good shall come praise, honour and peace, to the Jew first, and also to the gentile.
What preferment, then, hath the Jew? Other, what advantageth circumcision? Surely, very much. First: unto them was committed the word of God.
There is no difference between the Jew and the gentile. For one is Lord of all: which is rich unto all that call on him.
I say then, Have they therefore stumbled that they should but fall only? God forbid: but through their fall is salvation happened unto the gentiles for to provoke them withal. Wherefore, if the fall of them be the riches of the world, and the diminishing of them the riches of the gentiles, how much more should it be so if they all believed? read more. I speak to you gentiles, inasmuch as I am the apostle of the gentiles I will magnify mine office that I might provoke them which are my flesh: and might save some of them. For if the casting away of them, be the reconciling of the world: what shall the receiving of them be, but life again from death? For if one piece be holy, the whole heap is holy. And if the root be holy, the branches are holy also. Though some of the branches be broken off, and thou, being a wild olive tree, art graft in among them, and made partaker of the root and fatness of the olive tree; boast not thyself against the branches. For if thou boast thyself, remember that thou bearest not the root, but the root thee. Thou wilt say then, "The branches are broken off, that I might be graft in." Thou sayest well: because of unbelief they are broken off, and thou standest steadfast in faith. Be not high minded, but fear: seeing that God spared not the natural branches, lest haply he also spare not thee. Behold the kindness and rigorousness of God: on them which fell, rigorousness: but towards thee, kindness; if thou continue in his kindness. Or else thou shalt be hewn off, and they if they bide not still in unbelief shall be grafted in again. For God is of power to graft them in again. For if thou wast cut out of a natural wild olive tree, and wast grafted contrary to nature in a true olive tree: how much more shall the natural branches be graffed in their own olive tree again? I would not that this secret should be hid from you my brethren, lest ye should be wise in your own conceits: that partly blindness is happened in Israel, until the fullness of the gentiles be come in. And so all Israel shall be saved. As it is written, "There shall come out of Zion he that doth deliver, and shall turn away the ungodliness of Jacob. And this is my covenant unto them, when I shall take away their sins." As concerning the gospel, they are enemies for your sake: but as touching the election, they are loved for the fathers' sake. For verily the gifts and calling of God are such, that it cannot repent him of them. For look, as ye in time past have not believed God, yet have now obtained mercy through their unbelief: even so, now, have they not believed the mercy which is happened unto you; that they also may obtain mercy. God hath wrapped all nations in unbelief, that he might have mercy on all. O the deepness of the abundant wisdom and knowledge of God: how unsearchable are his judgments, and his ways past finding out. For who hath known the mind of the Lord? Or who was his counselor? Other who hath given unto him first, that he might be recompensed again?
but the court which is without the temple cast out, and mete it not: for it is given unto the gentiles, and the holy city shall they tread under foot forty two months. "And I will give power unto my two witnesses, and they shall prophesy one thousand two hundred and sixty days, clothed in sackcloth." read more. These are two olive trees, and two candlesticks, standing before the God of the earth. And if any man will hurt them, fire shall proceed out of their mouths, and consume their enemies. And if any man will hurt them, this wise must he be killed. These have power to shut heaven, that it rain not in the days of their prophesying: and have power over waters to turn them to blood, and to smite the earth with all manner plagues, as often as they will. And when they have finished their testimony, the beast that came out of the bottomless pit shall make war against them: and shall overcome them, and kill them. And their bodies shall lie in the streets of the great city, which spiritually is called Sodom and Eygpt, where our Lord was crucified. And they of the people and kindreds, and tongues, and they of the nations, shall see their bodies three days and a half, and shall not suffer their bodies to be put in graves. And they that dwell upon the earth, shall rejoice over them and be glad, and shall send gifts one to another: for these two prophets vexed them that dwelt on the earth. And after three days and a half, the spirit of life from God entered into them, and they stood up upon their feet: and great fear came upon them which saw them. And they heard a great voice from heaven, saying unto them, "Come up hither." And they ascended up into heaven in a cloud, and their enemies saw them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain names of men seven thousand. And the remnant were afeared, and gave glory to God of heaven. The second woe is past, and behold the third woe will come anon. And the seventh angel blew, and there were made great voices in heaven, saying, "The kingdoms of this world are our Lord's and his Christ's, and he shall reign for evermore."
Hastings
Morish
A name commonly used in scripture to denote any and every nation except Israel. At times, when Israel as a people is referred to, the same words are used for them. Thus
1. goi, qno" -->???, ?????, is translated 'nation,' and refers to the Jewish nation. De 26:5; Lu 7:5; Joh 11:48. In the plural the same words refer to the nations generally in distinction from Israel, and are translated 'nations,' 'Gentiles,' and 'heathen.' De 18:9; 32:43; Isa 60:3; 62:2; Joe 2:19; Ac 11:1,18; Acts:13:19; Ac 28:28; etc.
2. ????? (in plural) is translated 'Gentiles' in Joh 7:35; Ro 2:9-10; 3:9; 1Co 10:32; 12:13, in contrast to the Jews; but would be better translated 'Greeks,' as it is in most places.
God had raised a wall between the Jews and the Gentiles, which in Christ's death was broken down for believers, "to make in himself of twain one new man." Eph 2:14. "There is neither Jew nor Greek . . . . for ye are all one in Christ Jesus." Ga 3:28. This does not touch unbelieving Jews and Gentiles, who are kept separate in God's present and future dealings.
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When thou art come into the land which the LORD thy God giveth thee, see that thou learn not to do after the abominations of these nations.
And thou shalt answer and say before the LORD thy God, 'The Syrians would have destroyed my father, and he went down into Egypt and sojourned there with a few folk and grew there unto a nation great, mighty and full of people.
"Rejoice, heathen with his people, for he will avenge the blood of his servants, and will avenge him of his adversaries, and will be merciful unto the land of his people."
And the heathen shall walk in thy light, and the kings in the brightness that is risen over thee.
Then shall the Gentiles see thy righteousness, and all kings thy glory. Thou shalt be named with a new name, which the mouth of the LORD shall show.
And the LORD answered and said unto his people, "Behold, I sent you corn, new wine and oil, that ye shall be satisfied therewith. Neither will I deliver you any more unto the heathen.
Then said the Jews between themselves, "Whither will he go, that we shall not find him? Will he go among the gentiles, which are scattered all abroad, and teach the gentiles?
If we let him escape thus, all men will believe on him. And the Romans shall come and take away our country and the people."
And the Apostles and the brethren that were throughout Jewry heard say that the Heathen had also received the word of God.
When they heard this, they held their peace and glorified God, saying, "Then hath God also to the Gentiles granted repentance unto life."
Be it known therefore unto you, that this salvation of God is sent to the gentiles, and they shall hear it."
tribulation and anguish, upon the soul of every man that doth evil. Of the Jew first: And also of the gentile. To every man that doth good shall come praise, honour and peace, to the Jew first, and also to the gentile.
What say we then? Are we better than they? No, in no wise. For we have already proved how that both Jews and gentiles are all under sin,
Now is there no Jew, neither gentile, there is neither bond nor free, there is neither man nor woman: but ye are all one thing in Christ Jesus.
For he is our peace, which hath made of both one, and hath broken down the wall in the midst, that was a stop between us,
Smith
Gen'tiles
(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.
Watsons
GENTILES, 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.