Gentiles

Gentile () is a word that usually means "someone who is not a Jew". Other groups that claim Israelite heritage, notably Mormons, sometimes use the term ''gentile'' to describe outsiders. More rarely, the term is generally used as a synonym for ''heathen'' or ''pagan''. In some translations of the Quran, ''gentile'' is used to translate an Arabic word that refers to non-Jews and/or people not versed in or not able to read scripture.

The English word ''gentile'' derives from the Latin word , meaning "of or belonging to the same people or nation" (). Archaic and specialist uses of the word ''gentile'' in English (particularly in linguistics) still carry this meaning of "relating to a people or nation."

The development of the word to principally mean "non-Jew" in English is entwined with the history of Bible translations from Hebrew and Greek into Latin and English. Its meaning has also been shaped by Rabbinical Jewish thought and Christian theology which, from the 1st century, have often set a binary distinction between "Jew" and "non-Jew."

Etymology

"Gentile" derives from Latin '' gentilis'', which itself derives from the Latin ''gens'', meaning clan or tribe. ''Gens'' derives from the Proto-Indo-European ''*ǵénh₁tis'', meaning birth or production. 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'.

In Saint Jerome's Latin version of the Bible, the ''Vulgate'', ''gentilis'' was used along with ''gentes'', to translate Greek and Hebrew words with similar meanings when the text referred to the non-Israelite peoples. The most important of such Hebrew words was (, plural, ), a term with the broad meaning of "people" or "nation" which was sometimes used to refer to Israelites, but with the plural form ''goyim'' tending to be used in the Bible to refer to non-Israelite nations. Other words translated in some contexts to mean "gentile/s" in the modern sense were the Biblical Hebrew word ''nokhri'' ( – often otherwise translated as 'stranger') and for the New Testament Greek word '' éthnē'' (). The first English translators followed this approach, using the word "gentile" to refer to the non-Israelite nations (and principally using the word "nation(s)" to translate ''goy/goyim'' in other contexts). See the "Christianity" section.

These developments in Bible translation practice were related to developments in Jewish Rabbinical and Christian thinking which – in the centuries after the Old and New Testament were written – created an increasingly clear binary opposition between "Jew" and "non-Jew".Online abstract published for The Hebrew word "goy" went through a change in meaning which parallels the journey of "gentilis/gentile" – both words moving from meaning "nation" to "non-Jew" today. The word "Goy" is now also used in English, principally by Jewish people as an exonym (a word used within a group to describe outsiders) – see goy.

Judaism

The Hebrew Bible

In 2006, the academic David Novak wrote, with limited exceptions, "The Bible can be seen as one long discussion of what differentiates Israel from all the other peoples of the world."

The Hebrew Bible does not have a word which directly corresponds to the modern concept of a ''gentile'' (see ''etymology'' above). Instead, the Bible views different groups of gentiles in different ways. Novak states that, "The biblical categories of Gentiles, beginning with those farthest removed from a relationship with Israel and moving up to those closest to a relationship with Israel, seem to be: (1) the Amalekites; (2) the seven Canaanite nations; (3) the nations of the world; (4) the Samaritans; (5) slaves; (6) resident aliens; (7) proselytes."

The Bible does not show much concern for non-Israelites except insofar as they interact with the people of Israel. Nonetheless, because the God of Israel is a universal God, there must be some relationship between gentiles and God. Accordingly, Novak observes, gentiles as well as Israelites are enjoined in the book of Psalms to, "Ascribe to the Lord (YHWH) glory and strength"

Tannaim

Tannaim were the rabbinic sages whose views are recorded in the Mishnah, from approximately 10–220 CE.

It was this rabbinic literature of the first centuries CE that developed the concept of the gentile as we understand it today - as "Any individual who is not a Jew, erasing all ethnic and social differences among different others."

However, the attitudes of the Rabbis to gentiles were not simple or uniform. Porton argues that the Mishnah-Tosefta discusses gentiles for two quite different reasons: firstly, practically, to guide the relations between Israelites and gentiles who were living alongside each other in Palestine. Secondly, at a theoretical level, gentiles are discussed because, in order to define the people of Israel and its symbols and institutions, it was necessary to define who lay outside that group.

Some Tannaim show a positive attitude towards the gentiles. Joshua ben Hananiah believed that there are righteous men amongst the gentiles who will enter the world to come. He believed that except for the descendants of the Amaleks, the rest of the gentiles will adopt monotheism and the righteous among them will escape Gehenna.

Other rabbinical writings show more hostility towards gentiles which needs to be understood in the context of frequent persecution of the Jews in this period. The most famous and extreme of the anti-gentile teachers is Simeon bar Yochai. He is often quoted by antisemites in his sayings: "The best among the Gentiles deserves to be killed", "The most pious woman is addicted to sorcery" and "The best of snakes ought to have its head crushed". Such extreme views can be explained if not justified by the sage's life experience: he witnessed his teacher being tortured to death, and became a fugitive after speaking out against Roman oppression.

Eliezer ben Hurcanus writes that the mind of every gentile is always intent upon idolatry. He believed that gentiles only perform animal sacrifice to make a name for themselves. He further believed that gentiles have no share in the world to come.

Eleazar of Modi'im wrote that Jews, when guilty of the same sin as gentiles, will not enter hell whereas the gentiles will. Eleazar ben Azariah believed that the rulings performed by a gentile court are not valid for Jews. Rabbi Akiva believed that Israel's monotheism is far superior to the ever-changing beliefs of the gentiles. Jose the Galilean criticizes Israel for inconsistency compared to the faithfulness of the gentiles to their ancestral beliefs. He believed the good deeds of the gentiles will be rewarded as well.

Later sages

Rav Ashi believed that a Jew who sells a gentile property adjacent to a Jewish property should be excommunicated. The violation of Jewish women by gentile men was so frequent that the rabbis declared that a woman raped by a gentile should not be divorced from her husband, as Torah says: "The Torah outlawed the issue of a gentile as that of a beast." A gentile midwife was not to be employed for fear of the poisoning of the baby. The gentiles should be dealt with caution in cases of using them as witness in a criminal or civil suit. The gentile does not honor his promises like that of a Jew. The laws of the Torah were not to be revealed to the gentiles, for the knowledge of these laws might give gentiles an advantage in dealing with Jews. Shimon ben Lakish wrote that "A gentile who observes Sabbath deserves death".

In modern times

Under rabbinic law, a modern-day gentile is only required to observe the Seven Laws of Noah, but Jews are required to observe Mosaic law. During periods of decreased animosity between Jews and gentiles, some of the rabbinic laws against fellowship and fraternization were relaxed; for example, Maimonides was the personal physician of Saladin. Even though most contemporary rabbinic schools are not as hostile to Gentiles as Medieval rabbinic schools were, some Orthodox rabbinic schools hold extremely conservative views. For example, scholars from the Zionist HaRav Kook yeshiva are schooled in the doctrine that Jews and gentiles have different kinds of souls. One of the yeshiva's scholars, David Bar-Hayim, published a paper in 1989 in which he explained the doctrine, entitled "Yisrael Nikraim Adam" (Jews Are Called 'Men'). In his conclusion, Bar-Hayim writes:

Bar-Chayim further quotes Abraham Isaac Kook (1865–1935), founder of the yeshiva and the first Ashkenazi chief rabbi of British Mandatory Palestine:

Similar anti-gentile remarks have been expressed by the late chief Sephardi Rabbi Ovadia Yosef, in which he stated in a sermon in 2010 that "The sole purpose of Gentiles is to serve Jews". He said that gentiles served a divine purpose: "Why are Gentiles needed? They will work, they will plow, they will reap. We will sit like an effendi and eat. That is why Gentiles were created. These remarks by Yosef were sharply criticized by many Jewish organizations such as the Anti-Defamation League (ADL) and American Jewish Committee.

Jewish philosopher and professor Menachem Kellner criticizes the assumption of some Orthodox Jews that there is an "ontological divide between Jews and Gentiles", which he believes is contrary to what the Torah teaches.

In Kabbalah

Some Kabbalistic writings suggest a distinction between the souls of the gentiles and the souls of the Jews. These writings describe three levels, elements, or qualities of soul:''Qabbalistic Magic: Talismans, Psalms, Amulets, and the Practice of High Ritual''. Salomo Baal-Shem, Inner Traditions / Bear & Co, 2013, Chapter 5.
* ''Nefesh'' (נפש): the lower part, or "animal part", of the soul. It is linked to instincts and bodily cravings. This part of the soul is provided at birth.
* ''Ruach'' (רוח): the middle soul, the "spirit". It contains the moral virtues and the ability to distinguish between good and evil.
* ''Neshamah'' (נשמה): the higher soul, or "super-soul". This separates man from all other life-forms. It is related to the intellect and allows man to enjoy and benefit from the afterlife. It allows one to have some awareness of the existence and presence of God.

Other descriptions of the soul add two more levels Chaya and Yechida.

There has been debate among the kabbalists on whether gentiles access the mystical knowledge (Daat). Isaac Luria, prominent kabbalist wrote :

Moses de León, presumed author of the main kabbalistic work, Sefer Ha-Zohar, agrees with this assumption :

The following passage in the Zohar reaffirms this idea :

The view that gentiles only possess bestial souls was more popularized by the main kabbalistic text of hasidic movement, the Tanya (or Likkutei Amarim). Rabbi Shneur Zalman of Liadi, the founder of the Chabad hasidic dynasty, claims that Jews like gentiles possess a vital animal soul,but the animal soul of the Jew comes from the fourth husk (Qliphoth nogah), while the animal soul of the gentiles comes from the three lower impure husks (Qliphoth Tumaot). Thus nothing gentiles do can elevate them to the level of holiness, their soul remains trapped in the unholy world of the impure Qliphoth.

However other Kabbalists like Abraham Abulafia believed that higher levels of soul are to some extent accessible to gentiles.

Christianity

The Greek ''ethnos'' where translated as "gentile" in the context of early Christianity implies non-Israelite. In the years after the ministry of Jesus, there were questions over the inclusion of non-Jews and the applicability of the Law of Moses, including circumcision. Over a few centuries, this led to a split between Jewish Christians, who followed Jesus but also Mosaic Law, and Pauline Christianity (also known as Gentile Christianity) which abandoned Mosaic Law and eventually became the official religion of the Roman Empire. Jewish Christian beliefs died out around the fifth century, after being rejected by both orthodox Judaism and orthodox Christianity.

With the ministry of Paul the Apostle the gospel began to be spread among the non-Jewish subjects of the Roman empire. A question existed among the disciples whether receiving the Holy Spirit through proselytization would be restricted to Israelites or whether it would include the gentiles as in :

Within a few centuries, some Christians used the word "gentiles" to mean non-Christians. The alternative ''pagani'' was felt to be less elegant.

Christian Bibles

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-Jewish 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."

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:

Altogether, the word is used 123 times in the King James Version of the Bible, and 168 times in the New Revised Standard Version.

The Church of Jesus Christ of Latter-day Saints

In the terminology of the Church of Jesus Christ of Latter-day Saints (LDS Church), the word "gentile" can be used to refer to people who are not members of the LDS Church, since members regard themselves as regathered Israelites. The LDS Church's website states this about the meaning of gentile in Scripture (including the Book of Mormon), "As used in the scriptures, gentiles has several meanings. Sometimes it designates people of non-Israelite lineage, sometimes people of non-Jewish lineage, and sometimes nations that are without the gospel, even though there may be some Israelite blood among the people. This latter usage is especially characteristic of the word as used in the Book of Mormon and Doctrine and Covenants."

Thus, in such usage, Jewish people may be gentiles because they are not members of the LDS Church.

Beyond this Scriptural usage, ''gentile'' was widely used by Mormons in day-to-day life in the nineteenth century, with such usage declining through the twentieth century. As with the binary jew/gentile distinction, the mormon/gentile distinction arose as Mormons were socially excluded and ostracised: according to John L. Needham of Utah State University: Needham goes on to say that today Mormons have "outgrown the term."

Islam

Some translations of the Quran, such as the famous Pickthall translation, employed the word "gentile" in some instances of the translation of the Arabic word الْأُمِّيِّينَ (''al-ʼummiyyīn''), the definite non-nominative masculine plural of أُمِّيّ (''ʼummiyy''), as in, for example, the following verse:

The word ''ummi'' occurs six times in the Quran. Pickthall only uses the word gentile once in the above passage and translates other occurrences as illiterate. However many other western scholars of the Quran came to similar conclusion that the word ''ummi'' is equal to the hebrew word Goyim. Edward Henry Palmer used the word gentile in his translation of the Quran several times including in the following verse: Palmer like Pickthall did not translate all instances of the word ''ummi'' as Gentiles, but his comment on chapter 3 verse 19 shows his opinion :Edward William Lane similarly believed that the word ''ummi'' is identical to the Hebrew Goyim as demonstrated in the following quote :John Medows Rodwell in his translation of the Quran comments similarly in a note on chapter 52 verse 157 that the word ''ummi'' is equivalent to the Greek '' ethnos'' and the Hebrew ''goyim'', and was applied by Jews to those who did not know scripture. Elwood Morris Wherry wrote that almost certainly Some Muslim scholars also agreed with this idea, french translation of the Quran by Muhammad Hamidullah has the phrase 'gentile prophet' in translation of Sura 7 verse 157-8. Muhammad Shahrur also believed that ''ummi'' prophet means gentile prophet in his book Al-Kitab wa-L-Quran (The Book and the Quran). Abul A'la Maududi similarly translated the following instance as gentile. Maududi clarifies in notes on this verse that the reason this verse has been sent is because Jews looked down on Arabs as gentiles and did not believe that a prophet can rise from their kind.Mawdudi, S. A. A. (2016). Towards Understanding the Qur'an: English Only Edition. United Kingdom: Kube Publishing Limited. P. 852
However vast majority of Islamic scholars and translations made by Muslims are of the idea that ''ummi'' means illiterate.

See also

* '' Am ha'aretz''
* Gaijin – a Japanese word similar in concept
* ''Ger toshav''
* Kafir
* ''Mawali''
* Noahidism
* '' Shabbos goy''
* Who is a Jew?

References

External links

{{Wiktionary

Jewish Encyclopedia: Gentile



Ethno-cultural designations
Judaism terminology
Exonyms