YESHUA dan Hari Raya SUKOT

Shalom,

Apa yg Yeshua tulis ditanah ?

Yohanes 8:6 - Terjemahan Baru (TB-LAI)
Mereka mengatakan hal itu untuk mencobai Dia, supaya mereka memperoleh sesuatu untuk menyalahkan-Nya. Tetapi Yesus membungkuk lalu menulis dengan jari-Nya di tanah.

Apakah yang MESIAS tulis saat itu? Tidak ada seorangpun yang mengetahui apa yang YESHUA tulis pada saat itu.

Tetapi...

Ada beberapa PETUNJUK yang dapat kita pelajari, dan memungkinkan kita untuk mengetahui apa yang YESHUA tulis pada saat itu ketika IA diperhadapkan kepada perempuan yang dituduh berzinah.

Beberapa PETUNJUK itu adalah:

1.)
Kejadian tersebut terjadi pada HARI RAYA "SUKKOT" (HARI RAYA "PONDOK DAUN").

Yohanes 7:2 - Terjemahan Baru (TB-LAI)
Ketika itu sudah dekat hari raya orang Yahudi, yaitu hari raya PONDOK DAUN.

Yohanes 7:10 - Terjemahan Baru (TB-LAI)
Tetapi sesudah saudara-saudara Yesus berangkat ke pesta itu, IA-pun PERGI JUGA KE SITU, tidak terang-terangan tetapi diam-diam.

2.)
Pada HARI RAYA "SUKKOT", YESHUA masuk ke "BEIT HA'MIKDASH" (BAIT SUCI), dan mengajar di situ, memberikan "MIDRASH".

Yohanes 7:14 - Terjemahan Baru (TB-LAI)
Waktu pesta itu sedang berlangsung, Yesus masuk ke Bait Elohim lalu mengajar di situ.

3.)
Dari "MIDRASH" yang diberikan oleh YESHUA pada HARI RAYA "SUKKOT", ada beberapa orang yang menjadi percaya, dan ada beberapa orang dari SANHEDRIN yang menjadi iri hati.

Yohanes 7:31 - Terjemahan Baru (TB-LAI)
Tetapi di antara orang banyak itu ada BANYAK YANG PERCAYA kepada-Nya dan mereka berkata: "Apabila Kristus datang, mungkinkah Ia akan mengadakan lebih banyak mujizat dari pada yang telah diadakan oleh Dia ini?"

Yohanes 7:32 - Terjemahan Baru (TB-LAI)
Orang-orang Farisi mendengar orang banyak membisikkan hal-hal itu mengenai Dia, dan karena itu imam-imam kepala dan orang-orang Farisi menyuruh penjaga-penjaga Bait Elohim untuk menangkap-Nya.

4.)
Pada puncak HARI RAYA "SUKKOT", yaitu HARI KE-7 dari HARI RAYA "SUKKOT", dikenal dengan nama "HOSHANA RABBAH" pada saat IMAM BESAR BAIT SUCI membawa AIR dari kolam SHILOACH (SILOAM) ke dalam altar BAIT SUCI, YESHUA menjelaskan bahwa ritual itu adalah mengenai DIRI-NYA.

Yohanes 7:37 - Terjemahan Baru (TB-LAI)
Dan pada hari terakhir, yaitu pada puncak perayaan itu, Yesus berdiri dan berseru: "Barangsiapa haus, baiklah ia datang kepada-Ku dan minum!

Yohanes 7:38 - Terjemahan Baru (TB-LAI) 
Barangsiapa percaya kepada-Ku, seperti yang dikatakan oleh Kitab Suci: Dari dalam hatinya akan mengalir aliran-aliran air hidup."

Yohanes 7:39 - Terjemahan Baru (TB-LAI)
Yang dimaksudkan-Nya ialah Roh yang akan diterima oleh mereka yang percaya kepada-Nya; sebab Roh itu belum datang, karena Yesus belum dimuliakan.

Yohanes 7:40 - Terjemahan Baru (TB-LAI) 
orang di antara orang banyak, yang mendengarkan perkataan-perkataan itu, berkata: "Dia ini benar-benar nabi yang akan datang."

Yohanes 7:41 - Terjemahan Baru (TB-LAI) 
lain berkata: "Ia ini Mesias." Tetapi yang lain lagi berkata: "Bukan, Mesias tidak datang dari Galilea!

Yohanes 7:42 - Terjemahan Baru (TB-LAI)
Karena Kitab Suci mengatakan, bahwa Mesias berasal dari keturunan Daud dan dari kampung Betlehem, tempat Daud dahulu tinggal."

Yohanes 7:43 - Terjemahan Baru (TB-LAI)
Maka timbullah pertentangan di antara orang banyak karena Dia.

Yohanes 7:44 - Terjemahan Baru (TB-LAI)
Beberapa orang di antara mereka mau menangkap Dia, tetapi tidak ada seorangpun yang berani menyentuh-Nya.

5.)
Melihat hal itu, para imam kepala dan orang-orang Farisi menjadi marah dan iri hati.

Yohanes 7:45 - Terjemahan Baru (TB-LAI)
Maka penjaga-penjaga itu pergi kepada imam-imam kepala dan orang-orang Farisi, yang berkata kepada mereka: "Mengapa kamu tidak membawa-Nya?"

Yohanes 7:46 - Terjemahan Baru (TB-LAI)
Jawab penjaga-penjaga itu: "Belum pernah seorang manusia berkata seperti orang itu!"

Yohanes 7:47 - Terjemahan Baru (TB-LAI)
Jawab orang-orang Farisi itu kepada mereka: "Adakah kamu juga disesatkan?

Dari poin no.1 - no.5 kita melihat bahwa yang membenci YESHUA adalah bukan keseluruhan orang-orang Yahudi, tetapi hanya orang-orang Yahudi di dalam SANHEDRIN, yaitu para imam kepala dan orang-orang Farisi.

Kemudian kita lihat poin selanjutnya.

6.)
"HOSHANA RABBAH" adalah HARI KE-7 dari "SUKKOT". Setelah "HOSHANA RABBAH", maka perayaan selanjutnya adalah "SHEMINI ATZERET", yaitu HARI KE-8 dari "SUKKOT", seperti yang diperintahkan di dalam Bilangan 29:35.

Bilangan 29:35 - Terjemahan Baru (TB-LAI)
Pada hari yang kedelapan haruslah kamu mengadakan perkumpulan raya, maka tidak boleh kamu melakukan sesuatu pekerjaan berat.

Pada saat "SHEMINI ATZERET", YESHUA tetap memberikan pengajaran-Nya, memberikan MIDRASH.

Yohanes 8:1 - Terjemahan Baru (TB-LAI)
tetapi Yesus pergi ke bukit Zaitun.

Yohanes 8:2 - Terjemahan Baru (TB-LAI)
Pagi-pagi benar Ia berada lagi di Bait Elohim, dan seluruh rakyat datang kepada-Nya. Ia duduk dan mengajar mereka.

Yohanes 8:3 - Terjemahan Baru (TB-LAI)
Maka ahli-ahli Taurat dan orang-orang Farisi membawa kepada-Nya seorang

Israel and Ya'akov

- Israel: The name conferred on Jacob after the great prayer-struggle at Peniel (Gen 32:28), because "as a prince he had power with God and prevailed." (See JACOB.) This is the common name given to Jacob's descendants. The whole people of the twelve tribes are called "Israelites," the "children of Israel" (Jos 3:17; Jos 7:25; Jdg 8:27; Jer 3:21), and the "house of Israel" (Exo 16:31; Exo 40:38). This name Israel is sometimes used emphatically for the true Israel (Psa 73:1; Isa 45:17; Isa 49:3; Joh 1:47; Rom 9:6; Rom 11:26). After the death of Saul the ten tribes arrogated to themselves this name, as if they were the whole nation (Sa2 2:9, Sa2 2:10, Sa2 2:17, Sa2 2:28; Sa2 3:10, Sa2 3:17; Sa2 19:40), and the kings of the ten tribes were called "kings of Israel," while the kings of the two tribes were called "kings of Judah." After the Exile the name Israel was assumed as designating the entire nation. - Israel, Kingdom of: (975-722 B.C.). Soon after the death of Solomon, Ahijah's prophecy (Kg1 11:31) was fulfilled, and the kingdom was rent in twain. See map, Kingdoms of Israel and Judah Rehoboam, the son and successor of Solomon, was scarcely seated on his throne when the old jealousies between Judah and the other tribes broke out anew, and Jeroboam was sent for from Egypt by the malcontents (Kg1 12:2, Kg1 12:3). Rehoboam insolently refused to lighten the burdensome taxation and services which his father had imposed on his subjects (Kg1 12:4), and the rebellion became complete. Ephraim and all Israel raised the old cry, "Every man to his tents, O Israel" (Sa2 20:1). Rehoboam fled to Jerusalem (1 Kings 12:1-18; 2 Chr. 10), and Jeroboam was proclaimed king over all Israel at Shechem, Judah and Benjamin remaining faithful to Solomon's son. War, with varying success, was carried on between the two kingdoms for about sixty years, till Jehoshaphat entered into an alliance with the house of Ahab. See table of Kingdoms: Kingdoms of Israel and Judah Dura-tion of Kings of Israel Commence-ment of Reign Kings of Judah Dura-tion of Reign Margin of A.V. Ussher Reign 22 Jeroboam (Kg1 12:20, Kg1 12:25; 13:1-34; 14:1-20) 975 976 Rehoboam (Kg1 12:21; Kg1 14:21; 2 Chr. 10:17-12:1 17 958 959 Abijah (Kg1 15:1; 2 Chr. 13) 3 955 956 Asa (1 Ki. 15:9-24; 2 Chr. 14:1-16:14) 41 2 Nadab (Kg1 15:25, Kg1 15:31) 954 955 24 Baasha (Kg1 15:28; Kg1 16:1) 953 954 2 Elah (Kg1 16:8) 930 930 0 Zimri (Kg1 16:11, Kg1 16:12, Kg1 16:15) 929 930 12 Omri (Kg1 16:21) 929 930 22 Ahab (Kg1 16:29 to Kg1 22:40) 918 919 914 915 Jehoshaphat (Kg1 22:41; 2 Chr. 17:1-21:1) 25 2 Ahaziah (Kg1 22:51; 2 Ki. 1) 898 896 12 Jehoram (2 Ki. 3:1-9:26) 896 895 892 891 Jehoram (Kg2 8:16; 2 Chr. 21) 8 885 884 Ahaziah (Kg2 8:25; Kg2 9:16; Ch2 22:1) 1 28 Jehu (2 Ki. 9:1-37; 10:1-36) 884 883 Athaliah (Kg2 11:1; Ch2 22:10) 6 878 877 Jehoash (2 Ki. 11:4-12:1; 2 Chr. 23-24) 40 17 Jehoahaz (Kg2 13:1) 856 855 16 Jehoash (2 Ki. 13:10-25; Kg2 14:8) 841 839 839 837 Amaziah (2 Ki. 14:1-20; 2 Chr. 25) 29 41 Jeroboam II. (Kg2 14:23) 825 823 810 808 Uzziah or Azariah (Kg2 14:21, Kg2 14:22; Kg2 15:1; 2 Chr 26) 52 11 Interregnum 0 Zachariah (Kg2 15:8) 773 771 0 Shallum (Kg2 15:13) 772 770 10 Menahem (Kg2 15:16) 772 770 2 Pekahiah (Kg2 15:23) 761 759 20 Pekah (Kg2 15:27; Kg2 16:5) 759 757 758 756 Jotham (Kg2 15:32; Ch2 27:1) 16 742 741 Ahaz (2 Ki. 16; 2 Chr. 28) 16 9 Second Interregnum 9 Hoshea (2 Kings 17:1-23) 730 730 726 726 Hezekiah (2 Ki. 18:1-20:21; 2 Chr. 29:1-32:33) 29 Samaria taken (2 Ki. 17-18 721 721 698 697 Manasseh (2 Ki. 21:1-18; 2 Chr. 33:1-20) 55 643 642 Amon (Kg2 21:19; Ch2 33:21) 2 641 640 Josiah (2 Ki. 22:1-20; 23:1-30; 2 Chr. 34-35) 31 610 609 Jehoahaz (Kg2 23:31; Ch2 36:1) 0 610 609 Jehoiachim (Kg2 23:34; Kg2 24:1; Ch2 36:5) 11 606 606 Captivity of two tribes (2 ki. 24) 599 599 Jehoiachin or Coniah (Kg2 24:8; Ch2 36:9 0 599 599 Zedekiah (Kg2 24:17; Kg2 25:1; Ch2 36:11) 11 588 588 Jerusalem destroyed (2 Ki. 25) Extent of the kingdom. In the time of Solomon the area of Palestine excluding the Phoenician territories on the shore of the Mediterranean did not much exceed 13000 square miles. The kingdom of Israel comprehended about 9375 square miles. Shechem was the first capital of this kingdom (Kg1 12:25) afterwards Tirza (Kg1 14:17). Samaria was subsequently chosen as the capital (Kg1 16:24) and continued to be so till the destruction of the kingdom by the Assyrians (Kg2 17:5). During the siege of Samaria (which lasted for three years) by the Assyrians Shalmaneser died and was succeeded by Sargon who himself thus records the capture of that city: "Samaria I looked at I captured; 27280 men who dwelt in it I carried away" (Kg2 17:6) into Assyria. Thus after a duration of two hundred and fifty-three years the kingdom of the ten tribes came to an end. They were scattered throughout the East. (See CAPTIVITY.) "Judah held its ground against Assyria for yet one hundred and twenty-three years and became the rallying-point of the dispersed of every tribe and eventually gave its name to the whole race. Those of the people who in the last struggle escaped into the territories of Judah or other neighbouring countries naturally looked to Judah as the head and home of their race. And when Judah itself was carried off to Babylon many of the exiled Israelites joined them from Assyria and swelled that immense population which made Babylonia a second Palestine." After the deportation of the ten tribes the deserted land was colonized by various eastern tribes whom the king of Assyria sent thither (Ezr 4:2 Ezr 4:10; Kg2 17:24). (See KINGS.) In contrast with the kingdom of Judah is that of Israel. (1.) "There was no fixed capital and no religious centre. (2.) The army was often insubordinate. (3.) The succession was constantly interrupted so that out of nineteen kings there were no less than nine dynasties each ushered in by a revolution. (4.) The authorized priests left the kingdom in a body and the priesthood established by Jeroboam had no divine sanction and no promise; it was corrupt at its very source." (Maclean's O. T. Hist.) - Issachar: Hired (Gen 30:18). "God hath given me," said Leah, "my hire (Heb. sekhari )... and she called his name Issachar." He was Jacob's ninth son, and was born in Padan-aram (compare Gen 28:2). He had four sons at the going down into Egypt (Gen 46:13; Num 26:23, Num 26:25). Issachar, Tribe of, during the journey through the wilderness, along with Judah and Zebulun (Num 2:5), marched on the east of the tabernacle. This tribe contained 54,400 fighting men when the census was taken at Sinai. After the entrance into the Promised Land, this tribe was one of the six which stood on Gerizim during the ceremony of the blessing and cursing (Deu 27:12). The allotment of Issachar is described in Jos 19:17. It included the plain of Esdraelon (= Jezreel), which was and still is the richest portion of Palestine (Deu 33:18, Deu 33:19; Ch1 12:40). The prophetic blessing pronounced by Jacob on Issachar corresponds with that of Moses (Gen 49:14, Gen 49:15; compare Deu 33:18, Deu 33:19). - Italian band: The name of the Roman cohort to which Cornelius belonged (Act 10:1), so called probably because it consisted of men recruited in Italy. - Italy: Act 18:2; Act 27:1, Act 27:6; Heb 13:24), like most geographical names, was differently used at different periods of history. As the power of Rome advanced, nations were successively conquered and added to it till it came to designate the whole country to the south of the Alps. There was constant intercourse between Palestine and Italy in the time of the Romans. - Ithamar: Palm isle, the fourth and youngest son of Aaron (Ch1 6:3). He was consecrated to the priesthood along with his brothers (Exo 6:23); and after the death of Nadab and Abihu, he and Eleazar alone discharged the functions of that office (Lev 10:6, Lev 10:12; Num 3:4). He and his family occupied the position of common priest till the high priesthood passed into his family in the person of Eli (Kg1 2:27), the reasons for which are not recorded. (See ZADOK.) - Ithrite: Two of David's warriors so designated (Sa2 23:38; Ch1 11:40). - Ittai: Near; timely; or, with the Lord. (1.) A Benjamite, one of David's thirty heroes (Sa2 23:29). (2.) A native of Gath, a Philistine, who had apparently the command of the six hundred heroes who formed David's band during his wanderings (Sa2 15:19; compare Sa1 23:13; Sa1 27:2; Sa1 30:9, Sa1 30:10). He is afterwards with David at Mahanaim, holding in the army equal rank with Joab and Abishai (Sa2 18:2, Sa2 18:5, Sa2 18:12). He then passes from view. - Ituraea: A district in the north-east of Palestine, forming, along with the adjacent territory of Trachonitis, the tetrarchy of Philip (Luk 3:1). The present Jedur comprehends the chief part of Ituraea. It is bounded on the east by Trachonitis, on the south by Gaulanitis, on the west by Hermon, and on the north by the plain of Damascus. - Ivah: Overturning, a city of the Assyrians, whence colonists were brought to Samaria (Kg2 18:34; Kg2 19:13). It lay on the Euphrates, between Sepharvaim and Henah, and is supposed by some to have been the Ahava of Ezra (Ezr 8:15).        

Graft in Romans 11

Graft
Graft - (Easton's Bible Dictionary)

The process of inoculating fruit-trees (Rom. 11:17-24). It is peculiarly appropriate to olive-trees. The union thus of branches to a stem is used to illustrate the union of true believers to the true Church.

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graft ( ἐγκεντρίζω , egkentrı́zō ; the Revised Version (British and American) "graft"; the King James Version, "graff"): The word occurs 6 times in Romans 11 . Paul assumed that those living about Rome were familiar with the process of grafting olive trees, for olive culture had been adopted by the Greeks and Romans in Paul's time. The wild olive trees (Arabic colloquial, zeitûn berri ) are cut back, slits made on the freshly sawed branch ends, and two or three grafts from a cultivated olive (Arabic colloquial, zeitûn jouwi ) are inserted in such a way that the bark of the scion and of the branch coincide. The exposed ends are smeared with mud made from clay, and then bound with cloth or date straw, which is held by thongs made from the bark of young mulberry branches. The fruit thus obtained is good. Wild olives cannot be made cultivated olives by engrafting, as Paul implies ( Romans 11:24 ), but a wild olive branch thus grafted would thrive. So Gentiles would flourish spiritually when grafted into the fullness of God's mercy, first revealed to the world through Israel.

Cankokan Luar Negeri

Keluaran 15:17
Engkau membawa mereka dan Kaucangkokkan mereka di atas gunung milik-Mu sendiri; di tempat yang telah Kaubuat kediaman-Mu, ya TUHAN; di tempat kudus, yang didirikan tangan-Mu, ya TUHAN.

Yesaya 17:10
Sebab engkau telah melupakan Allah yang menyelamatkan engkau, dan tidak mengingat gunung batu kekuatanmu. Sebab itu sekalipun engkau membuat taman yang permai dan menanaminya dengan cangkokan luar negeri,

Yesaya 17:11
sekalipun pada hari menanamnya engkau membuatnya tumbuh subur, dan pada pagi mencangkokkannya engkau membuatnya berbunga, namun panen akan segera lenyap pada hari kesakitan dan hari penderitaan yang sangat payah.

Yesaya 40:24
Baru saja mereka ditanam, baru saja mereka ditaburkan, baru saja cangkok mereka berakar di dalam tanah, sudah juga Ia meniup kepada mereka, sehingga mereka kering dan diterbangkan oleh badai seperti jerami.

Yesaya 60:21
Pendudukmu semuanya orang-orang benar, mereka memiliki negeri untuk selama-lamanya; mereka sebagai cangkokan yang Kutanam sendiri untuk memperlihatkan keagungan-Ku.

Roma 11:17
Karena itu apabila beberapa cabang telah dipatahkan dan kamu sebagai tunas liar telah dicangkokkan di antaranya dan turut mendapat bagian dalam akar pohon zaitun yang penuh getah,

Roma 11:19
Mungkin kamu akan berkata: ada cabang-cabang yang dipatahkan, supaya aku dicangkokkan di antaranya sebagai tunas.

Roma 11:23
Tetapi mereka pun akan dicangkokkan kembali, jika mereka tidak tetap dalam ketidakpercayaan mereka, sebab Allah berkuasa untuk mencangkokkan mereka kembali.

Roma 11:24
Sebab jika kamu telah dipotong sebagai cabang dari pohon zaitun liar, dan bertentangan dengan keadaanmu itu kamu telah dicangkokkan pada pohon zaitun sejati, terlebih lagi mereka ini, yang menurut asal mereka akan dicangkokkan pada pohon zaitun mereka sendiri.

Cangkok dan Pencangkokan

Yesaya 17:10
Karena engkau telah melupakan Elohim keselamatanmu dan engkau tidak mengingat batu cadas perlindunganmu, karena itu engkau akan menanam tanam-tanaman kesukaan dan engkau akan mencangkokkan kepadanyasuatu tunas asing.

Yesaya 17:11
Pada hari penanamanmu, engkau ingin membuatnya tumbuh, dan pada pagi pencangkokanmu, engkau ingin membuatnya bertunas, namun panenan hanya berupa timbunan pada hari yang menyakitkan dan rasa sakit yang tak terobati.

Roma 11:17
Namun, jika beberapa cabang telah dipatahkan dan kamu yang menjadi pohon zaitun liar dicangkokkan di antara mereka dan kamu menjadi teman sekutu bagi akar dan bagi getah pohon zaitun itu,

Roma 11:19
Lalu, engkau akan berkata, “Cabang-cabang itu dipatahkan supaya aku dapat dicangkokkan.”

Roma 11:23
Dan jika mereka tidak tetap tinggal dalam ketidakpercayaan, mereka pun akan dicangkokkan. Sebab Elohim itu mampu untuk mencangkokkan mereka kembali.

Roma 11:24
Sebab jika engkau dipotong dari pohon zaitun liar yang alami dan yang berbeda secara alamiah itu dicangkokkan ke dalam pohon zaitun yang telah ditanam, apalagi bila mereka sendiri yang secara alami itu dicangkokkan pada pohon zaitun itu sendiri.

Stranger and Sojourner

Stranger and Sojourner (in the Old Testament)
strānj´ẽr :

I. THE GER

1. Legal provisions

(1) Principles

(2) Rules

2. Relation to Sacrifice and Ritual

3. Historical Circumstances

II. THE TOSHABH

III. THE NOKHRI OR BEN NEKHAR

1. Marriage

2. Exclusion of Some Races from the Assembly

IV. THE ZAR

Four different Hebrew words must be considered separately: (1) גּר , gēr , the American Standard Revised Version "sojourner" or "stranger"; (2) תּושׁב , tōshābh , the American Standard Revised Version "sojourner"; (3) נכרי , nokhrı̄ , נכר בּן , ben nēkhār , the American Standard Revised Version "foreigner"; (4) זר , zār , the American Standard Revised Version "stranger."

I. The Ger.

This word with its kindred verb is applied with slightly varying meanings to anyone who resides in a country or a town of which he is not a full native land-owning citizen; e.g., the word is used of the patriarchs in Palestine, the Israelites in Egypt, the Levites dwelling among the Israelites (Deuteronomy 18:6; Judges 17:7 , etc.), the Ephraimite in Gibeah (Judges 19:16 ). It is also particularly used of free aliens residing among the Israelites, and it is with the position of such that this article deals. This position is absolutely unparalleled in early legal systems (A. H. Post, Grundriss der ethnologischen Jurisprudenz , I, 448, note 3), which are usually far from favorable to strangers.

1. Legal Provisions:

(1) Principles.

The dominant principles of the legislation are most succinctly given in two passages: He "loveth the gēr in giving him food and raiment" ( Deuteronomy 10:18 ); "And if a gēr sojourn with thee (variant "you") in your land, ye shall not do him wrong. The gēr that sojourneth with you shall be unto you as the home-born among you, and thou shalt love him as thyself; for ye were gērı̄m in the land of Egypt" (Leviticus 19:33 f). This treatment of the stranger is based partly on historic recollection, partly on the duty of the Israelite to his God. Because the gēr would be at a natural disadvantage through his alienage, he becomes one of the favorites of a legislation that gives special protection to the weak and helpless.

(2) Rules.

In nationality the freeman followed his father, so that the son of a gēr and an Israelitess was himself a gēr ( Leviticus 24:10-22 ). Special care was to be taken to do him no judicial wrong (Deuteronomy 1:16; Deuteronomy 24:17; Deuteronomy 27:19 ). In what may roughly be called criminal law it was enacted that the same rules should apply to gērı̄m as to natives (Leviticus 18:26 , which is due to the conception that certain abominations defile a land; Leviticus 20:2 , where the motive is also religious; Leviticus 24:10-22; see SBL , 84 ff; Numbers 35:15 ). A free Israelite who became his slave was subject to redemption by a relative at any time on payment of the fair price (Leviticus 25:47 ff). This passage and Deuteronomy 28:43 contemplate the possibility of a stranger's becoming wealthy, but by far the greater number of the legal provisions regard him as probably poor. Thus provision is made for him to participate in tithes ( Deuteronomy 14:29; Deuteronomy 26:12 ), gleanings of various sorts and forgotten sheaves (Leviticus 19:10; Leviticus 23:22; Deuteronomy 24:19 , Deuteronomy 24:20 , Deuteronomy 24:21 ), and poor hired servants were not to be oppressed (Deuteronomy 24:14 ).

2. Relation to Sacrifice and Ritual:

Nearly all the main holy days apply to the gēr . He was to rest on the Sabbath ( Exodus 20:10; Exodus 23:12 , etc.), to rejoice on Weeks and Tabernacles (Dt 16), to observe the Day of Atonement (Leviticus 16:29 ), to have no leaven on the Festival of Unleavened Bread (Exodus 12:19 ). But he could not keep the Passover unless he underwent circumcision (Exodus 12:48 ). He could not eat blood at any rate during the wilderness period (Leviticus 17:10-12 ), and for that period, but not thereafter, he was probihited from eating that which died of itself (Leviticus 17:15; Deuteronomy 14:21 ) under pain of being unclean until the even. He could offer sacrifices (Leviticus 17:8 f; Leviticus 22:18; Numbers 15:14 f), and was subject to the same rules as a native for unwitting sins ( Numbers 15:22-31 ), and for purification for uncleanness by reason of contact with a dead body (Numbers 19:10-13 ).

3. Historical Circumstances:

The historical circumstances were such as to render the position of the resident alien important from the first. A "mixed multitude" went up with the Israelites from Egypt, and after the conquest we find Israelites and the races of Palestine living side by side throughout the country. We repeatedly read of resident aliens in the historical books, e.g. Uriah the Hittite. According to 2 Chronicles 2:17 f (Hebrew 16 f) there was a very large number of such in the days of Solomon, but the figure may be excessive. These seem to have been the remnant of the conquered tribes ( 1 Kings 9:20 f). Ezekiel in his vision assigned to gērı̄m landed inheritance among the Israelites (Ezekiel 47:22 f). Hospitality to the gēr was of course a religious duty and the host would go to any lengths to protect his guest (Gen 19; Judges 19:24 ).

II. The Toshabh.

Of the tōshābh we know very little. It is possible that the word is practically synonymous with gēr , but perhaps it is used of less permanent sojourning. Thus in Leviticus 22:10 it appears to cover anybody residing with a priest. A tōshābh could not eat the Passover or the "holy" things of a priest (Exodus 12:45; Leviticus 22:10 ). His children could be purchased as perpetual slaves, and the law of the Jubilee did not apply to them as to Israelites (Leviticus 25:45 ). He is expressly mentioned in the law of homicide (Numbers 35:15 ), but otherwise we have no information as to his legal position. Probably it was similar to that of the gēr .

III. The Nokhri Ben Nekhar.

The nokhrı̄ or ben nēkhār was a foreigner. The word is far wider than those considered above. It covers everything of alien or foreign character regardless of the place of residence. By circumcision a foreign slave could enter into the covenant with Abraham. Foreigners were of course excluded from the Passover ( Exodus 12:43 ), but could offer sacrifices to Israel's God at the religious capital (Leviticus 22:25 ). The Israelite could exact interest of them (Deuteronomy 23:20 ) and the payment of debts in cases where an Israelite debtor was protected by the release of Deuteronomy 15:3 . Moses forbade the appointment of a foreigner as a ruler (Deuteronomy 17:15 , in a law which according to Massoretic Text relates to a "king," but in the preferable text of Septuagint to a ruler generally). Later the worship of God by foreigners from a distance was contemplated and encouraged (1 Kings 8:41-43; Isaiah 2:2 f; Isaiah 56:3 , Isaiah 56:6 f; etc.), while the case of Naaman shows that a foreigner might worship Him abroad ( 2 Kings 5:17 ). A resident foreigner was of course a gēr . The distinction between these three words is perhaps best seen in Exodus 12:43 , Exodus 12:45 , Exodus 12:48 f. in the first of these verses we have ben nēkhār , used to cover "alien" generally; in the last the gēr is contemplated as likely to undergo a complete naturalization; while in Exodus 12:45 the tōshābh is regarded as certain to be outside the religious society.

1. Marriage:

In the earlier period marriages with foreigners are common, though disliked (e.g. Genesis 24:3; Genesis 27:46 ff; Numbers 12:1; Judges 14:3 , etc.). The Law provides for some unions of this kind (Deuteronomy 21:10 ff; compare Numbers 31:18 ), but later Judaism became more stringent. Moses required the high priest to marry a virgin of his own people (Leviticus 21:14 ); Ezekiel limited all descendants of Zadok to wives of the house of Israel (Ezekiel 44:22 ); Ezra and Nehemiah carried on a vigorous polemic against the intermarriage of any Jew with foreign women (Ezr 10; Nehemiah 13:23-31 ).

2. Exclusion of Some Races from Assembly:

Deuteronomy further takes up a hostile attitude to Ammonites and Moabites, excluding them from the assembly of the Lord even to the tenth generation, while the children of the third generation of Edomites and Egyptians could enter it (Deuteronomy 23:3-8 (Hebrew 4-9)). From 1 Kings 9:20 , 1 Kings 9:21 , 1 Kings 9:24; 1 Chronicles 22:2 we learn of the existence of foreign quarters in Israel.

IV. The Zar.

The remaining word zār means "stranger" and takes its coloring from the context. It may mean "stranger in blood," e.g. non-Aaronite ( Numbers 16:40 (Hebrew 17:5)), or non-Levite (e.g. Numbers 1:51 ), or a non-member of some other defined family (Deuteronomy 25:5 ). In opposition to priest it means "lay" (Leviticus 22:10-13 ), and when the contrast is with holy, it denotes "profane" (Exodus 30:9 ). See FOREIGNER; GENTILE; PROSELYTE; CHERETHITES; PELETHITES; MARRIAGE; COMMERCE .

Stanger

Stranger
Stranger - (Easton's Bible Dictionary)

This word generally denotes a person from a foreign land residing in Palestine. Such persons enjoyed many privileges in common with the Jews, but still were separate from them. The relation of the Jews to strangers was regulated by special laws (Deut. 23:3; 24:14-21; 25:5; 26:10-13). A special signification is also sometimes attached to this word. In Gen. 23:4 it denotes one resident in a foreign land; Ex. 23:9, one who is not a Jew; Num. 3:10, one who is not of the family of Aaron; Ps. 69:8, an alien or an unknown person. The Jews were allowed to purchase strangers as slaves (Lev. 25:44, 45), and to take usury from them (Deut. 23:20).

Stranger - (Webster's 1828 Dictionary)

STRANGER, n.

1. A foreigner; one who belongs to another country. Paris and London are visited by strangers from all the countries of Europe.

2. One of another town, city, state or province in the same country. The Commencements in American colleges are frequented by multitudes of strangers from the neighboring towns and states.

3. One unknown. The gentleman is a stranger to me.

4. One unacquainted.

My child is yet a stranger to the world.

I was no stranger to the original.

5. A guest; a visitor.

6. One not admitted to any communication or fellowship.

Melons on beds of ice are taught to bear, and strangers to the sun yet ripen here.

7. In law, one not privy or party to an act.

STRANGER, v.t To estrange; to alienate. [Not in use.]