from Ἑλλάς; a Hellen (Grecian) or inhabitant of Hellas; by extension a Greek-speaking person, especially a non-Jew:-- Gentile, Greek.
Transliteration:Héllēn
Pronunciation:hel'-lane
Detailed Word Study
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### Core Meaning & Semantic Range
The Greek word Ἕλλην (Héllēn, `{{G1672}}`) originates from Ἑλλάς (Hellás), the name for Greece. Its primary, literal meaning denotes an ethnic "Hellen" or "Grecian," an inhabitant of Hellas. However, its semantic range in the New Testament extends significantly beyond this narrow geographical or ethnic definition. Due to the widespread influence of Hellenistic culture and the Greek language (Koine Greek) throughout the Roman Empire, Ἕλλην came to signify a "Greek-speaking person" or, more broadly, anyone who embraced Greek culture, regardless of their ethnic origin. Crucially, within the theological context of the New Testament, Ἴουδαῖος (Ioudaios, `{{G2453}}`) and Ἕλλην often function as a binary pair, distinguishing between Jews and non-Jews. Thus, Ἕλλην frequently serves as a metonym for "Gentile," representing the entire non-Jewish world to whom the Gospel was preached. This extension highlights a cultural and religious distinction rather than merely an ethnic one.
### Biblical Occurrences & Contextual Analysis
The term Ἕλλην appears frequently in the New Testament, predominantly in the Pauline epistles and the Book of Acts, underscoring its significance in the early Christian mission.
In Acts, Ἕλλην is consistently used in conjunction with Ἰουδαῖος to describe the primary audiences for the apostolic preaching. For instance, in [[Acts 14:1]], Paul and Barnabas speak in Iconium "to such a degree that a great multitude both of Jews and of Greeks believed." Similarly, in [[Acts 18:4]] and [[Acts 19:10]], the apostle preaches to "Jews and Greeks," indicating the universal scope of the Gospel message. This usage emphasizes the breaking down of existing social and religious barriers through the proclamation of Christ.
Paul's epistles further elaborate on this distinction and its theological implications. In [[Romans 1:16]], Paul declares the Gospel to be "the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." This foundational statement establishes the impartiality of God's saving grace. The repeated phrase "Jew and Greek" in passages like [[Romans 2:9-10]], [[Romans 3:9]], and [[Romans 10:12]] consistently emphasizes that both groups are under sin and both are offered salvation through faith in Christ, without distinction.
In [[1 Corinthians 1:22-24]], Ἕλλην is contrasted with Ἰουδαῖος in terms of their respective responses to the Gospel: "Jews demand signs and Greeks seek wisdom, but we preach Christ crucified, a stumbling block to Jews and foolishness to Gentiles [Greeks], but to those who are called, both Jews and Greeks, Christ the power of God and the wisdom of God." Here, "Greek" represents the philosophical, worldly wisdom that finds the cross to be absurd, yet for those called, Christ transcends both the Jewish demand for signs and the Greek pursuit of human wisdom.
Perhaps the most profound contextual use of Ἕλλην is found in passages that declare the unity of believers in Christ. In [[Galatians 3:28]], Paul asserts, "There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus." A similar sentiment is echoed in [[Colossians 3:11]]: "Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all." These verses signify that in the new creation wrought by Christ, the former ethnic, social, and cultural distinctions that once divided humanity are transcended and rendered irrelevant for one's identity in Christ.
### Related Words & Concepts
The study of Ἕλλην is enriched by examining its relationship with other key terms and concepts:
* **Ἑλλάς (Hellás):** The geographical origin of the term, referring to Greece itself.
* **Ἑλληνιστής (Hellenistēs, `{{G1676}}`):** This term, often translated "Hellenist," refers specifically to Greek-speaking Jews, typically those who adopted some aspects of Greek culture. This is a crucial distinction from Ἕλλην (Gentile Greek), as it highlights an internal division within Judaism itself, particularly in the early church (e.g., [[Acts 6:1]]).
* **Ἑλληνιστί (Hellenisti, `{{G1677}}`):** An adverb meaning "in Greek," referring to the language.
* **Ἰουδαῖος (Ioudaios, `{{G2453}}`):** "Jew." This is the primary contrasting term to Ἕλλην in the New Testament, forming the "Jew and Greek" dichotomy that defines the scope of the early Christian mission and the unity of the church.
* **ἔθνος (ethnos, `{{G1484}}`):** "Nation" or "Gentile." While Ἕλλην often stands for "Gentile," ἔθνος is the broader term for non-Jewish peoples or nations. Ἕλλην can be seen as the most prominent or representative type of ἔθνος in the Hellenistic world that the apostles encountered.
* **Hellenization:** The historical process by which Greek culture, language, and thought spread throughout the ancient world, particularly after Alexander the Great. This context is vital for understanding why Ἕλλην came to signify more than just an ethnic Greek.
* **Universalism:** The concept that God's plan of salvation extends to all peoples, not just a select group. The inclusion of the Ἕλλην alongside the Ἰουδαῖος is a cornerstone of this theological truth.
### Theological Significance
The theological significance of Ἕλλην is profound and multifaceted, touching upon core doctrines of the New Testament:
1. **The Universal Scope of the Gospel:** The repeated pairing of "Jew and Greek" (e.g., [[Romans 1:16]], [[Romans 10:12]]) underscores that the Gospel of Jesus Christ is not limited to one ethnic group or cultural sphere but is intended for all humanity. This universal call to salvation is a foundational aspect of Christian theology, demonstrating God's impartial love and redemptive purpose for the entire world.
2. **God's Impartiality:** The inclusion of Ἕλλην in the divine plan of salvation highlights God's fairness and lack of favoritism. As [[Romans 2:11]] states, "there is no partiality with God." Both Jew and Greek are equally accountable before God's law and equally offered salvation through faith in Christ.
3. **The New Humanity in Christ:** Perhaps the most radical theological implication of Ἕλλην in the New Testament is its role in defining the new community formed by Christ. Passages like [[Galatians 3:28]] and [[Colossians 3:11]] declare that in Christ, the former dividing wall between Jew and Gentile (represented by Ἕλλην) has been broken down. This signifies the creation of a new, unified humanity, the Church, where ethnic and social distinctions no longer define one's identity or standing before God. This unity in Christ transcends all human categories, emphasizing the transformative power of the Gospel to reconcile diverse peoples into one body.
4. **The Nature of Wisdom:** In the Corinthian correspondence, the "Greek" often represents the pursuit of human wisdom and philosophical understanding, which stands in contrast to the "foolishness" of the cross in the eyes of the world ([[1 Corinthians 1:22-24]]). This contrast highlights the divine wisdom revealed in Christ, which transcends and confounds human intellectualism.
### Summary
The word Ἕλλην (Héllēn, `{{G1672}}`), while originally denoting an ethnic Greek, evolves in the New Testament to primarily signify a non-Jew, often synonymous with "Gentile," particularly in the context of the universal reach of the Gospel. Its frequent pairing with Ἰουδαῖος (Jew) highlights the two primary groups to whom the early Christian message was proclaimed. Theologically, Ἕλλην is crucial for understanding the impartial nature of God's salvation, which extends to all peoples. Most significantly, its usage underscores the profound truth that in Christ, the former ethnic and cultural divisions, particularly between Jew and Greek, are abolished, leading to the formation of a unified, new humanity in the Church. Thus, Ἕλλην not only describes a segment of the early Christian audience but also powerfully illustrates the inclusive and transformative power of the Gospel.
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