from the alternate of προσέρχομαι; an arriver from a foreign region, i.e. (specially), an acceder (convert) to Judaism ("proselyte"):--proselyte.
Transliteration:prosḗlytos
Pronunciation:pros-ay'-loo-tos
Detailed Word Study
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### Core Meaning & Semantic Range
The Greek term `{{G4339}}` (prosḗlytos) is derived from the alternate form of `{{G4334}}` (prosérchomai), meaning "to come to" or "to approach." Its base definition describes "an arriver from a foreign region," but it specifically evolved to denote an "acceder" or "convert" to Judaism. Thus, a prosḗlytos is a Gentile who has fully embraced the Jewish faith, undergoing the necessary rites such as circumcision (for males), ritual immersion (mikveh), and offering sacrifices in the Temple. This implies a complete assimilation into the Jewish community, distinct from mere "God-fearers" who revered the God of Israel but did not fully convert. In the Septuagint (LXX), prosḗlytos often translates the Hebrew `{{H1616}}` (ger), which signifies a "sojourner" or "alien" who has come to reside among the Israelites, particularly those who have joined their religious community (e.g., [[Exodus 12:48-49]], [[Isaiah 56:3-7]]). The semantic range therefore extends from a general "foreigner who has come" to the highly specialized meaning of a religious convert to Judaism.
### Biblical Occurrences & Contextual Analysis
The term `{{G4339}}` appears four times in the New Testament, primarily in the Gospels and Acts, offering varied contextual insights:
1. **[[Matthew 23:15]]**: Jesus condemns the scribes and Pharisees, stating, "Woe to you, scribes and Pharisees, hypocrites! For you travel across sea and land to make a single proselyte, and when he becomes one, you make him twice as much a child of hell as yourselves." Here, the term highlights the misguided zeal and corrupting influence of the religious leaders, indicating that even a sincere act of conversion could be perverted by their hypocrisy. This verse does not condemn proselytism itself but the *manner* and *outcome* of such efforts by the Pharisees.
2. **[[Acts 2:10]]**: During the Pentecost event, the diverse crowd gathered in Jerusalem includes "Phrygia and Pamphylia, Egypt and the parts of Libya Cyrene, and visitors from Rome, both Jews and proselytes." This listing places proselytes alongside native-born Jews, indicating their full integration into the Jewish community and their participation in significant religious festivals. It shows the widespread presence of such converts throughout the Roman world.
3. **[[Acts 6:5]]**: When the early church chose seven men to serve the Hellenist widows, one of them is identified as "Nicolas, a proselyte of Antioch." This is a significant detail, as it shows that a prosḗlytos – a Gentile convert to Judaism – was not only accepted into the nascent Christian community but was also deemed worthy of leadership and service. This demonstrates the early church's inclusive nature, drawing from diverse backgrounds, including those who had previously committed to the God of Israel through Judaism.
4. **[[Acts 13:43]]**: After Paul's sermon in the synagogue at Pisidian Antioch, "many of the Jews and devout proselytes followed Paul and Barnabas." The phrase "devout proselytes" (σεβομένους προσηλύτους - sebomenous prosēlytous) suggests a category of proselytes who were particularly earnest or pious in their adherence to Judaism, making them receptive to the Gospel message. This indicates that their prior commitment to the God of Israel prepared their hearts for the good news of Christ.
Across these contexts, prosḗlytos consistently refers to a Gentile who has fully converted to Judaism. The term thus sheds light on the religious landscape of the first century, where Judaism was a missionary faith, and on the early Christian community's composition, which included individuals from various religious journeys.
### Related Words & Concepts
The study of `{{G4339}}` (prosḗlytos) is enriched by examining its relationship to several key terms and concepts:
* **`{{G4334}}` (prosérchomai):** The root verb, meaning "to come to" or "to approach," highlights the active and intentional decision involved in becoming a proselyte. It signifies a deliberate movement towards a new faith and community.
* **`{{H1616}}` (ger):** This Hebrew term, frequently translated as prosḗlytos in the Septuagint, refers to a "sojourner," "alien," or "stranger" who resides among the Israelites. While ger can simply denote a resident alien, its usage often carries the connotation of one who has embraced the God of Israel and is integrated into the covenant community, albeit with some distinctions. The LXX's choice of prosḗlytos for ger underscores the religious dimension of this integration.
* **"God-fearers" (`{{G4576}}`):** This group (φοβούμενοι τὸν Θεόν - phoboumenoi ton Theon or σεβόμενοι τὸν Θεόν - sebomenoi ton Theon) were Gentiles who revered the God of Israel, attended synagogue, and observed some Jewish customs, but had not undergone full conversion (e.g., circumcision for males). Proselytes, by contrast, had completed the full conversion process, making them distinct from but often associated with God-fearers, as both groups were drawn to monotheism and Jewish ethics.
* **Conversion:** prosḗlytos represents a specific form of religious conversion—from paganism to Judaism. This concept of a radical turning (μετάνοια - metanoia) from one way of life or belief to another is central to both Jewish and Christian theology, though the New Covenant would redefine the requirements for Gentile inclusion.
* **Inclusion of Gentiles:** The existence of proselytes demonstrates an existing pathway for Gentiles to join God's covenant people before the advent of Christianity. This historical context is crucial for understanding the debates within the early church regarding Gentile inclusion in the New Covenant, where faith in Christ, not conversion to Judaism, became the new criterion.
### Theological Significance
The theological significance of `{{G4339}}` (prosḗlytos) is multifaceted:
1. **God's Universal Call:** The very existence of proselytes in the Old and New Testaments testifies to God's desire for all peoples to come to know Him. Even under the Old Covenant, there was a mechanism for Gentiles to join the covenant community, prefiguring the broader, non-ethnic inclusion of Gentiles into the Christian church (e.g., [[Romans 10:12]], [[Galatians 3:28]]).
2. **The Nature of True Conversion:** While Matthew's account warns against the dangers of hypocritical proselytism, the positive portrayals in Acts highlight genuine conversion. Becoming a prosḗlytos was a profound act of turning from idolatry to the worship of the one true God, involving significant life changes and commitment. This resonates with the New Testament's emphasis on true repentance and faith.
3. **Continuity and Discontinuity:** Proselytes represent a continuity in God's redemptive plan, showing that His people were never exclusively defined by ethnicity. Individuals like Nicolas (Acts 6:5) demonstrate that those who had embraced the God of Israel through Judaism were often among the first to embrace Christ. However, the New Covenant brought a discontinuity: Gentile believers no longer needed to become Jewish proselytes; they could enter God's family directly through faith in Jesus Christ, without the requirement of circumcision or full adherence to the Mosaic Law. Paul's theology in Romans and Galatians explicitly addresses this shift, emphasizing an inward, spiritual "circumcision of the heart" over outward ritual ([[Romans 2:28-29]]).
4. **Early Church Diversity and Mission:** The presence and acceptance of proselytes within the early Christian community underscore its inherent diversity. It also highlights the groundwork laid by Jewish proselytizing efforts, which had introduced many Gentiles to monotheism and the Scriptures, making them fertile ground for the Gospel message.
### Summary
The Greek term `{{G4339}}` (prosḗlytos) designates a Gentile who has fully converted to Judaism, signifying an "arriver from a foreign region" who has actively "come to" (`{{G4334}}`) and embraced the Jewish faith. This involved a complete assimilation, including rites like circumcision and ritual immersion. In the Septuagint, prosḗlytos often translates the Hebrew `{{H1616}}` (ger), underscoring a long-standing biblical tradition of Gentiles joining God's covenant people.
New Testament occurrences reveal the multifaceted nature of proselytes. While Jesus condemned the hypocritical motives and outcomes of Pharisaic proselytizing in [[Matthew 23:15]], the book of Acts portrays proselytes as integrated members of the Jewish community ([[Acts 2:10]]) and as receptive to the Gospel ([[Acts 13:43]]). Significantly, Nicolas, one of the first deacons, is identified as a "proselyte of Antioch" ([[Acts 6:5]]), illustrating their potential for leadership and service within the early Christian church.
Theologically, the concept of the prosḗlytos points to God's universal redemptive plan, demonstrating an established path for Gentiles to join His people even prior to Christ. It distinguishes full converts from "God-fearers" (`{{G4576}}`) and highlights the transformative nature of genuine conversion. Ultimately, while prosḗlytos represents a crucial step of commitment within the Old Covenant framework, the New Covenant in Christ would redefine inclusion, allowing all believers, Jew and Gentile, to enter God's family directly through faith, transcending the need for conversion to Judaism.
TRV