or (fully) geyr (gare); from גּוּר; properly, a guest; by implication, a foreigner; alien, sojourner, stranger.
Transliteration:gêr
Pronunciation:gare
Detailed Word Study
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### Core Meaning & Semantic Range
The Hebrew term *gêr* (`{{H1616}}`) originates from the verbal root *gûr* (`{{H1481}}`), which primarily signifies "to sojourn," "to dwell temporarily," or "to turn aside." This etymological connection is crucial, as it immediately establishes the core meaning of *gêr* as one who is a temporary resident, a transient dweller in a land or community not his own.
The semantic range of *gêr* encompasses:
* **Guest:** The most literal sense, implying a temporary stay under the hospitality of others.
* **Sojourner:** Emphasizing the non-native and temporary nature of their dwelling.
* **Foreigner/Alien:** Designating someone who is not indigenous to the land or community.
* **Stranger:** Highlighting their external origin and lack of native status.
It is important to distinguish *gêr* from other related terms. While *gêr* denotes a resident alien who often enjoys certain protections and integrates into the community, *nokhrî* (`{{H5237}}`) typically refers to a foreigner from another nation, sometimes carrying connotations of an outsider or even an enemy, particularly when associated with idolatry. *Zār* (`{{H2114}}`) generally means "strange" or "profane," often referring to unauthorized or illegitimate individuals or practices, rather than simply a person of foreign origin. The *gêr* is distinct in that, while not native, they are often within the sphere of Israelite law and protection, sometimes even adopting elements of Israelite faith.
### Biblical Occurrences & Contextual Analysis
The term *gêr* appears frequently throughout the Old Testament, particularly within the Pentateuch, where its treatment is a significant aspect of Mosaic Law.
* **Israel's Identity as Sojourners:** A foundational understanding of *gêr* is rooted in Israel's own history. Abraham is called a *gêr* and *toshav* (resident alien) in [[Genesis 23:4]] when purchasing the cave of Machpelah. More significantly, Israel's experience as *gêrim* in Egypt is repeatedly invoked as the basis for their ethical treatment of others, as seen in [[Exodus 22:21]]: "You shall not wrong a sojourner or oppress him, for you were sojourners in the land of Egypt." This command is reiterated in [[Leviticus 19:34]] and [[Deuteronomy 10:19]].
* **Legal Protections and Inclusions:** The Mosaic Law provides extensive provisions for the *gêr*, underscoring their vulnerability and need for protection:
* **Protection from Oppression:** Explicit commands forbid oppressing or exploiting the *gêr* (e.g., [[Exodus 22:21]], [[Leviticus 19:33]], [[Deuteronomy 24:14]]).
* **Justice and Rights:** The *gêr* was to receive equal justice under the law (e.g., [[Deuteronomy 24:17]], [[Leviticus 24:22]]).
* **Economic Provision:** They were to benefit from gleanings (e.g., [[Leviticus 19:10]], [[Deuteronomy 24:19-21]]) and tithes (e.g., [[Deuteronomy 14:29]], [[Deuteronomy 26:12]]).
* **Religious Inclusion:** The *gêr* could participate in festivals (e.g., [[Deuteronomy 16:11]], [[Deuteronomy 16:14]]), observe the Sabbath (e.g., [[Exodus 20:10]]), and offer sacrifices (e.g., [[Leviticus 17:8]], [[Numbers 15:14]]). For full participation in the Passover, male *gêrim* were required to be circumcised (e.g., [[Exodus 12:48-49]], [[Numbers 9:14]]), indicating a path to integration into the covenant community.
* **Prophetic Emphasis:** Prophets like Jeremiah and Ezekiel also condemn the oppression of the *gêr* as a violation of God's covenant (e.g., [[Jeremiah 7:6]], [[Ezekiel 22:7]]).
These contexts reveal that the *gêr* was not merely tolerated but was to be actively cared for and integrated into the social and, to a degree, religious life of Israel, reflecting divine compassion.
### Related Words & Concepts
Understanding *gêr* is enhanced by examining its relationship with other key terms and concepts:
* **`{{H1481}}` גּוּר (gûr):** The verbal root, "to sojourn, to dwell temporarily." This root fundamentally defines the transient nature of the *gêr*.
* **`{{H8453}}` תּוֹשָׁב (tôshāv):** "Resident alien." Often paired with *gêr* (e.g., [[Leviticus 25:47]]), *toshav* emphasizes the *resident* aspect, indicating a more settled, though still non-native, status. The phrase *gêr wə-toshav* highlights both their foreign origin and their settled presence.
* **`{{H5237}}` נָכְרִי (nokhrî):** "Foreigner, alien." While *gêr* implies a more integrated or protected status, *nokhrî* often refers to an "outsider" from a different nation, potentially with negative connotations, especially regarding idolatry or intermarriage that leads to apostasy (e.g., [[Deuteronomy 23:20]], [[Nehemiah 13:27]]).
* **`{{H2114}}` זָר (zār):** "Strange, unauthorized, profane." This term primarily denotes someone or something outside of an authorized or sacred sphere, such as unauthorized priests or "strange fire" (e.g., [[Leviticus 10:1]]). It is distinct from *gêr* in its focus on religious or social impropriety rather than merely foreign origin.
* **Concepts:**
* **Hospitality:** The treatment of the *gêr* is a direct reflection of biblical hospitality.
* **Social Justice:** The laws concerning the *gêr* are central to the biblical understanding of justice for the vulnerable.
* **Covenant:** The inclusion of the *gêr* within the covenant community, even if conditionally, demonstrates the expansive nature of God's covenant.
* **Identity:** Israel's own identity as *gêrim* before God (e.g., [[Leviticus 25:23]], [[1 Chronicles 29:15]], [[Psalm 39:12]]) underscores a universal human condition of dependence on God.
### Theological Significance
The theological significance of *gêr* is profound, revealing core aspects of God's character, Israel's ethical responsibilities, and the nature of the covenant.
* **God's Compassion and Justice:** The repeated command to care for the *gêr* (along with the orphan and widow) highlights God's particular concern for the vulnerable and marginalized (e.g., [[Deuteronomy 10:18]]). This demonstrates God's character as just, merciful, and compassionate, setting a divine standard for human interaction.
* **Empathy as a Basis for Ethics:** The divine command to love and protect the *gêr* is consistently grounded in Israel's own historical experience of being *gêrim* in Egypt. This "remember that you were sojourners" motif (e.g., [[Exodus 22:21]], [[Leviticus 19:34]], [[Deuteronomy 10:19]]) establishes empathy as a foundational principle for ethical behavior, transforming historical memory into moral obligation.
* **Covenantal Inclusion:** The provisions for the *gêr* to participate in Israelite religious life—including sacrifices, festivals, and even Passover upon circumcision—demonstrate that God's covenant was not exclusively ethnic. While primarily given to Israel, it contained provisions for those from outside the nation to join the community of faith, foreshadowing a broader, more inclusive understanding of God's people.
* **Israel's Identity and Stewardship:** The reminder that Israel itself is *gêrim* and *toshavim* with God in the land (e.g., [[Leviticus 25:23]]) underscores that the land ultimately belongs to God. This perspective fosters humility, prevents absolute ownership claims, and emphasizes that Israel's tenure is one of stewardship, mirroring the transient nature of all human existence before the eternal God.
### Summary
The Hebrew word *gêr* (`{{H1616}}`) precisely defines a "sojourner," "foreigner," or "alien" who resides temporarily within a community not his or her native land. Rooted in the verb *gûr* (`{{H1481}}`, "to sojourn"), it highlights the transient status of such individuals. Unlike other terms that might denote a mere "outsider," *gêr* often implies a person under the protection of Israelite law and, potentially, integrated into the social and religious fabric of the community.
Biblical texts, particularly the Pentateuch, frequently emphasize the vulnerability of the *gêr* and issue explicit divine commands for Israel to treat them with justice, love, and compassion. This ethical imperative is deeply rooted in Israel's own formative experience as *gêrim* in Egypt, serving as a constant reminder to extend the same mercy they received. The Mosaic Law provides extensive provisions for the *gêr*, including rights to legal protection, economic provision, and even participation in religious rituals upon adherence to certain covenant requirements.
Theologically, the concept of *gêr* profoundly reveals God's character as a just and compassionate protector of the marginalized. It establishes empathy as a cornerstone of ethical living and demonstrates the potential for inclusion within God's covenant beyond ethnic boundaries. Furthermore, the reminder that Israel themselves are *gêrim* before God underscores humanity's ultimate dependence on the Divine and the temporary nature of earthly possessions, reinforcing a theology of stewardship and humility. The treatment of the *gêr* therefore serves as a crucial indicator of Israel's faithfulness to its covenant with Yahweh.
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