Grecians - Greeks (All non-Jews)
http://www.bible-history.com/isbe/G/GRECIANS;+GREEKS/
In the Old Testament the word "Grecians" occurs but once (Joel 3 (4):6). For references to Greece in the Old Testament see JAVAN. In the King James Version of the
Old Testament Apocrypha "Grecians" and "Greeks" are used without distinction, e.g. 1 Macc 1:10; 6:2; 8:9; 2 Macc 4:15,36. Thus, in 1 Macc 1:1, Alexander the Great is spoken of as king of Greece, and in 1 Macc 1:10 the Macedonian empire is called "the kingdom of the Greeks" (basileia Hellenon). In 2 Macc 13:2 the army of Antiochus, king of Syria, is called "Grecian" (dunamis Hellenike), and in 2 Macc 6:8 the "Greek cities" (poleis Hellenides) are Macedonian colonies. Reference is made in 2 Macc 6:1 to an aged Athenian who was sent by Antiochus the king charged with the duty of Hellenizing the Jews; in 2 Macc 9:15 Antiochus vows that he will make the Jews equal to the Athenians; in 1 Macc 12 through 14, reference is made to negotiations of Jonathan, the high priest, with the Spartans, whom he calls brethren, seeking the renewal of a treaty of alliance and amity against the Syrians. With the spread of Greek power and influence, everything not specifically Jewish was called Greek; thus in 2 Macc 4:36; 11:2; 3 Macc 3:3,1
the "Greeks" contrasted with the Jews are simply non-Jews, so called because of the prevalence of Greek institutions and culture, and "Greek" even came to be used in the sense of "anti-Jewish" (2 Macc 4:10,15; 6:9; 11:24).
In Isa 9:12 the Septuagint reads tous Hellenas, for Pelishtim, "Philistines"; but we are not therefore justified in assuming a racial connection between the Philistines and the Greeks. Further light on the ethnography of the Mediterranean
basin may in time show that there was actually such a connection; but the rendering in question proves nothing, since "the oppressing sword" of Jer 46:16 and 50:16 is likewise rendered in the Septuagint with "the sword of the Greeks" (machaira Hellenike). In all these cases the translators were influenced by the conditions existing in their own day, and were certainly not disclosing obscure relations long forgotten and newly discovered.
In the New Testament, English Versions of the Bible attempts to distinguish between (Hellenes), which is rendered "Greeks," and (Hellenistai), which is rendered "Grecians" or "Grecian Jews," or in the Revised Version, margin "Hellenists," e.g. Acts 6:1; 9:29. These latter were Jews of the Dispersion, who spoke Greek (see HELLENISM; HELLENIST), as distinguished from Palestinian Jews; but since many of the latter also spoke Greek by preference, the distinction could in no sense be absolute. Indeed in Jn 7:35, "the Dispersion among (the Revised Version, margin, Greek "of") the Greeks," can hardly refer to any but "Grecian Jews" (Hellenistai), although Hellenes is used, and in Jn 12:20 the "Greeks" (Hellenes) who went up to worship at the feast of the Passover were almost certainly "Grecian Jews" (Hellenistai). Thus, while English Versions of the Bible consistently renders Hellenes with "Greeks," we are not by that rendering apprised of the real character of the people so designated. This difficulty is aggravated by the fact, already noted in connection with the Old Testament Apocrypha, that, in consequence of the spread of Hellenism,
the term Hellenes was applied not only to such as were of Hellenic descent, but also to all those who had appropriated the language of Greece, as the universal means of communication, and the ideals and customs collectively known as Hellenism. The latter were thus in the strict sense
Hellenists, differing from the "Grecians" of English Versions of the Bible only in that they were not of Jewish descent. In other words, Hellenes (except perhaps in Jn 7:35 and 12:20, as noted above) is, in general, equivalent to ta ethne, "Gentiles" (see GENTILES). The various readings of the manuscripts (and hence the difference between the King James Version and the Revised Version (British and American)) in 1 Cor 1:23 well illustrate this. There is consequently much confusion, which it is quite impossible, with our limited knowledge of the facts in particular cases, to clear up. In general, it would seem probable that where "Greeks" are comprehensively contrasted with "Jews," the reference is to "Gentiles," as in Acts 14:1; 17:4; 18:4; 19:10,17; 20:21; Rom 1:16; 10:12; 1 Cor 1:22-24 (the Revised Version (British and American) "Gentiles," representing ethnesin; Gal 3:28; Col 3:11. In Mk 7:26
the woman of Tyre, called "a Greek (the Revised Version, margin "Gentile") a Syrophoenician," was clearly not of Hellenic descent. Whether Titus (Gal 2:3) and the father of Timothy; (Acts 16:1,3) were in the strict sense "Greeks," we have no means of knowing. In Rom 1:14, "I am debtor both to Greeks and to Barbarians," there is an undoubted reference to Greeks strictly so called; possibly, though by no means certainly, the "Greeks" of Acts 21:28, alluding to Trophimus the Ephesian (Acts 21:29), are to be taken in the same sense. References to the Greek language occur in Jn 19:20 (Lk 23:38 is properly omitted in the Revised Version (British and American)); Acts 21:37; Rev 9:11.
In Acts 11:20 the manuscripts vary between Hellenistas, and Hellenas (the King James Version "Grecians," the Revised Version (British and American) "Greeks"), with the preponderance of authority in favor of the former; but even if one adopts the latter, it is not clear whether true Greeks or Gentiles are intended.
William Arthur Heidel
Acts 17 Commentary
http://www.preceptaustin.org/acts_17_commentary.htm
http://www.aboutbibleprophecy.com/p66.htm
Silas was a leading member of the first Christian community in Jerusalem and a colleague of Paul. In the epistles 2 Corinthians and 1 Thessalonians,
he is called by a Roman name, Silvanus. He might have been a Roman citizen (Acts 16:37). In Jerusalem he was a prophet who preached (Acts 15:32) and was sent to Antioch, along with Paul and Barnabas, to convey resolutions adopted at the council of Jerusalem (Acts 15:22).
http://www.bible-history.com/isbe/G/GENTILES/
jen'-tilz (goy, plural goyim; ethnos, "people," "nation"): Goy (or Goi) is rendered "Gentiles" in the King James Version in some 30 passages, but much more frequently "heathen," and oftener still, "nation," which latter is the usual rendering in the Revised Version (British and American),
but it, is commonly used for a non-Israelitish people, and thus corresponds to the meaning of Gentiles." It occurs, however, in passages referring to the Israelites, as in Gen 12:2; Dt 32:28; Josh 3:17; 4:1; 10:13; 2 Sam 7:23; Isa 1:4; Zeph 2:9, but the word (`am) is the term commonly used for the people of God. In the New Testament ethnos is the word corresponding to goy in the Old Testament and is rendered "Gentiles" by both VSS, while (laos) is the word which corresponds to `am. The King James Version also renders Hellenes, "Gentiles" in six passages (Jn 7:35; Rom 2:9,10; 3:9; 1 Cor 10:32; 12:13), but the Revised Version (British and American) renders "Greeks."
The Gentiles were far less sharply differentiated from the Israelites in Old Testament than in New Testament times. Under Old Testament regulations they were simply non-Israelites, not from the stock of Abraham, but they were not hated or despised for that reason, and were to be treated almost on a plane of equality, except certain tribes in Canaan with regard to whom there were special regulations of non-intercourse. The Gentile stranger enjoyed the hospitality of the Israelite who was commanded to love him (Dt 10:19), to sympathize with him, "For ye know the heart of the stranger, seeing ye were strangers in the land of Egypt" (Ex 23:9 the King James Version). The Kenites were treated almost as brethren, especially the children of Rechab (Jdg 1:16; 5:24; Jer 35). Uriah the Hittite was a trusted warrior of David (2 Sam 11); Ittai the Gittite was captain of David's guard (2 Sam 18:2); Araunah the Jebusite was a respected resident of Jerusalem. The Gentiles had the right of asylum in the cities of refuge, the same as the Israelites (Nu 35:15). They might even possess Israelite slaves (Lev 25:47), and a Gentileservant must not be defrauded of his wage (Dt 24:15). They could inherit in Israel even as late as the exile (Ezek 47:22,23). They were allowed to offer sacrifices in the temple at Jerusalem, as is distinctly affirmed by Josephus (BJ, II, xvii, 2-4; Ant, XI, viii, 5; XIII, viii, 2; XVI, ii, 1; XVIII, v, 3; CAp, II, 5), and it is implied in the Levitical law (Lev 22:25). Prayers and sacrifices were to be offered for Gentilerulers (Jer 29:7; Baruch 1:10,11; Ezr 6:10; 1 Macc 7:33; Josephus, BJ, II, x, 4). Gifts might be received from them (2 Macc 5:16; Josephus, Ant, XIII, iii, 4; XVI, vi, 4; BJ, V, xiii, 6; CAp, II, 5).
But as we approach the Christian era the attitude of the Jews toward the Gentiles changes, until we find, in New Testament times, the most extreme aversion, scorn and hatred. They were regarded as unclean, with whom it was unlawful to have any friendly intercourse. They were the enemies of God and His people, to whom the knowledge of God was denied unless they became proselytes, and even then they could not, as in ancient times, be admitted to full fellowship. Jews were forbidden to counsel them, and if they asked about Divine things they were to be cursed.
All children born of mixed marriages were bastards. That is what caused the Jews to be so hated by Greeks and Romans, as we have abundant evidence in the writings of Cicero, Seneca and Tacitus. Something of this is reflected in the New Testament (Jn 18:28; Acts 10:28; 11:3).
If we inquire what the reason of this change was we shall find it in the conditions of the exiled Jews, who suffered the bitterest treatment at the hands of their Gentile captors and who, after their return and establishment in Judea, were in constant conflict with neighboring tribes and especially with the Greek rulers of Syria. The fierce persecution of Antiochus IV, who attempted to blot out their religion and Hellenize the Jews, and the desperate struggle for independence, created in them a burning patriotism and zeal for their faith which culminated in the rigid exclusiveness we see in later times.
H. Porter