Original Word: גֵּר
Part of Speech: Noun Masculine
Transliteration: ger
Pronunciation: gair
Phonetic Spelling: (gare)
KJV: alien, sojourner, stranger
NASB: alien, stranger, aliens, strangers, sojourner, sojourners, foreigners
Word Origin: [from H1481 (גּוּר - To sojourn)]

1. (properly) a guest
2. (by implication) a foreigner

alien, sojourner, stranger

Or (fully) geyr (gare); from guwr; properly, a guest; by implication, a foreigner -- alien, sojourner, stranger.

see HEBREW guwr

Word Origin
from gur
Definition
a sojourner
NASB Translation
alien (40), aliens (11), foreigners (1), immigrants (1), sojourner (5), sojourners (2), stranger (25), stranger's (1), strangers (6).

גֵּר noun masculine^{Exodus 12:48} sojourner (Arabic , Ethiopic Aramaic , גִּיּוֺר, prostelyte, גַּיֵּר proselytize, Phoenician גר in proper name, & plural גרם) — גֵּר Genesis 15:16 74t.; suffix גֵּרְךָ Exodus 20:10 4t., גֵּרוֺ Deuteronomy 1:16; plural גֵּרִים Exodus 22:20 9t., גֵּירִים2Chron 2:16; —

1 sojourner, temporary dweller, new-comer (no inherited rights), compare Exodus 12:19; Leviticus 24:16; Numbers 15:30; Joshua 8:33 (opposed to homeborn); of Abraham at Hebron Genesis 23:4 (P; "" תּוֺשָׁב); Moses in desert Exodus 2:22 (J) Exodus 18:3 (E; here explanation of name Gershom, Moses' son); as claiming hospitality Job 31:32; perhaps in above cases, and certainly in General, with technical sense; figurative of Yahweh Jeremiah 14:8; of Israel in Egypt Genesis 15:13; Exodus 22:20; Exodus 23:9 (all J E) Leviticus 19:34 (H) Deuteronomy 10:19; Deuteronomy 23:8; גֵּרִים with Yahweh Leviticus 25:23 (H) 1 Chronicles 29:15; Psalm 39:13 (in all "" תּוֺשָׁב) compare Psalm 119:19.

2 usually of גֵּרים in Israel 2 Samuel 1:13 (Amalekite) compare Joshua 8:33,35 (E) Joshua 20:9 (P) Isaiah 14:1; dwellers in Israel with certain conceded, not inherited right (compare RS^{OTJC 434; 2nd ed. 342. n.; K 42; Sem 75 f.} Sta^{Geschichte.i.400}). The גֵּר is to share in Sabbath rest Exodus 20:10; Exodus 23:12 (both J E) Deuteronomy 5:14; otherwise he is have like obligations with Israel Exodus 12:19,48,49; Leviticus 16:29 (all P) Leviticus 17:8,10,12,13,15; Leviticus 18:26; Leviticus 20:2; Leviticus 22:18; Leviticus 24:16,22 (all H) Numbers 9:14 (twice in verse); Numbers 15:14,15 (twice in verse); Numbers 15:16,26,29,30; Numbers 19:10; Numbers 35:15 (all P) Ezekiel 14:7; similar rights Deuteronomy 1:16; Ezekiel 47:22,23; and like privileges Deuteronomy 16:11,14; Deuteronomy 26:11; Deuteronomy 29:10; Deuteronomy 31:12 compare 2 Chronicles 30:25; very rarely any distinction made, in obligation Leviticus 25:47 (3 t. in verse) (H), in permissible food Deuteronomy 14:21; in future success Deuteronomy 28:43; kindness to גֵּר frequently enjoined: Leviticus 19:10 ("" עָנִי), Leviticus 23:22 ("" id.) Leviticus 19:34 (all H); Deuteronomy 10:18,19; Deuteronomy 14:29; Deuteronomy 24:19,20,21; Deuteronomy 26:12,13 (all "" יָתוֺם וְאַלְמָנָה); oppression prohibited Leviticus 19:33 (H) Deuteronomy 24:14; Exodus 22:20; Exodus 23:9 (twice in verse) (JE) Deuteronomy 24:17; Deuteronomy 27:19; Jeremiah 7:6; Jeremiah 22:3; Zechariah 7:10 (these eight "" יָתוֺם וְאַלְמָנָה); object of care to ׳י Psalm 146:9 ("" id.); charge that גֵּר has been oppressed Ezekiel 22:7; Malachi 3:5 (both "" id.); also Ezekiel 22:29 ("" עָנִי וְאֶבְיוֺן), Psalm 94:6; compare also command that a poor brother be treated like גֵּר i.e. kindly, Leviticus 25:35 (H). Latest conception somewhat different: גֵּר 1 Chronicles 22:2; 2Chron 2:16 (הַגֵּירִים) gathered for hard service; yet compare 2 Chronicles 30:25. (Often with verbal cognate Exodus 12:48,49; Leviticus 16:29; Leviticus 17:8,10,12,13; Leviticus 18:26; Leviticus 19:33; Leviticus 20:2; Numbers 9:14; Numbers 15:14,15,16,26,29; Numbers 19:10; Joshua 20:9; Ezekiel 47:22,23; oft "" תּוֺשָׁב Genesis 23:4; Leviticus 25:23,35,47; 1 Chronicles 29:15; Psalm 39:13).

[גֵּיר] noun masculine2Chron 2:16 see גֵּר below I. גור.

Definition and Scope

The word designates a non-native who has taken up residence among the covenant people—neither a passing traveler (who might be called a “stranger”) nor an assimilated “native-born,” but a settled outsider living under Israel’s civil jurisdiction. Scripture consistently pairs such residents with other vulnerable groups (the fatherless and widows), stressing their need for protection and their potential inclusion within the life of the community.

Occurrences and Distribution

Appearing about ninety-two times, the term is concentrated in the Pentateuch (especially Exodus, Leviticus, Numbers, and Deuteronomy) where Israel’s civil and cultic order is established. Later historical books employ it sparingly, while Psalms and prophetic writings (notably Jeremiah, Ezekiel, Zechariah, and Malachi) recall the same ethical demands and project future blessing upon the foreign resident.

Legal Protections and Responsibilities

1. Justice in the Courts: “You must not pervert justice due to a foreign resident” (Deuteronomy 24:17; see also 1:16; 27:19).
2. Economic Care: Residents share in gleanings (Leviticus 19:10; Deuteronomy 24:19-22) and in the triennial tithe (Deuteronomy 26:12).
3. Fair Wages and No Oppression: “You must not exploit or oppress a foreign resident, for you yourselves were foreigners in the land of Egypt” (Exodus 22:21).
4. Sabbath Rest: The weekly rest extends to the resident alien (Exodus 20:10; Deuteronomy 5:14).
5. Equal Penalties: Homicide (Numbers 35:15), blasphemy (Leviticus 24:16), and other capital offenses bring the same accountability: “You are to have the same law for the native and for the foreigner” (Leviticus 24:22).

Inclusivity in Worship and Covenant

Resident foreigners not only receive humanitarian care; many are invited into Israel’s worship, provided they submit to Yahweh’s covenantal terms.
• Passover: Circumcised households may celebrate (Exodus 12:48-49).
• Sacrificial Offerings: “The foreigner who resides with you... may present an offering made by fire” (Leviticus 17:8; 22:18).
• Atonement and Festivals: The Day of Atonement (Leviticus 16:29) and Feast of Weeks (Deuteronomy 16:11) list the foreign resident among expected participants.
• Inheritance in the Land: Ezekiel’s eschatological vision extends tribal portions: “You are to treat them as native-born Israelites;... they shall be allotted an inheritance” (Ezekiel 47:22-23).

Moral and Theological Motifs

Israel’s memory of bondage grounds its ethic: “You are to love the foreigner, since you yourselves were foreigners in the land of Egypt” (Deuteronomy 10:18-19). The repeated refrain links divine character—“He defends the cause of the fatherless and widow, and loves the foreigner”—with human obligation. The ger thus becomes a living reminder of grace, covenant identity, and dependence on God’s protection. Psalm 146:9 celebrates this: “The LORD protects the foreigner; He sustains the fatherless and widow, but He frustrates the ways of the wicked.”

Prophetic Outlook and Eschatological Hope

Prophets indict Israel for failing to uphold protections (Jeremiah 7:6; Ezekiel 22:7, 29; Zechariah 7:10; Malachi 3:5). Yet they also foresee a day when foreign residents are fully integrated:
• Isaiah 56:3, 6-7 anticipates foreigners who “join themselves to the LORD” and whose offerings are welcomed on His altar.
• Ezekiel 47 promises equal inheritance within tribal boundaries.

These texts shape a broad eschatological horizon in which the nations come to Zion, prefiguring the gospel’s global reach.

Christological and Missional Foreshadowing

The ger legislation prepares the way for the New Testament proclamation that Gentiles are “no longer strangers and foreigners, but fellow citizens with the saints” (Ephesians 2:19). The one law for native and resident anticipates the one gospel for Jew and Gentile (Romans 3:29-30). Christ Himself, “that He might reconcile both to God in one body” (Ephesians 2:16), fulfills the ethic embedded in the ger provisions. Moreover, Jesus’ earthly life includes sojourning elements—born away from home, fleeing to Egypt, lacking a permanent dwelling—signaling divine solidarity with the outsider (Matthew 2:13-15; Luke 9:58).

Contemporary Ministry Application

Pastoral and congregational practice draws enduring guidance:
• Uphold impartial justice for immigrants and refugees.
• Extend material compassion—employment fairness, benevolence funds, and community integration.
• Invite believing foreigners into full covenant participation, including leadership, as Scripture grants equal spiritual standing.
• Employ remembrance theology: the Church, once alienated (Ephesians 2:12), now lives as “pilgrims and sojourners” on earth (1 Peter 2:11), modeling humility and hospitality.

The Old Testament ger provisions, therefore, reveal God’s unchanging heart for the outsider, anticipate redemptive inclusion through Messiah, and supply enduring patterns for the people of God in every age.

בַּגֵּ֖ר בגר גֵ֖ר גֵ֣ר גֵ֣ר ׀ גֵּ֑ר גֵּ֔ר גֵּ֖ר גֵּ֗ר גֵּ֜ר גֵּ֣ר גֵּ֤ר גֵּ֥ר גֵּ֧ר גֵּֽר׃ גֵּרִ֗ים גֵּרֽוֹ׃ גֵּר־ גֵר֙ גֵרִ֥ים גֵרִ֧ים גֵרִ֨ים גר גר־ גר׃ גרו׃ גרים הַגֵּ֑ר הַגֵּ֔ר הַגֵּ֖ר הַגֵּ֣ר הַגֵּ֣ר ׀ הַגֵּ֥ר הַגֵּירִים֙ הַגֵּר֙ הַגֵּרִ֔ים הגירים הגר הגרים וְ֠הַגֵּר וְגֵ֖ר וְגֵ֣ר וְגֵ֣רְךָ֔ וְגֵ֥ר וְגֵֽרְךָ֙ וְגֵר֩ וְגֵרְךָ֖ וְגֵרְךָ֖֙ וְהַגֵּ֖ר וְהַגֵּ֛ר וְהַגֵּֽר׃ וְהַגֵּרִ֗ים וְלַגֵּ֖ר וְלַגֵּ֛ר וְלַגֵּ֣ר וְלַגֵּ֤ר וְלַגֵּר֙ וּבַגֵּ֑ר וּלְהַגֵּרִים֙ וּמֵהַגֵּר֮ ובגר וגר וגרך והגר והגר׃ והגרים ולגר ולהגרים ומהגר כְּגֵ֣ר כַּגֵּ֥ר כַּגֵּר֙ כגר לְגֵ֤ר לַגֵּ֛ר לַגֵּ֨ר לַגֵּר֙ לגר מִגֵּרְךָ֛ מגרך bag·gêr bagGer baggêr gê·rîm ḡê·rîm gê·rōw ger gêr ḡêr gêr- geRim gêrîm ḡêrîm geRo gêrōw hag·gê·rîm hag·gêr haggeiRim hagGer haggêr haggeRim haggêrîm kag·gêr kagGer kaggêr kə·ḡêr keGer kəḡêr lag·gêr lagGer laggêr lə·ḡêr leGer ləḡêr mig·gê·rə·ḵā miggereCha miggêrəḵā ū·ḇag·gêr ū·lə·hag·gê·rîm ū·mê·hag·gêr ūḇaggêr ulehaggeRim ūləhaggêrîm umehagGer ūmêhaggêr uvagGer veGer vegereCha vehagGer vehaggeRim velagGer wə·ḡê·rə·ḵā wə·ḡêr wə·hag·gê·rîm wə·hag·gêr wə·lag·gêr wəḡêr wəḡêrəḵā wəhaggêr wəhaggêrîm wəlaggêrInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts