Editing Gentile (section)

===The Hebrew Bible===
In 2006, the academic David Novak wrote, with limited exceptions, "The [[Bible]] can be seen as one long discussion of what differentiates Israel from all the other peoples of the world."<ref name=Novak>{{cite book | last=Novak | first=David |editor-first=S. |editor-last=Katz |title=The Cambridge History of Judaism | chapter=Gentiles in rabbinic thought | publisher=Cambridge University Press | date=2006-06-22 | doi=10.1017/chol9780521772488.027 | pages=647–662| isbn=9781139055130 }}</ref>

The [[Hebrew Bible]] does not have a word which directly corresponds to the modern concept of a ''gentile'' (see ''etymology'' above). Instead, the Bible views different groups of gentiles in different ways. Novak states that, "The biblical categories of Gentiles, beginning with those farthest removed from a relationship with Israel and moving up to those closest to a relationship with Israel, seem to be: (1) the Amalekites; (2) the seven Canaanite nations; (3) the nations of the world; (4) the Samaritans; (5) slaves; (6) resident aliens; (7) proselytes."<ref name=Novak />

The Hebrew Bible does not show much concern for non-Israelites except insofar as they interact with the people of Israel. Nonetheless, because the God of Israel is a universal God, there must be some relationship between gentiles and God. Accordingly, Novak observes, gentiles as well as  [[Israelites]] are enjoined in the book of Psalms to "ascribe to the Lord glory and strength" ({{Bibleverse|Psalms|96:7|HE}}).<ref name=Novak />

Christine E. Hayes states that gentiles in the Hebrew Bible were generally ''[[Ger toshav|gerim]]'' (resident aliens). They were not necessarily converts, whether in the modern or rabbinic sense, but were still given many rights and privileges. They were also allowed to keep their distinct ethnic identities. But after [[Ezra-Nehemiah]], many Israelites believed there was an impermeable ritual and genealogical boundary between themselves and gentiles.<ref name=":4">{{Cite book |last=Hayes |first=Christine E. |url=https://academic.oup.com/book/12793/chapter/162974770?login=true |title=Gentile Impurities and Jewish Identities: Intermarriage and Conversion from the Bible to the Talmud |date=2002 |publisher=Oxford University Press |isbn=9780199834273 |pages=19–44}}</ref> However, other scholars argue that the boundary is rooted in religious factors.<ref>{{Cite journal |last=Venter |first=Pieter M. |date=2018 |title=The dissolving of marriages in Ezra 9-10 and Nehemiah 13 revisited |url=http://www.scielo.org.za/scielo.php?script=sci_arttext&pid=S0259-94222018000400001 |journal=HTS Theological Studies |volume=74 |issue=4 |via=Scielo}}</ref>

Saul Oylan argues that gentiles automatically became Israelite when they lived in one of their tribal territories, which was believed to reflect 'early practices' ({{Bibleverse|Ezekiel|47:21-23}}).<ref>{{Cite book |last=Olyan |first=Saul |title=Rites and Rank: Hierarchy in Biblical Representations of Cult |date=2000 |publisher=Princeton University Press |isbn=978-0-691-02948-1}}</ref>

Troy W. Martin believes Jewishness is defined by adherence to covenantal circumcision, regardless of ancestry ({{Bibleverse|Genesis|17:9-14}}). Thus, even an uncircumcised Jew could be a gentile despite his biological descent from Abraham. He believes this view was extended to the [[New Testament]], where membership in God's chosen people was based on religious adherence rather than ancestry ({{Bibleverse|Galatians|3:28}}). <ref name=":14">{{Cite journal |last=Martin |first=Troy W. |date=2003 |title=The Covenant of Circumcision (Genesis 17:9-14) and the Situational Antitheses in Galatians 3:28 |url=https://www.jstor.org/stable/3268093 |journal=Journal of Biblical Literature |volume=122 |issue=1 |pages=111–125 |doi=10.2307/3268093 |jstor=3268093 }}</ref>