In Old Testament times, a proselyte was a foreign resident (Exod. 20:10; Deut. 5:14).在旧约时代，一个proselyte是外国居民（ exod. 20:10 ; deut 。 5时14分） 。 In the New Testament, a proselyte was a person of Gentile (non-Jewish) origin who had accepted the Jewish religion, whether living in Palestine or elsewhere (Matt. 23:15; Acts 2:10; 6:5; 13:43).在新约圣经， proselyte是一个人的gentile （非犹太人）血统的人接受了犹太人的宗教，无论是生活在巴勒斯坦领土上或其他地方。 （ 23:15 ;行径2时10分; 6时05分; 13时43分） 。
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Proselyte is used in the LXX. proselyte是用在lxx 。 for "stranger" (1 Chr. 22:2), ie, a comer to Palestine; a sojourner in the land (Ex. 12: 48; 20:10; 22:21), and in the New Testament for a convert to Judaism. "陌生人" （ 1人权委员会。 22时02分） ，也就是说，后起之秀交给巴勒斯坦人; sojourner在土地（例如： 12 ： 48 ; 20:10 ; 22时21分） ，并在新约圣经为皈依犹太教。 There were such converts from early times (Isa. 56:3; Neh. 10:28; Esther 8:17).有这样的转换，从早期时代（以赛亚56:3 ; neh 。 10:28 ;埃丝特8时17分） 。 The law of Moses made specific regulations regarding the admission into the Jewish church of such as were not born Israelites (Ex. 20: 10; 23:12; 12:19, 48; Deut. 5:14; 16; 11, 14, etc.).摩西的律法，作出了具体规定，就进入犹太人教堂等并非天生以色列人（例如： 20 ： 10 ; 23:12 ; 12:19 ，第48条; deut 。 5时14分， 16 ， 11 ， 14 ，等等） 。
The Kenites, the Gibeonites, the Cherethites, and the Pelethites were thus admitted to the privileges of Israelites.该kenites ， gibeonites ， cherethites和pelethites遂被接纳为特权的犹太人。 Thus also we hear of individual proselytes who rose to positions of prominence in Israel, as of Doeg the Edomite, Uriah the Hittite, Araunah the Jebusite, Zelek the Ammonite, Ithmah and Ebedmelech the Ethiopians.因此，我们也听到个别proselytes人上升到的位置，突出了在以色列，截至doeg该edomite ， uriah了赫梯，亚劳拿该jebusite ，泽莱克的菊石， ithmah和ebedmelech埃塞俄比亚人。 In the time of Solomon there were one hundred and fifty-three thousand six hundred strangers in the land of Israel (1 Chr. 22:2; 2 Chr. 2:17, 18).在当时的所罗门有153600陌生人在以色列土地上（ 1人权委员会。 22时02分， 2人权中心。 2:17 ， 18 ） 。
And the prophets speak of the time as coming when the strangers shall share in all the privileges of Israel (Ezek. 47:22; Isa. 2:2; 11:10; 56: 3-6; Micah 4:1).和先知说话的时候，作为未来当陌生人应分享的一切特权以色列（ ezek. 47:22 ;伊萨。 2:2 ; 11:10 ; 56 ： 3-6 ;弥迦4:1 ） 。 Accordingly, in New Testament times, we read of proselytes in the synagogues, (Acts 10:2, 7; 13:42, 43, 50; 17:4; 18:7; Luke 7:5).因此，在新约圣经时代，我们读到的proselytes在犹太教堂， （使徒行10:2 7 ; 13时42分， 43和50 ; 17时04分; 18时07分;卢克7时05分） 。 The "religious proselytes" here spoken of were proselytes of righteousness, as distinguished from proselytes of the gate. "宗教proselytes "在这里发言的人proselytes正义的，有别于proselytes的大门。 The distinction between "proselytes of the gate" (Ex. 20:10) and "proselytes of righteousness" originated only with the rabbis.区分" proselytes的门" （如： 20:10 ）和" proselytes正义的"本源不仅与犹太教士。 According to them, the "proselytes of the gate" (half proselytes) were not required to be circumcised nor to comply with the Mosaic ceremonial law.据他们说， " proselytes的门" （半proselytes ）不须接受割礼，也没有遵守与花叶礼仪的规定。 They were bound only to conform to the so-called seven precepts of Noah, viz., to abstain from idolatry, blasphemy, bloodshed, uncleaness, the eating of blood, theft, and to yield obedience to the authorities.他们势必只有以符合那些所谓七戒律挪亚，即，弃权偶像崇拜，亵渎，流血， uncleaness ，吃血，盗窃，并以收益率服从当局。 Besides these laws, however, they were required to abstain from work on the Sabbath, and to refrain from the use of leavened bread during the time of the Passover.除了这些法律，但是，他们被要求放弃工作，对在安息日，并避免使用酵饼，在这段日子的逾越节。
The "proselytes of righteousness", religious of devout proselytes (Acts 13:43), were bound to all the doctrines and precepts of the Jewish economy, and were members of the synagogue in full communion. " proselytes的正义" ，宗教的虔诚proselytes （使徒13时43分） ，势必所有的教义和戒律的犹太人经济，成员犹太教堂完全共融。 The name "proselyte" occurs in the New Testament only in Matt.取名" proselyte "发生在新约圣经只在马特。 23:15; Acts 2: 10; 6:5; 13:43. 23:15 ;行径2 ： 10 ; 6时05分; 13时43分。 The name by which they are commonly designated is that of "devout men," or men "fearing God" or "worshipping God."名称由他们共同指定的是"虔诚的男人" ，或男人"不怕神"或"崇拜上帝" 。
(Easton Illustrated Dictionary) （伊斯顿说明字典）
(from Appendix
XII From Life and Times of Jesus the Messiah
（从附录十二，从生活和时代的耶稣弥赛亚
by Alfred Edersheim,
1886)由阿尔弗雷德edersheim ， 1886 ）
(See vol. i. Book II. ch. xi. p. 273.) ONLY those who have made study of it can have any idea how large, and sometimes bewildering, is the literature on the subject of Jewish Proselytes and their Baptism. （见第一卷一书二章十一，第273页）只有那些已取得的研究，它可以有任何的想法是如何的大，有时扑朔迷离，是文学就受到犹太人的proselytes和他们的洗礼。 Our present remarks will be confined to the Baptism of Proselytes.我们目前的言论将局限于洗礼proselytes 。
1. 1 。 Generally, as regards proselytes (Gerim) we have to distinguish between the Ger ha-Shaar (proselyte of the gate) and Ger Toshabh ('sojourner,' settled among Israel), and again the Ger hatstsedeq (proselyte of righteousness) and Ger habberith (proselyte of the covenant).一般来说，至于proselytes （热林） ，我们必须区分阁夏shaar （ proselyte的门）和毛入学率toshabh （ ' sojourner ， '定居以色列之间） ，并再次告知hatstsedeq （ proselyte正义）和毛入学率habberith （ proselyte该公约） 。 The former are referred to by Josephus (Ant. xiv. 7. 2), and frequently in the New Testament, in the Authorised Version under the designation of those who 'fear God,' Acts xiii.前者是指由约瑟夫（ ant.第十四7 。 2 ） ，并多次在新约圣经中，在获授权的版本，根据指定的那些'恐惧上帝， '行为十三。 16, 26; are 'religious,' Acts xiii. 16 ， 26 ，是'宗教'行为十三。 43; 'devout,' Acts xiii. 43 ; '虔诚的'行为十三。 50; xvii. 50岁;十七。 4, 17; 'worship God,' Acts xvi. 4 ， 17 ;崇拜上帝， '行为十六。 14; xviii. 14个;十八。 7. 7 。
Whether the expression 'devout' and 'feared God' in Acts x.表达是否'虔诚'和'怕神'的行为十。 2, 7 refers to proselytes of the gates is doubtful. 2 ， 7指proselytes的大门，令人怀疑。 As the 'proselytes of the gate' only professed their faith in the God of Israel, and merely bound themselves to the observance of theso-called seven Noachic commandments (on which in another place), the question of 'baptism' need not be discussed in connection with them, since they did not even undergo circumcision.作为' proselytes的闸门'只自称他们的信仰中的神，以色列，只是约束自己，遵守theso所谓七个noachic诫命（即在另一地点交代问题） ，这个问题的'洗礼'不必讨论涉嫌与他们，因为他们甚至没有接受包皮环切术。
2. 2 。 It was otherwise with 'the proselytes of righteousness,' who became 'children of the covenant,' 'perfect Israelites,' Israelites in every respect, both as regarded duties and privileges.据否则与' proselytes正义的， '成为'儿童的公约' ， '完善的以色列人， '以色列人在各个方面，无论是作为把职责和权限。 All writers are agreed that three things were required for the admission of such proselytes: Circumcision (Milah), Baptism (Tebhilah), and a Sacrifice (Qorban, in the case of women: baptism and sacrifice), the latter consisting of a burnt-offering of a heifer, or of a pair of turtle doves or of young doves (Maimonides, Hilkh. Iss. Biah xiii. 5).所有作家都一致认为，三件事必须为接纳这些proselytes ：包皮环切术（ milah ） ，洗礼（ tebhilah ） ，并牺牲（ qorban ，在妇女的情况：洗礼和牺牲） ，后者构成的一具已烧焦-提供一个国际小母牛项目组织，或一对乌龟，鸽子或青年鸽（迈蒙尼德， hilkh从事互联网信息服务。 biah十三5 ） 。
After the destruction of the Sanctuary were restored.摧毁后的避难所已经恢复。 On this and the ordinances about circumcision it is not necessary to enter further.对这个条例，对包皮环切术，这是没有必要再进入。 That baptism was absolutely necessary to make a proselyte is so frequently stated as not to be disputed (See Maimonides, us; the tractate Massekheth Gerim in Kirchheim's Septem Libri Talm. Parvi, pp. 38-44 [which, however, adds little to our knowledge]; Targum on Ex. xii. 44; Ber. 47 b; Kerith. 9 a; Jer. Yebam. p. 8d; Yebam. 45 b, 46 a and b, 48 b, 76 a; Ab. Sar. 57a, 59 a, and other passages).这洗礼，是绝对必要作出proselyte是如此频繁的说法不被争议（见迈蒙尼德，美; tractate massekheth热林在kirchheim的septem书talm 。帕尔维，页38-44 [ ，但补充一点，我们知识〕 ; targum对前十二44 ;误码率47 B组; kerith 9甲;哲。 yebam 。页为8 D ; yebam 45 b ， 46 A和B ， 48 b ， 76甲;抗体。特区57A条， 59 ，而其他通道） 。
There was, indeed a difference between Rabbis Joshua and Eliezer, the former maintaining that baptism alone without circumcision, the latter that circumcision alone without baptism, sufficed to make a proselyte, but the sages decided in favour of the necessity of both rites (Yebam. 46 a and b).是的，的确是一个区别拉比约书亚和埃利泽，前者主张洗礼单独包皮环切术，后者认为包皮环切术，没有单独的洗礼，已足以使proselyte ，但先哲决定赞成的必要性，双方仪轨（ yebam. 46 A和B ） 。 The baptism was to be performed in the presence of three witnesses, ordinarily Sanhedrists (Yebam. 47 b), but in case of necessity others might act.洗礼是为了演出，在场的三名证人，通常sanhedrists （ yebam. 47二） ，但在案件的必要性，其他人可能会采取行动。 The person to be baptized, having cut his hair and nails, undressed completely, made fresh profession of his faith before what were 'the fathers of the baptism' (our Godfathers, Kethub. 11 a; Erub. 15 a), and then immersed completely, so that every part of the body was touched by the water.该人在受洗后，切断了他的头发和指甲， undressed完全，作出了新的界为了自己的信仰，才什么人'之父洗礼' （我们的教父， kethub 11甲; erub 15一） ，然后浸入彻底，让所有的身体部分被感动了水。 The rite would, of course, be accompanied by exhortations and benedictions (Maimonides, Hilkh. Milah iii. 4; Hilkh. Iss. Biah xiv. 6).礼乐，当然，伴随着嘱托和benedictions （迈蒙尼德， hilkh 。 milah三，四; hilkh从事互联网信息服务。 biah十四6 ） 。
Baptism was not to be administered at night, nor on a Sabbath or feast-day (Yebam. 46 b).洗礼，但结果却并非如此管理，在夜间，也没有一个安息日或盛宴-日（ y ebam.4 6二） 。 Women were attended by those of their own sex, the Rabbis standing at the door outside.妇女参加了那些他们自己的性别，拉比站在大门外面。 Yet unborn children of proselytes did not require to be baptized, because they were born 'in holiness' (Yebam. 78 a).尚未出生的孩子的proselytes并不要求必须受洗，因为他们出生的'圣洁' （ yebam. 78 ） 。 In regard to the little children of proselytes opinions differed.至于以老吾老以及人之老，幼吾幼以及人之幼的proselytes有不同意见。 A person under age was indeed received, but not regarded as properly an Isaelite till he had attained majority.一个人的年龄，确实收到了，但并不被视作一个妥善isaelite至今他已达到了大多数。 Secret baptism, or where only the mother brought a child, was not acknowledged.秘密的洗礼，或者只是母亲带着孩子，是不会得到承认。 In general, the statements of a proselyte about his baptism required attestation by witnesses.一般来说，报表一proselyte对他的洗礼所需核签证人。 But the children of a Jewess or of a proselyte were regarded as Jews, even if the baptism of the father was doubtful.但孩子们一个jewess或一个proselyte被视为犹太人，即使洗礼的父亲是值得怀疑的。
It was indeed a great thing when, in the words of Maimonides, a stronger sought shelter under the wings of the Shekhinah, and the change of condition which he underwent was regarded as complete.这实在是莫大的事时，用的迈蒙尼德，更强有力的寻求庇护的羽翼下，该shekhinah ，以及改变的情况下，他被视为完成。 The waters of baptism were to him in very truth, though in a far different from the Christian sense, the 'bath of regeneration' (Titus iii. 5).水域的洗礼，分别给他的很真，虽然在遥远的，有别于基督教意义上说， '浴再生' （三弟兄5段） 。 As he stepped out of these waters he was considered as 'born anew', in the language of the Rabbis, as if he were 'a little child just born' (Yeb. 22 a; 48 b, as 'a child of one day' (Mass. Ger. c. ii.). But this new birth was not 'a birth from above' in the sense of moral or spiritual renovation, but only as implying a new relationship to God, to Israel, and to his own past, present, and future.正如他在步出这些水域他被视为'生于重新' ，在语言中的拉比，好像他是'小孩子刚出生』 （ yeb. 22 48 b ， '孩子的一天』 （麻省毛入学率。丙二） ，但这个新诞生的不是'出生时从上面' ，在意义上的道德或精神翻新，但只能解释为意味着一个新的关系，向上帝，向以色列，并以他自己的过去，现在和未来。
It was expressly enjoined that all the difficulties of his new citizenship should first be set before him, and if, after that, he took upon himself the yoke of the law, he should be told how all those sorrows and persecutions were intended to convey a greater blessing, and all those commandments to rebound to greater merit.它明确指出，并责令所有的困难，他的新身份，应先订定之前，他的话之后，他上台后，自己的枷锁法律，他应该被告知所有那些血汗和迫害，意图传达一种更大的神的祝福，所有这些诫命反弹，以更加优异。 More especially was he to regard himself as a new man in reference to his past.更特别的是他把自己视为新好男人，在谈到他的过去。 Country, home, habits, friends, and relation were all changed.国家，家庭，生活习惯，朋友和关系人，一切都变了。 The past, with all that had belonged to it, was past, and he was a new, man the old, with its defilements, was buried in the waters of baptism.过去，所有曾经属于它，是过去，而他是一个新的，文老，它的污秽，被安葬在该水域的洗礼。 This was carried out with such pitiless logic as not only to determine such questions as those of inheritance, but that it was declared that, except, for the sake of not bringing proselytism into contempt, as proselyte might have wedded his own mother or sister (comp. Yeb. 22 a; Sanh. 58 b).这是进行这种无情的逻辑，因为不仅要确定这些问题，因为这些财产继承，但它宣称，除表示，为了不使劝诱到蔑视，因为proselyte可能拘泥于他自己的母亲或姐妹（可比。 yeb 22甲; sanh 58二） 。
It is a curious circumstances that marriage with a female proselyte was apparently very popular (Horay. 13 a, line 5 from bottom; see also Shem. R. 27), and the Talmud names at least three celebrated doctors who were the offspring of such unions (comp. Derenbourg, Hist. de la Palest., p. 223, note 2).这是一个好奇的情况下，婚姻与女性proselyte显然很受欢迎（ horay. 13日， 5号线从底部还见SHEM后。传译27 ） ，和犹太法典的名字至少有三个著名的医生，他们的子孙，诸如工会（ comp.德朗堡，历史。 de的香格里拉palest ，第223 ，注2 ） 。 The praises of proselytism are also sung in Vayy.歌颂强迫学生唱又在vayy 。 R. 1.传译1 。
If anything could have further enhanced the value of such proselytism, it would have been its supposed antiquity.如果有什么可以进一步增强了价值这种劝诱，便被它的假定古物。 Tradition traced it up to Abraham and Sarah, and the expression (Gen. xii. 5) 'the souls that they had gotten' was explained as referring to their proselytes, since 'every one that makes a proselyte is as if he made (created) him' (Ber. R. 39, comp also the Targums Pseudo-Jon. and Jerus. and Midr. on Cant. i. 3).传统追查起来，以亚伯拉罕和萨拉，并表达（创十二5 ） '亡灵说，他们得到了'被解释为是指其proselytes ，因为'每个人都认为，一个proselyte ，是因为如果他（创建） ，他说' （ ber.传译39 ，可比也是targums伪琼和jerus和midr 。斜面一3 ） 。 The Talmud, differing in this from the Targumim, finds in Exod.犹太法典，在不同的，这从targumim ，认定在exod 。 ii.二。 5 a reference to the baptism of Pharaoh's daughter (Sotah 12 b, line 3; Megill. 13 a, line 11). 5参考洗礼老王的女儿（ sotah 12个b ， 3号线;梅吉尔。 13 ， 11号线） 。
In Shem.在SHEM后。 R. 27 Jethro is proved to have been a convert, from the circumstances that his original name had been Jether (Exod. iv. 18), an additional letter (Jethro).传译27 jethro证实有一个转换，从的情况下，他原来的名字已被jether （ exod.四， 18岁） ，另外函（ jethro ） 。 as in the case of Abraham, having been added to his name when became a proselyte (comp. also Zebhach. 116 a and Targum Ps.-Jon. on Exod. xviii. 6, 27, Numb. xxiv. 21. To pass over other instances, we are pointed to Ruth (Targum on Ruth i. 10, 15). and to Nebuzaradan, who is also described as a proselyte (Sanh. 96 b, line 19 form the bottom). But is is said that in the days of David and Solomon proselytes were not admitted by the Sanhedrin because their motives were suspected (Yeb. 76 a), or that at least they were closely, watched.情况正如亚伯拉罕，经过补充，以他的名字时，成为proselyte （ comp.也zebhach 116 A和targum雅歌-琼。 exod 。十八。 6 ， 27 ，麻木。 24 。 21 。通过以上其他情况下，我们指出了罗思（ targum对罗思一10 ， 15 ） 。以及nebuzaradan ，他也是被形容为proselyte （ sanh. 96 b ， 19日线形成底部） ，但是否是说，在天的大卫和所罗门proselytes不承认，由公会，因为他们的动机，怀疑（ yeb. 76 ） ，或者说，至少他们密切，在一旁观看。
But although the baptism of proselytes seems thus far beyond doubt, Christian theologians have discussed the question, whether the rite was practised at the time of Christ, or only introduced after the destruction of the Temple and its Services, to take the place of the Sacrifice previously offered.不过，尽管洗礼proselytes似乎迄今毫无疑问，基督教神学家已讨论的问题，是否成年礼的习俗，在当时的救世主，或只是介绍后，破坏了该教堂和服务，以取代该牺牲先前提供的。 The controversy, which owed its origin chiefly to dogmatic prejudices on the part of Lutherans, Calvinists, and Baptist, has since been continued on historical or quasi-historical grounds.这场争论，其中欠其来源主要以教条式的偏见，对部分lutherans ， calvinists ，浸信会，至今已持续处于历史或半官方的历史理由。 The silence of Josephus and Philo can scarcely be quoted in favour of the later origin of the rite.沉默的约瑟夫和斐洛几乎无法加以引述赞成后来的原产地的成年礼。 On the other hand, it may be urged that, as Baptism did not take the place of sacrifices in any other instance, it would be difficult account for the origin of such a rite in connection with the admission of proselytes.在另一方面，它可能会敦促，作为洗礼，没有考虑到地方的牺牲，在任何其他举例来说，将难以交代的起源这样一个成年礼涉嫌与接纳proselytes 。
Again, if a Jew who had become Levitically defiled, required immersion, it is difficult to suppose that a heathen would have been admitted to all the services of the Sanctuary without a similar purification.再次，如果一个犹太人，他们已成为levitically玷污，需浸泡，是很难假设一个异教徒，将已被接纳为所有服务的圣殿没有一个类似的净化。 But we have also positive testimony (which the objections of Winer, Keil, and Leyrer, in my opinion do not invalidate), that the baptism of proselytes existed in the time of Hillel and Shammai.但是，我们也积极的证词（其中反对的温特， Keil公司，并leyrer问题，我觉得不作废） ，即洗礼proselytes存在的时候， hillel和shammai 。 For, whereas the school of Shammai is said to have allowed a proselyte who was circumcised on the eve of the Passover, to partake after baptism of the Passover, [1 The case supposed by the school of Shammai would, however, have been impossible, since, according to Rabbinic directions, a certain time must have elapsed between circumcision and baptism.] the school of Hillel forbade it.为，而学校的shammai据说已允许proselyte被接受割礼对即将到来的逾越节，参与洗礼后的逾越节， [ 1案件理应由学校的shammai会，但已经是不可能的，因为根据rabbinic方向，在一定的时间必须间隔割礼和洗礼。 ]学校的hillel禁止它。
This controversy must be regarded as providing that at that time (previous to Christ) the baptism of proselytes was customary [2 The following notice from Josephus (Ant. xviii. 5. 2) is not only interesting in itself, but for the view which it presents of baptism.这项争议必须被视为提供，在当时（前向基督）的洗礼proselytes是习惯[ 2以下通知，从约瑟夫（ ant.十八。 5 。 2 ）不仅是有趣的本身，但对其中的观点它呈现的洗礼。 It shows what views rationalising Jews took of the work of the Baptist, and how little such were able to enter into the real meaning of his baptism.它表明什么意见，理顺了犹太人的工作，浸会，并说明如何不大，如能进入真正意义，他的洗礼。 'But to some of the Jews it appeared, that the destruction of Herod's army came from God, and, indeed, as a righteous punishment on account of what had been done to John, who was surnamed the Baptist. '但在一定的犹太人看来，即销毁希律王的军队来自上帝，而事实上，作为一个正义的惩罚，对帐户的做了哪些约翰，谁姓浸会。 for Herod ordered him to be killed, a good man, and who commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism.为希律命令他被杀害，一个好人，是谁在指挥的犹太人行使美德，都以正义的实现，又与虔诚热爱上帝，所以来的洗礼。
For that the baptizing would be acceptable to Him, if they made use of it, not for the putting away (remission) of some sins, but for the purification of the body, after that the soul had been previously cleansed by righteousness.为表示洗礼，会获得接纳他说，如果他们利用了它，而不是为把远离（减免）部分的罪过，但对于净化身体，之后的灵魂已被清洗以前，由义。 And when others had come in crowds, for they were exceedingly moved by hearing these words, Herod, fearing lest such influence of his over the people might lead to some rebellion, for they seemed ready to do any thing by his council, deemed it best, before anything new should happen through him, to put him to death, rather than that, when a change should arise in affairs, he might have to repent,' &c.当别人来在欢迎人群中，为他们无比动议的听证会这些话，是希律，怕以免这种影响力，他在过去的人可能会导致一些叛乱，因为他们似乎已作好准备，做任何事情，他会被认为是它最好的之前，什么新的东西出现，应该通过他，向他死刑，而不是说，当一个改变应该出现在国际事务中，他可能要悔改， ' ＆长 On the credibility of this testimony see the Article on Josephus, in Smith's Dictionary of Christian Biography,' vol.对公信力这一证词看到一篇关于约瑟夫，在史密斯的字典里的基督徒传记， '第一卷。 iii.三。 pp.页。 441-460 (see especially pp. 458, 159).] (Pes. viii. 8, Eduy. v. 2). 441-460 （尤其见页458 ， 159 ） 。 ] （ pes.八，八， eduy诉2 ） 。
(proselytos, stranger or newcomer; Vulgate, advena). （ proselytos ，陌生人或新人; vulgate ， advena ） 。
The English term "proselyte" occurs only in the New Testament where it signifies a convert to the Jewish religion (Matthew 23:15; Acts 2:11; 6:5; etc.), though the same Greek word is commonly used in the Septuagint to designate a foreign sojourner in Palestine.英文" proselyte "只发生在新约圣经的地方，它标志着一个皈依犹太宗教（马太23:15 ;行径2时11分; 6时05分;等） ，虽然同希腊字是常用于septuagint指定一个外国sojourner在巴勒斯坦。 Thus the term seems to have passed from an original local and chiefly political sense, in which it was used as early as 300 BC, to a technical and religious meaning in the Judaism of the New Testament epoch.因此，长远看来已经过去了，从原先的地方和主要政治意义上说，在它被用来作为早在公元前300年，一个技术性的和宗教的意义在犹太教的新约圣经时代。 Besides the proselytes in the strict sense who underwent the rite of circumcision and conformed to the precepts of the Jewish Law, there was another class often referred to in the Acts as "fearers of God" (Acts 10:2, 22; 13:16, 26), "worshippers of God" (Acts 16:14), "servers of God" (Acts 13:43; 17:4, 17).除了proselytes在严格意义上的人经历了成年礼的割礼，并符合有关戒律的犹太法律，还有另外一类经常被称为在充当" fearers的上帝" （使徒行10:2 22 ; 13时16分， 26 ） ， "善信神的" （使徒16时14分） ， "服务器的上帝" （使徒13时43分; 17时04分， 17 ） 。 These were sympathetic adherents attracted by the Monotheism and higher ideals of the Jewish religion.这些人同情的信徒吸引了一神教的更高理想的犹太宗教。 St. Paul addressed himself especially to them in his missionary journeys, and from them he formed the beginning of many of his Churches.圣保禄处理自己的，特别是他们在传教行程，由他自己形成的开始，他的很多教堂。
Publication information Written by James F. Driscoll.出版信息本书将会由詹姆斯楼driscoll 。 Transcribed by Sean Hyland.转录由Sean海仑。 The Catholic Encyclopedia, Volume XII.天主教百科全书，体积十二。 Published 1911. 1911年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, June 1, 1911. nihil obstat ， 1911年6月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
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