of a great crowd that no man could number, associates out of all nations and tribes and peoples and tongues who hail the enthroned King and his Lamb and receive God’s favor and protection.

SETTLER

A settler [Heb., toh·shavʹ, settler, sojourner] was an inhabitant of a land or country not his own. Evidently some of the settlers in Israel became proselytes; others were content to dwell with the Israelites and to obey the fundamental laws of the land, but did not become worshipers of Jehovah as did circumcised proselytes. The settler was distinguished from the “foreigner,” who was generally a transient and was only extended the hospitality that is usually accorded guests in the Orient.

The settler who was an uncircumcised dweller in the land did not eat of the passover or of anything holy. (Ex. 12:45; Lev. 22:10) He received benefits along with the alien residents and the poor during the sabbath year and the Jubilee year by being able to share in what the land produced. (Lev. 25:6, 12) He or his offspring could be purchased as slaves by the Israelites and passed on as a permanent inheritance without the right of repurchase or benefit of Jubilee release. (Lev. 25:45, 46) On the other hand, an Israelite might sell himself as a slave to a settler or to members of the settler’s family, maintaining the right of repurchase at any time, as well as release in his seventh year of servitude or at the Jubilee.—Lev. 25:47-52; Ex. 21:2; Deut. 15:12.

While only the natural Israelites had a hereditary possession in the land, Jehovah was the actual owner and could put them in or out of the land as it suited his purpose. Regarding the sale of land he said: “So the land should not be sold in perpetuity, because the land is mine. For you are alien residents and settlers from my standpoint.”—Lev. 25:23.

STRANGER

The considering of persons as strangers was done in matters pertaining to the Aaronic family and the tribe of Levi, and it affected both the natural Israelite and the alien resident, as well as all other persons. Priestly functions were committed by the Law to the family of Aaron (Ex. 28:1-3), and other temple matters were assigned to the tribe of Levi in general. (Num. 1:49, 50, 53) All other persons, including the natural Israelites of the twelve non-Levitical tribes, were likened to ‘strangers’ with respect to the Levitical tribe in certain affairs. (Ex. 29:33, NW ftn. [1953], “non-Aaronite, that is, a man not of the family of Aaron”; AV margin, “every one not a Levite”; Num. 3:38, NW ftn. [1953] “that is, a non-Levite”; AV, JB, “layman.” See also Leviticus 22:10; Numbers 3:10.) According to the context “stranger,” in most occurrences in the Pentateuch, refers to anyone not of the family of Aaron or not of the tribe of Levi, because priestly or ministerial privileges and duties were not assigned to him.

The stranger (non-Aaronite) could not eat of the installation sacrifice (Ex. 29:33), nor be anointed with holy anointing oil (Ex. 30:33), nor eat anything holy. (Lev. 22:10) A non-Aaronite stranger could not handle any priestly duties. (Num. 3:10; 16:40; 18:7) A non-Levite stranger, that is, even those of any of the other twelve tribes, could not have anything to do with coming near the tabernacle to set it up or for any purpose other than when he came to offer sacrifices or to approach the priests at the gate of the tent of meeting. (Lev. 4:24, 27-29) The daughter of a priest who married a non-Aaronite stranger could not eat of the contribution of the holy things, nor could her “stranger” husband.—Lev. 22:12, 13.

Another sense in which the word stranger was used was in connection with unlawful conduct or hostile attitude, those who turned aside from what was in harmony with the Law. Thus the prostitute is referred to as a “strange woman.” (Prov. 2:16; 5:17; 7:5) Israel was led away into idolatry by following the ways of the “stranger.”—Jer. 2:25; 3:13.

Strangers in the sense of persons with whom one is unacquainted, or foreigners, are also referred to in the Hebrew Scriptures.—1 Ki. 3:18; Job 19:15.

Christian principles regarding strangers

In the Christian Greek Scriptures love toward the stranger is strongly emphasized as a quality the Christian must exercise. The apostle Paul says: “Do not forget hospitality [Gr., phi·lo·xe·niʹas, love of strangers], for through it some, unknown to themselves, entertained angels.” (Heb. 13:2) Jesus showed that those extending hospitality to his brothers, strangers or unacquainted though they may be at the time, he counts as extending it toward him. (Matt 25:34-46) The apostle John wrote commending Gaius for his good works toward Christian men, strangers to Gaius, sent to visit the congregation of which Gaius was a member, and condemns Diotrephes, who showed them no respect.—3 John 5-10; 1 Tim. 5:10.

Christians are termed “aliens” and “temporary residents” in the sense that they are no part of this world. (John 15:19; 1 Pet. 1:1) They are aliens in that they do not conform to the practices of the world hostile to God. (1 Pet. 2:11) Those of the Gentile nations, once “strangers to the covenants of the promise,” without hope and “without God in the world,” are, through Christ, “no longer strangers and alien residents,” but “fellow citizens of the holy ones and are members of the household of God.” (Eph. 2:11, 12, 19) The “other sheep” that Jesus said he would gather into the “one flock” likewise take a position separate from the world, with favor of God and hope of life.—John 10:16; Matt. 25:33, 34, 46; compare Revelation 7:9-17.

One who attempts to gather religious followers to himself is termed by Christ as a thief and a stranger, one dangerous to Christ’s “sheep,” and is considered a false shepherd. Jesus’ true “sheep” will give no recognition to a false shepherd’s voice, just as the ancient Israelites kept themselves separate from the foreigner who advocated strange gods.—John 10:5; see FOREIGNER.

ALKALI

See LAUNDRYMAN.

ALLAMMELECH

(Al·lamʹme·lech) [the king’s massive tree].

A town in the territory allotted the tribe of Asher (Josh. 19:26), N of the torrent valley of Kishon. The exact site is unknown, but was probably in the S part of the Plain of Acco, perhaps on the Wadi el-Melek, which empties into the river Kishon.

ALLIANCE

A uniting together of different parties or families or individuals or states, whether by marriage, mutual agreement or legal compact. An alliance usually implies resultant mutal benefit or the joint pursuit of a desired purpose.

Abraham appears to have entered into an early alliance with Mamre, Eshcol and Aner of the Amorites. The nature of the confederacy is not stated, but they joined him in his march to rescue his nephew Lot from invading kings. (Gen. 14:13-24) Abraham was then dwelling as an alien in land controlled by petty kingdoms and, in this case, some formal declaration in the form of a covenant may have been required of him as a prerequisite for peaceful residence in their midst. However, Abraham avoided unnecessarily obligating himself to such political rulers, as is manifest by his statement to the king of Sodom at Genesis 14:21-24. Later at Gerar, Philistine king Abimelech reminded Abraham of his alien status in which he resided in the land of Philistia by Abimelech’s consent and requested of him the swearing of an oath guaranteeing faithful conduct. Abraham acquiesced and later, following a water-rights dispute, made a covenant with Abimelech.—20:1, 15; 21:22-34.

Abraham’s son, Isaac, also came to dwell in Gerar, although he was later asked by Abimelech to move