Gentile

Ornan the Jebusite is a Gentile — a non-Israelite — who owns the threshing floor that will become Israel's holiest ground, a detail that foreshadows God's purposes extending beyond ethnic boundaries.

The resident aliens in Israel are the non-Israelite workers David conscripts as stonecutters, representing how even those outside the covenant community participate in preparing the physical space for Israel's worship.

Gentile settlements are what David had actually been raiding — not Israelite towns — while deceiving Achish into thinking he was attacking his own people.

Gentile workers are the surprising backbone of the Temple's construction — non-Israelite residents are assigned the laboring, quarrying, and supervisory roles that make the entire project possible.

Gentiles are explicitly included in Solomon's prayer — he asks God to hear and answer foreigners who pray toward the Temple, envisioning it as a house for all peoples, not just Israel.

The term is significant here because God is already shown working through Naaman — a non-Israelite military commander — signaling that this story will cross expected boundaries of who receives divine favor.

Gentiles are introduced here as the outsiders the early Church hadn't yet reached — the 'them' in a long-standing us-versus-them division God is about to dismantle.

The Gentile's household is the ground zero of this chapter's crisis — Peter's decision to enter, eat, and witness the Spirit's arrival there is what forces the entire early church to reckon with who belongs.

The Gentiles are the unexpected recipients of the gospel in this turning point moment — when Paul announces the mission is pivoting to them, they respond with celebration and praise, while many believe and the word spreads across the whole region.

Gentiles in Iconium are among those who believe after Paul's synagogue preaching — but they're also the group the opposing Jewish leaders specifically target with a disinformation campaign.

Gentile is the category being theologically redefined here — 'all the nations called by my name' reveals that Amos's restoration promise was never ethnically narrow, a point James leveraged to open the church's doors.

Gentile here identifies the specific audience Paul is addressing — the non-Jewish believers who were once excluded from Israel's covenants and had no stake in God's promises to his people.

Gentiles are referenced here as the unlikely partners in God's unified family — the whole sweep of chapters 1–3 has been building toward the revelation that Jews and non-Jews are now one body in Christ.

Gentiles are mentioned here as one of the two groups — along with Jewish believers — that God united into a single body, the theological achievement that now demands a unified ethical response.

Gentile is referenced here as one side of the dividing wall Jesus demolished — the non-Jewish outsiders whom Paul spent chapters 2–3 explaining were now full heirs of God's promises.

Gentile marks the cultural gulf Esther must navigate — she is Jewish in a non-Jewish empire, an outsider whose identity, if revealed, could place her in danger.