ἀλλότριος

belonging to another person, foreign

Definition

The adjective ἀλλότριος fundamentally means 'belonging to another' or 'foreign.' It describes something that is not one's own, whether property (Matthew 17:25-26), responsibilities (Luke 16:12), or people. In a broader sense, it denotes what is alien or strange, such as a stranger's voice that sheep will not follow (John 10:5). The word also carries a metaphorical sense of being unrelated to a specific group or mission, as seen when Paul speaks of not building on another's foundation (Romans 15:20).

Biblical Usage

ἀλλότριος appears 13 times in the New Testament across Gospels, Acts, and Epistles. It is used in legal/financial contexts concerning taxes and stewardship (Matthew 17:25-26, Luke 16:12), in pastoral imagery (John 10:5), and in discussions of Christian liberty and mission. Paul employs it to argue that a believer's master is God, not other humans (Romans 14:4), and to describe missionary work in unreached regions (Romans 15:20, 2 Corinthians 10:15). In Acts 7:6, it refers to the Israelites living as foreigners in a land not their own.

Etymology

Derived from the combination of the prefix ἀ- (a-, meaning 'other' or 'different') and the root found in the word ἕτερος (heteros, meaning 'another of a different kind'). It essentially means 'of another,' highlighting otherness or foreignness. Its development emphasizes possession and belonging, distinguishing what is intrinsically one's own from what is not.

Semantic Range

This word is theologically significant for understanding identity in the biblical narrative. It highlights the believer's status as stewards, not owners, of God's gifts (Luke 16:12) and the church's call to prioritize evangelism in 'foreign' fields (Romans 15:20). It reinforces the concept that Christians ultimately belong to God, not to human judgment (Romans 14:4). Understanding this Greek term enriches reading by clarifying the biblical tension between being 'in the world' but not 'of the world'—resident aliens whose true citizenship is in heaven.

In the Greco-Roman world, the distinction between one's own and what belonged to another was crucial in law, economics, and social identity. The concept of foreignness (ξενία, xenia) carried significant weight, often implying a lack of rights, protection, or familiarity. Jesus' use in the tax dialogue (Matthew 17:25-26) taps directly into this cultural understanding of familial versus state obligations.

ξένος (xenos, G3581) — emphasizes stranger/foreigner status, often with a focus on hospitality. ἕτερος (heteros, G2087) — means 'another' of a different kind or class, more on qualitative difference.

Word Details

Scripture References