the national body. Legally he was termed _Ger Toshab_, "settler," which
meant semi-proselyte. The type of this class was Naaman, the Syrian
general who was instructed by Elijah to bathe in the Jordan to cure his
leprosy, and then became a worshiper of the God of Israel.(1313)
Similarly, whatever the real origin of the proselyte's bath may have been,
a baptismal bath was prescribed for the proselyte to wash off the stain of
idolatry.(1314) He was regarded as one who had "fled from his former
master" (in heaven) to find refuge with the only God;(1315) therefore he
was legally entitled to shelter, support, and religious instruction from
the authorities.(1316) Certain places were assigned where he was to
receive protection and provision for his needs, but he was not allowed to
settle in Jerusalem, where only full proselytes were received as
citizens.(1317) According to Philo, special hospices were fitted out for
the reception of semi-proselytes.(1318)

7. In order to enjoy full citizenship and equal rights, the proselyte had
to undergo both the baptismal bath and the rite of circumcision, thus
accepting all the laws of the Mosaic Code equally with the Israelite born.
Beside this, he had to bring a special proselyte's sacrifice as a
testimony to his belief in the God of Israel. In distinction from the _Ger
Toshab_, or semi-proselyte, he was then called _Ger ha Zedek_ or _Ger
Zedek_. This name, usually translated as "proselyte of righteousness,"
obviously possesses a deeper historical meaning. The Psalmist voices a
pure ethical monotheism in his query: "O Lord, who shall be a guest
(_Ger_, sojourner) in thy tent?" which he answers: "He that walketh
uprightly and worketh righteousness and speaketh truth in his
heart."(1319) But the legal view of the priestly authorities was that only
the man who offers a "sacrifice of righteousness" and pledges himself to
observe all the laws binding upon Israel might become a "guest" in the
Temple on Zion, an adopted citizen of Jerusalem, the "city of
righteousness."(1320) In illustration of this view a striking
interpretation to a Deuteronomic verse is preserved: "They shall call
people unto the mountain, there shall they offer sacrifices of
righteousness: that is, the heathen nations with their kings who come to
Jerusalem for commerce with the Jewish people shall be so fascinated by
its pure monotheistic worship and its simple diet, that they will espouse
the Jewish faith and bring sacrific