Understanding βάρβαρος (barbaros) Strong’s G915: The Foreign Outsider Who Reveals God’s Inclusive Kingdom

Pronunciation Guide: bar-bar-os (emphasis on first syllable)

Basic Definition

Strong’s G915: βάρβαρος (barbaros) refers to a non-Greek speaker or foreigner, literally meaning “one who speaks unintelligibly” or “whose speech sounds like ‘bar-bar'” to Greek ears. In biblical usage, it denotes someone outside the Greco-Roman cultural sphere, often carrying connotations of cultural differences rather than pure prejudice. The term describes those perceived as “other” or “foreign” in language, customs, and culture.

Etymology and Morphology

• Part of Speech: Adjective/Substantive (used as both adjective and noun)
• Origin: Onomatopoeic Greek word, imitating unintelligible speech sounds
• Primary Usage: Narrative and teaching sections, particularly in Acts and Paul’s epistles
• Historical Context: Common in classical Greek literature to distinguish Greeks from non-Greeks
• Biblical Usage: Less pejorative than classical usage, often simply denoting cultural-linguistic differences

βάρβαρος Morphology:

• βάρβαρος (nominative singular masculine) – a foreigner, non-Greek speaker
• βαρβάρου (genitive singular masculine) – of a foreigner
• βαρβάρῳ (dative singular masculine) – to/for a foreigner
• βάρβαρον (accusative singular masculine) – a foreigner (direct object)
• βάρβαροι (nominative plural masculine) – foreigners
• βαρβάρων (genitive plural masculine) – of foreigners
• βαρβάροις (dative plural masculine) – to/for foreigners
• βαρβάρους (accusative plural masculine) – foreigners (direct object)

Origin & History

The term βάρβαρος originated as an onomatopoeic word, mimicking the incomprehensible “bar-bar” sounds that foreign languages seemed to make to Greek ears. In classical Greek literature, particularly during the time of Homer and Herodotus (5th century BCE), it was primarily used to distinguish Greeks from non-Greeks, especially Persians. Herodotus in his “Histories” frequently uses the term to describe the Persian enemies of Greece, establishing a Greek/barbarian dichotomy that became fundamental to Greek identity.

In the Hellenistic period, the connotation shifted slightly. After Alexander the Great’s conquests, the Greek/barbarian distinction became less about ethnicity and more about culture and education. Those who adopted Greek language, philosophy, and customs (regardless of ethnic origin) were considered civilized, while those who maintained their native customs were still labeled βάρβαροι. In the Septuagint (LXX), the term appears sparingly, primarily in later books, reflecting this cultural rather than purely ethnic distinction. By the Roman period, when the New Testament was written, the concept had evolved further, with Romans generally exempt from the label despite not being ethnically Greek, due to their adoption of Hellenistic culture.

Expanded Definitions & Translation Options

• Cultural-Linguistic Outsider – One who speaks a different language and has different customs from the dominant culture
• Non-Greek/Non-Roman – One outside the Greco-Roman cultural sphere
• Uncivilized Person – One perceived as lacking the education or refinement of Hellenistic society
• Foreign or Strange – Something or someone perceived as alien or unfamiliar

βάρβαρος Translation Options:

• “Foreigner” – Emphasizes the person’s origin outside the cultural mainstream; most neutral translation for modern readers
• “Non-Greek speaker” – Highlights the linguistic aspect that was central to the original meaning
• “Outsider” – Captures the social dimension of being outside the dominant cultural group
• “Native” – Appropriate in contexts like Acts 28:2,4 where it refers to indigenous populations
• “Uncivilized person” – Reflects the cultural judgment sometimes implied, though this connotation is less prominent in biblical usage

Biblical Usage

In the New Testament, βάρβαρος appears only 6 times, with the most notable usage in Acts 28:2, describing the inhabitants of Malta who showed extraordinary kindness to Paul and the shipwreck survivors. Here, Luke uses the term neutrally to identify the non-Greek speaking natives of the island. The Apostle Paul employs the term in Romans 1:14 when speaking of his obligation to preach to both “Greeks and βάρβαροι,” using it as a comprehensive way to describe all gentile peoples regardless of cultural background.

In Pauline theology, the term takes on additional significance in Colossians 3:11, where Paul states that in the Messiah, distinctions between “Greek and Jew… barbarian, Scythian” no longer determine one’s standing in God’s community. Here, βάρβαρος represents cultural outsiders in general, with “Scythian” representing the extreme example of those considered most uncivilized even among barbarians. This usage demonstrates how early Christianity began breaking down cultural barriers that divided the ancient world.

• “The natives [βάρβαροι] showed us extraordinary kindness; for because of the rain that had set in and because of the cold, they kindled a fire and received us all.” Acts 28:2
• “The natives [βάρβαροι] saw the creature hanging from his hand, they began saying to one another, ‘Undoubtedly this man is a murderer, and though he has been saved from the sea, justice has not allowed him to live.'” Acts 28:4
• “I am under obligation both to Greeks and to barbarians [βαρβάροις], both to the wise and to the foolish.” Romans 1:14
• “A renewal in which there is no distinction between Greek and Jew, circumcised and uncircumcised, barbarian [βάρβαρος], Scythian, slave and freeman, but the Messiah is all, and in all.” Colossians 3:11
• “If then I do not know the meaning of the language, I will be to the one who speaks a barbarian [βάρβαρος], and the one who speaks will be a barbarian [βάρβαρος] to me.” 1 Corinthians 14:11

Cultural Insights

The Greek concept of βάρβαρος played a significant role in ancient identity formation. After the Persian Wars (492-449 BCE), Greek identity solidified around the concept of not being a βάρβαρος. This dichotomy was so fundamental that the ancient Olympic Games were restricted to Greeks only—no “barbarians” allowed. The distinction wasn’t primarily racial but cultural and linguistic, centered on whether one spoke Greek and participated in Greek customs and education (παιδεία/paideia).

This understanding illuminates Paul’s statement in Colossians 3:11, where he specifically mentions “barbarian, Scythian” in his list of distinctions overcome in the Messiah. The Scythians, nomadic horse-archers from the Eurasian steppe, represented the epitome of barbarism to Greeks and Romans—they were considered the “barbarians among barbarians.” Ancient accounts described them as wearing clothes made from human scalps, drinking from human skulls, and practicing human sacrifice. By including even Scythians in the new community formed around the Messiah, Paul was making a radical statement about the inclusive nature of God’s kingdom that would have shocked his original audience far more than modern readers might realize.

Theological Significance

The biblical usage of βάρβαρος reveals a profound theological reorientation of ancient social hierarchies. While Greek culture created a binary world of Greeks versus barbarians, and Jewish tradition often divided humanity into Jews and Gentiles, the early Messianic community dismantled these barriers. In Colossians 3:11, Paul’s declaration that there is “neither Greek nor Jew… barbarian, Scythian” in the Messiah represents a radical theological innovation, showing that God’s redemptive plan transcends cultural, ethnic, and linguistic boundaries.

This transformation is powerfully illustrated in Acts 28, where the “barbarians” of Malta demonstrate extraordinary φιλανθρωπία (philanthropia, “love of mankind”) toward Paul and the shipwrecked travelers. Luke’s description subtly subverts expectations—these supposed “uncivilized” people exemplify exceptional kindness and hospitality, qualities highly valued in both Jewish and Greco-Roman traditions. Far from portraying them negatively, Luke presents these βάρβαροι as unwitting participants in God’s providential care for Paul and his companions. This narrative demonstrates how the Kingdom of God often manifests among those marginalized or dismissed by dominant cultural paradigms, anticipating Yeshua’s teaching that “the last shall be first” (Matthew 20:16).

Personal Application

Understanding βάρβαρος invites us to examine our own cultural assumptions about who belongs and who is excluded. Just as ancient Greeks labeled those with different languages and customs as “barbaric,” we too can unconsciously create categories of “us” versus “them” based on differences in speech, appearance, or behavior. The transformative message of the Gospel calls us to see beyond these human-made boundaries and recognize the image of God in every person.

When Paul declares that in the Messiah there is no longer “barbarian, Scythian,” he provides a spiritual framework for embracing those we might consider “other.” This might mean building relationships across socioeconomic divides, welcoming immigrants and refugees, or simply extending kindness to the person whose customs or communication style seems strange to us. As the “barbarians” of Malta demonstrated exceptional kindness to Paul, we too are called to show unexpected love that transcends cultural boundaries. In doing so, we participate in God’s redemptive work of reconciliation, creating communities that reflect the inclusive nature of His kingdom.

Related Words

• ἀλλογενής (allogenēs) – “of another race,” foreigner (al-lo-gen-ēs) – A term used especially for non-Jews, emphasizing ethnic difference rather than cultural-linguistic difference like βάρβαρος. See G241
• ξένος (xenos) – stranger, foreigner, guest (ksen-os) – While βάρβαρος emphasizes cultural-linguistic difference, ξένος focuses more on the status of being away from one’s home or natural place. Can be more neutral or even positive in connotation. See G3581
• ἔθνος (ethnos) – nation, people, gentiles (eth-nos) – Used for non-Jewish peoples collectively, contrasted with βάρβαρος which could apply to individuals based on their speech or culture. See G1484
• Ἕλλην (Hellēn) – Greek (hel-lēn) – The direct cultural opposite of βάρβαρος in classical usage, representing those who spoke Greek and participated in Greek culture. See G1672
• ἀλλότριος (allotrios) – belonging to another, strange, foreign (al-lot-ri-os) – Emphasizes something that belongs to someone else or is strange, while βάρβαρος emphasizes cultural/linguistic differentness. See G245

Did you Know?

• The English word “barbarian” comes directly from the Greek βάρβαρος, but has taken on more negative connotations of savagery and cruelty that weren’t necessarily present in the biblical usage. This semantic shift reflects how cultural prejudices can become embedded in language over time. In the New Testament, particularly in Acts 28, the term is used relatively neutrally to simply identify non-Greek speakers, without necessarily implying moral judgment about their character or worth.
• The Maltese people described as βάρβαροι in Acts 28:2 likely spoke a Punic dialect derived from Phoenician, related to ancient Hebrew. Ironically, from a Jewish perspective, these “barbarians” would have spoken a Semitic language more closely related to Hebrew than Greek was. This linguistic reality adds a layer of complexity to the cultural identities at play in this narrative, as Paul—a Jew who spoke Greek, Hebrew, and Aramaic—could possibly have understood elements of the Maltese dialect, complicating the notion of who was truly “foreign” to whom in this encounter.
• The ancient Romans had a complicated relationship with the concept of βάρβαρος. Though they adopted much of Greek culture and spoke Latin rather than Greek, they were generally exempted from the “barbarian” label by the time of the New Testament. Instead, Romans created their own version of the civilized/uncivilized dichotomy, distinguishing between the “Romanitas” (Roman-ness) of their empire and the “barbarity” of Germanic, Celtic, and other tribes beyond their northern borders. This historical context helps explain why Paul, in Romans 1:14, can write to Roman citizens about his obligation to both “Greeks and barbarians” without implying that his Roman audience falls into the latter category.

Remember This

βάρβαρος reminds us that in God’s kingdom, the labels used to exclude “others” are transformed into opportunities for radical inclusion, where those once deemed outsiders become bearers of unexpected grace and essential members of the Messiah’s body.