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And I will bless her, and give thee a son also of her: yea, I will bless her, and she shall be a mother of nations; kings of people shall be of her. Genesis 17:16

It should be noted that the KJV translators called Sarah, Abraham's wife, "a mother of nations", which was translated from the Hebrew word "goy", and was usually translated as "gentile" in the rest of the Holy Bible.

The word "gentile" is a reference to someone of another race.  To a Greek, all non-Greeks are "gentiles", even if they were Israelites or jews living in Greece.  To an Israelite, all non-Israelites were "gentiles", even if they were Romans or jews or Greeks living in Judaea.  To a jew, all non-jews around the world are "gentiles".  To Israelites like Paul and Jesus Christ, non-Israelites like Caiaphas were "gentiles" but to jews like Caiaphas, Paul and Jesus Christ were "gentiles",

The word "gentile" appears in the Old Testament 30 times where it is translated from the Hebrew words "goy", "cha?ro^sheth", and "min-nee", and 93 times in the New Testament where it's translated from the Greek words "ethnos" and "Hellen".  But "goy" is also translated 375 times as "nations" or "nation", 143 times as "heathen", 11 times as "people"; "ethnos" is translated 64 times as "nations" or "nation, 5 times as "heathen", 2 times as "people"; "hellen" is translated 20 times as "Greek" or Greeks" but only 7 times as "gentile" or "gentiles".race.gif (12290 bytes)

Strong's Bible Dictionary associates the English words "race", "gentile", "heathen", "nation", "people" with the Greek word "ethnos", and translates both "goy" and "ethnos" as "gentile", "heathen", "nation", "people",   indicating that "goy" is also a reference to "race".   Since the English word "race" dates back to 1580, which was before the King James Version of the Holy Bible was completed in 1611, it's not clear why they didn't include it in the translation, particularly when so many passages make much more sense when viewed from the perspective of race or ethnicity, and when the Holy Bible is the history of the Israelite Race.

The Hebrew word "matteh" [Strong's 4292] is a word similar to "goy" and is translated 182 times as "tribe" or "tribes".  The Greek word "phule" [Strong's 5443, "offshoot", "race", "clan", "kindred", and "tribe"] is a word similar to "ethnos" and is translated 25 times as "tribe" or "tribes", 6 times as "kindreds"or "kindred".  Neither of these words are ever translated as "race".

The word "nation" can refer to a group of people of the same race in the same country, or in a different country, or to someone of another race in either place.  Translating the one Hebrew word "goiy" into the correct one of the four English words "nation", "people", "gentile", and "heathen" requires the context of the word to be closely scrutinized, and modern translators take exception to the KJV translators on many occurrences, with the following being an example:

Romans 3:9 What5101 then?3767 are we better4284 than they? No,3756 in no wise:3843 for1063 we have before proved4256 both5037 Jews2453 and2532 Gentiles,1672 that they are1511 all3956 under5259 sin;266

Even the KJV translated "hellen" into "Greek" three other times in Romans, so it's not clear why they would have suddenly switched to "gentiles" here. Modern translators view it in a way that makes more sense:

Romans 3:9 What then? are we better than they? No, in no wise: for we before laid to the charge both of Jews and Greeks, that they are all under sin;

Of even more concern is how it was determined that "ethnos" should have been translated as the word "heathen" rather than "gentile", "nation", or "people", as in Matthew 6:7, where the KJV and BBE translators differ considerably:

But1161 when ye pray,4336 use not vain repetitions,945, 3361 as5618 the3588 heathen1482 do: for1063 they think1380 that3754 they shall be heard1522 for1722 their848 much speaking.4180.

And in your prayer do not make use of the same words again and again, as the Gentiles do: for they have the idea that God will give attention to them because of the number of their words.

Considering that the original Greek word "ethnos" is also translated as "nation" and "people" in so many other verses, it's not definite that either "heathen" or "Gentiles" are better choices than "people".  The following verse is an example of the use of "nation" where it's clear that the context is actually "race":

And the LORD said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger, Genesis 25:23

The "manner of people" provides a clue that the differences are racial differences.  For what reason could this not be written as follows?:

And the LORD said unto her, Two [races] are in thy womb, and two manner of people shall be separated from thy bowels; and the one [race] shall be stronger than the other [race]; and the elder shall serve the younger,

Considering that the Holy Bible is the history of the Israelite Race, why would the KJV translators and many others have such an aversion to the word "race"?

Main Entry: 3race
Function: noun
Etymology: Middle French, generation, from Old Italian razza
Date: 1580
1 : a breeding stock of animals
2 a : a family, tribe, people, or nation belonging to the same stock b : a class or kind of people unified by community of interests, habits, or characteristics <the English race>
3 a : an actually or potentially interbreeding group within a species; also : a taxonomic category (as a subspecies) representing such a group b : BREED c : a division of mankind possessing traits that are transmissible by descent and sufficient to characterize it as a distinct human type

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go^y go^y

go'ee, go'-ee

Apparently from the same root as H1465 (in the sense of massing); a foreign nation; hence a Gentile; also (figuratively) a troop of animals, or a flight of locusts: - Gentile, heathen, nation, people.




The same as H2799; Charosheth, a place in Palestine: - Harosheth.


min minni^y minne^y

min, min-nee', min-nay'

For H4482; properly a part of; hence (prepositionally), from or out of in many senses: - above, after, among, at, because of, by (reason of), from (among), in, X neither, X nor, (out) of, over, since, X then, through, X whether, with.




Probably from G1486; a race (as of the same habit), that is, a tribe; specifically a foreign (non-Jewish) one (usually by implication pagan): - Gentile, heathen, nation, people.




From G1671; a Hellen (Grecian) or inhabitant of Hellas; by extension a Greek speaking person, especially a non-Jew: - Gentile, Greek.

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The following excellent analysis of the word "gentile", as translated from the Hebrew word "goy" and the Greek word "ethnos", is critiqued and updated in red below:


From the way it is written, it would appear that
many people are somewhat confused about what a
"Gentile" really is. It would further appear that many are
trying to obey the instructions given to Christians:
"Study to shew thyself approved unto God, a workman
that needeth not to be ashamed, rightly dividing the
word of truth." (2 Timothy 2:15)

 Gentile Strong's Concordance: #1672  Hellen
(hel'-lane); from 1671; a Hellen (Grecian) or inhabitant
of Hellas; by extension a Greek-speaking person,
especially a non-Jew: KJV -- Gentile, Greek.

Since jews weren't Hebrews and Israelites were, this definition is both inaccurate and deficient.  If there's any need to stress who a gentile is, it would be more accurate to write "especially a non-Israelite".  By writing "especially a non-Jew" the false impression is conveyed that jews were Hebrews.

 Thayer's Definition: #1672  Hellen-:

 1) a Greek either by nationality, whether a native of
the main land or of the Greek islands or colonies

 2) in a wider sense the name embraces all nations
not Jews that made the language, customs, and
learning of the Greeks their own; the primary reference
is to a difference of religion and worship


 Strong's Concordance: #1671  Hellas (hel-las'); of
uncertain affinity; Hellas (or Greece), a country of
Europe: KJV-- Greece.

 Thayer's Definition: #1671 Hellas-Greece =
"unstable: the miry one" a country in southern Europe

Gentiles: Old Testament:

 Strong's Concordance: #1471  gowy (go'-ee); rarely
(shortened) goy (go'-ee); apparently from the same root
as 1465 (in the sense of massing); a foreign nation;
hence, a Gentile; also (figuratively) a troop of animals,
or a flight of locusts:  KJV-- Gentile, heathen, nation,

All of these dictionaries miss the essence of the word "goy".  The correct word here is "race" rather than "people", or at least "race" should be included along with "people".  The reference isn't to a random group of people, or a geographic spot where people are located, but to the racial characteristics of a race of people.

 Brown-Diver-Brigg's Definition: #1471  gowy rarely
(shortened) goy-as a noun, masculine: nation, people

 a) nation, people
1) usually of non-Hebrew people
2) used of descendants of Abraham
3) used of Israel
 b) used of a swarm of locusts or other animals
(figurative) as a proper noun, masculine:
 c) Goyim? = "nations"

This definition gets closer than the rest to using the word "race" by mentioning different races:  "non-Hebrews", "descendants of Abraham", "of Israel" [read: descendants of Jacob, or Israelites], so then why would it omit the very word "race" from the definition, and why did all translators fail to translate either "goy" or "matteh" into the English word "race" even once?   The Holy Bible describes multiple races, yet the closest these English translations get is "goy" being translated as "people" and "matteh" being translated as "tribe" (which Strong's Concordance also translates as "race").

Gentiles: New Testament:

 Strong's Concordance:  #1484  ethnos (eth'-nos);
probably from 1486; a race (as of the same habit), i.e. a
tribe; specially, a foreign (non-Jewish) one (usually by
implication, pagan): KJV-- Gentile, heathen, nation,

Here, Strong's finally catches on that "ethnos" means race, sidetracks the train of thought by including "as of the same habit", makes a direct reference to jews, but omits any mention of Israelites, and throws in for final measure the completely inappropriate word "heathen".  If you were to rely only on Strong's and these other dictionaries and were to fail to read the words in conetxt in the Holy Bible, you would be turned around 180 degrees from the real context of the word "ethnos".

 Thayer's Definition: #1484  ethnos-:

 1) a multitude (whether of men or of beasts)
associated or living together; a company, a troop, a

 2) a multitude of individuals of the same nature or
genus, the human race

 3) a race, a nation, a people, a group

 4) in the Old Testament, foreign nations not
worshiping the true God, pagans, Gentiles

 5) Paul uses the term for Gentile (non-Jewish)

Paul was an Israelite to whom a gentile was a non-Israelite.   To jews, Paul was a gentile, but to Paul, jews were gentiles.

 Therefore, I am sending this to you as the Lord Jesus
Christ has laid it upon my heart to do. In this
presentation you will find some things you will not wish
to believe, because it is completely opposite to the
teachings you have been given from the pulpits of
America. But I respectfully ask that you give me the
courtesy to read it in its entirety before you throw it
away. That is all I ask.


GENTILE: "gentilis"

 1). Among Jews, one not a Jew.

 2). Among Christians, a heathen or pagan.

 3). Among Mormons, one not a Mormon.

 4). Of or pertaining to a gens, tribe, or people. (Funk
& Wagnalls Standard Desk Dictionary, Volume 1)

[which excludes the most important example: 5) Among Israelites, a non-Israelite].

 Therefore, since you are a Christian you cannot be a

 Now as you will soon see a great deal of confusion
and misunderstanding has been caused by the use of the
word "gentile" in the English translations of the Bible. So
let us take up a brief study of it.

  1.  First: It should always be remembered that foreign
    languages often lose the strength  of their meaning
    through translation.
  2. Second: It should also be remembered that some
    words have many meanings.

 Take the word "man" as an illustration. Generically
speaking it means "mankind" generally, both men and
women. But if it is used in the same sentence with the
word woman, it means the "male of the species." If it is
used in the same sentence with the word "boy" it means
the "mature of the species." Thus the word "man" has
three meanings, the meaning of the word being
determined by its use in the context.

 Man: Strong's Concordance: #120  'adam
(aw-dawm'); from 119; ruddy i.e. a human being (an
individual or the species, mankind, etc.): KJV-- X
another, + hypocrite, + common sort, X low, man
(mean, of low degree), person.

 Brown-Driver-Brigg's Definition: #120  'adam-

1) man, mankind
 a) man, human being
 b) man, mankind (the much more frequently-
intended sense in the Old Testament)

 c) Adam, the first
White man or a man who could blush.
 d) a city in the Jordan River valley

 The word "Camel" generically speaking means "A
large Asian or African ruminant with a humped back,
used in the desert as a beast of burden." However, in
America it also has come to mean "a cigarette by that
name." Thus the word "Camel" has two meanings, the
meaning of the word being determined by its use.

 The word "Ivory" means "A hard, white,
smooth-textured dentine, the chief substance of the tusks
of elephants, walruses; Any substance resembling ivory;
The creamy white color of ivory; The keys of a piano; and
type of soap used in cleaning. Thus the word "Ivory" has
come to have five meanings, the word meaning of the
word being determined by its use in the context.

 Now you can understand that the word "gentile" is a
translation of the Hebrew word "goi" [singular] and
"goyim" [plural] and the Greek word "ethnos" [singular]
and "ethne" [plural]. Thus when the translators use the
word "gentile" to translate these words is often misleading
because it is a misapplication of the Hebrew and Greek
words as used in the Bible.

 The modern use of the word has come to mean
non-Jew or non-Israel, but that meaning cannot be
maintained in the face of the evidence that will be
presented in this study.

 The Hebrew word "goi" is a collective noun meaning
"nation" or sometimes a collective body of people. But it
has been translated into English many different ways. The
word occurs 557 times in the Old Testament. The
Authorized Version of the Bible translates it "gentile" 30
times; "heathen" 142 times; "nation" 373 times; "people"
11 times; and "another" once. But the American Standard
Revised Version cuts the occurrence of "gentile" from 30
to 9 times, and then shows in the footnotes of 5 of those 9
times that the word "nations" should have been used.

 Of course the word "nation" is not always an exact
equivalent term because there is too much of a political
significance attached to it. But it is much better than the
word "gentile" and some of our best translators prefer the
word "nations." This is also shown by the way the Revised
Version eliminates the word "gentiles." 
[You will also see that the word "race" fits in even better than "nation"].

 The same thing is true of the Greek word "ethnos." It
occurs 164 times in the New Testament. In the
Authorized Version it is translated "gentiles" 93 times;
"heathen" 5 times; "nation or nations" 64 times; and
"people" twice. In the American Standard Revised
Version it is "gentiles" 96 times in the text and 7 times in
the footnotes, making 103 occurrences altogether. But in
the footnotes it is corrected 15 times to read "nations,"
making the final count 88. So not only the Hebrew word
"goi" but also the Greek word "ethnos" has been
translated to read "nations" more than any other word.
[even though it should have been translated "race" in many contexts].

 Though the word "gentiles" and the word "heathen"
are used many times in the Bible. We must face the facts
that there are NO Hebrew or Greek words that would
demand this translation.
[This is an extrememly important and accurate point].

 If you will consult a good dictionary, you will find
that the word "gentile" is derived from the Latin word
"gentilis" and properly understood means "non-
[With the most common occurrence being a member of a race other than your own, as in non-Israelite, non-White, non-Caucasian].

 As used by a Jew or an Israelite it would mean non-
Jew or non-Israelite as we have already pointed out. But
they are not the only people who have a right to use the
word, which is why we presented the Mormon portion to
demonstrate that point. 
[It's good that the word "non-Israelite" is finally used here, but omitting it before was distracting].

 In other words, suppose a Buddhist priest spoke Latin
and he wanted to refer to the nations that were not
Buddhist, he would call them "gentilis."

[Except that we're lapsing back to the notion that "ethnos" is a reference to religion rather than race.  A more appropriate analogy would be for an Asian who spoke Latin to refer to all non-Asians as "gentilis"].

 In Hebrew and Greek, there is no EXACT equivalent
to the Latin word "gentilis" or the English word "gentile."
Nevertheless, if this same Buddhist priest spoke Hebrew
and Greek along with his Latin and wanted to refer to the
nations that were not Buddhist, he would call them
"goyim" if speaking Hebrew and "ethne" if speaking
Greek, and each time he would naturally include the
Jewish and Israel people.

[Only if this Buddhist knew that Israelites and jews were separate and distinct races].

 Likewise a Moslem priest could use the three
languages and refer to the Jews or the Israelites as
"gentilis, goyim and ethne."


 One very important thing you MUST always keep in
mind is that "goi" and "ethnos" are collective nouns and
cannot properly be translated to mean an individual
person. They ALWAYS refer to a group. There is NO
such thing as A GENTILE; it is always plural. "Gentiles" in
its plural sense may at times be used to translate "goi"
and "ethnos" but its use gives an added thought not
intended in the original word which cannot in every case
be justified.

Another important word found in the Hebrew text,
which needs only passing notice is the Hebrew word "am"
and is found many times in the Old Testament text. It is
translated "nation" but 17 times. It is usually translated
"people," for it occurs that way 1,835 times in our English
text. Occasionally it is qualified by the phrase, "every
people," but when it is rendered "the people" it usually
means Israel. But this is not the word that has been the
source of misunderstanding. Translations of the Hebrew
word "goi" and the Greek word "ethnos" have caused the

[A quick review of the use of the word "am" by the KJV translators will demonstrate that the correct English translation in many instances is "race" rather "people"].

 The Hebrew word "goi" and the Greek word "ethnos"
in their singular and plural forms are used in three ways
in the Bible.


 1). In referring to the Israel and Jewish people -- let
us note the verses which follow below found in the Old
Testament and New Testament which refer either to
Israel or the Jews as a nation and use the Hebrew word
"goi" and the Greek word "ethnos."

 To demonstrate the absurdity of always translating
the word "goi" or "ethnos" as "gentile" we suggest that you
read the following verses substituting the word "gentile"
or "heathen," for "nation or nations":
[we will also include the word "race" in place of "nation" to demonstrate how this is a more perfect fit].

 "I will make of thee a great nation [gentile/heathen]
(Genesis 12:2)

 "A father of many nations [gentile/heathen]
[races] have I
made thee." (Genesis 17:4-5)

        "Lord, wilt thou slay a righteous nation
[race]?" (Genesis 20:4)

 "Two nations [gentile/heathen]
[races] are in thy womb."
(Genesis 25:23)

 "A nation [gentile/heathen]
[race] and a company of nations
[races]." (Genesis 35:11)

 "His seed shall become a multitude of nations
[races]." (Genesis 48:19)

 "Ah sinful nation [gentile/heathen]
[race], a people laden
with iniquity." (Isaiah 1:4)

 "Send him against an hypocritical nation
[race]." (Isaiah 10:6)

 "Shall cease from being a nation [gentile/heathen]
before me." (Jeremiah 31:36)

 "He loveth our nation [gentile/heathen]
[race] and hath built
us a synagogue." (Luke 7:5)

 "The Romans shall come and take away our place
and nation [gentile/heathen]
[race]." (John 11:48)

 "That one man should die for the people, and that the
whole nation [gentile/heathen]
[race] perish not." (John 11:50)

 "Worthy deeds are done unto the nation
[race] by thy providence." (Acts 24:2)

 "I came to bring alms to my nation [gentile/heathen]
(Acts 24:17)

 Now can you see and understand?  For from the
foregoing verses and many many others that could be
given, it can easily be seen that the Hebrew word "goi"
and the Greek word "ethnos" do not ALWAYS refer to
non-Israel people
[and that the word "race" fits in even better than "nation" or "gentile" or "heathen"]


 2. Now let us read a few verses where the same
words are used and, as can be seen, refer very definitely
to non-Israel people.

 "With Chedorlaomer the king of Elam, and with Tidal
king of (nations)
[races]." (Gen 14:9)

 "And also of the son of the bondwoman will I make a
[race]." (Gen. 21:13)

 "For I will make him a great (nation)
[race]." (Gen. 21:18)

 "There was none like it in all the land of Egypt since it
became a (nation)
[race]." (Ex.  9:24) [perhaps the first non-fit].

 "For I will cast out the (nations)
[races] before thee." (Ex.

 "Have the gods of the (nations)
[races] delivered them." (Isa.

 "Go not into the way of the (Gentiles)
[other races]." (Matt. 10:5)

 "For nation
[race] shall rise against (nation) [race]." (Matt. 24:7)

 "Led away captive into all (nations)
[races]." (Luke 21:24)

 "And the (nation)
[race] to whom they shall be in bondage
will I judge, said God." (Acts 7:7)

 "But there was a certain man, called Simon, which
beforetime in the same city used sorcery, and bewitched
the (people)
[race] of Samaria." (Acts 8:9)

 "Because that on the (Gentiles)
[other races] also was poured out
the gift of the Holy Ghost." (Acts 10:45)

 In these verses three words have been used to
translate the SAME Greek word "ethnos," and they are
"nations, gentiles and people."


3. Now we come to the third way in which the words
have been used, and that is to describe all nations, which
of course always includes Israel and non-Israel nations.

 "And in thy seed shall all the (nations)
[races] of the earth be
blessed." (Gen. 22:18)

 "Two (nations)
[races] are in thy womb." (Gen. 25:23)

 "Declare his glory among the (heathen)
[races]; his
marvellous works among all (nations)
[races]." (1 Chr. 16:24)

 "Let the (heathen)
[races] be judged in thy sight. Put them in
fear, O Lord: that the (nations)
[races] may know themselves to
be but men. Selah." (Psalms 9:19-20)

 NOTICE: The last two verses have used the two
words "heathen" and "nations" to translate the same word
in one passage.

[editor's note:  there's no rationale for the KJV translators to have translated the Hebrew word "goy" into the English word "heathen" in one verse and "nations" in the other, particularly when they're in the same paragraph.  While it's true that Strong's claims that the Hebrew word "goy" [Strong's 1471] means "gentile", "heathen", "nation", and "people", it's really stretching it to believe that a poet or author would have expected his readers to interpret the same word into two almost mutually exclusive meanings:  nations and heathens.

Psa 9:19 Arise,6965 O LORD;3068 let not408 man582 prevail:5810 let the heathen1471 be judged8199 in5921 thy sight.6440

Psa 9:20 Put7896 them in fear,4172 O LORD:3068 that the nations1471 may know3045 themselves1992 to be but men.582 Selah.5542

However, when the word "race" is substituted in both places, it makes far more sense than it did before].

The following are examples where "nation" is the appropriate word:

 "And ye shall be hated of all (nations) for my name's
sake...This gospel of the kingdom shall be preached in all
the world for a witness unto all nations." (Matt. 24:9, 14)

 "Go ye therefore, and teach all (nations)." (Matt.
[This is a reference to Israelites who were dispersed in all nations].

 "But in every (nation) he that feareth him, and
worketh righteousness, is accepted with him." (Acts

 We must also direct your attention to another Greek
word erroneously translated "gentiles." The word is
"hellen" and means "Greeks." It is used 27 times in the
New Testament. In 20 places it is properly translated
Greeks, but in 7 other places in the Authorized version it
is erroneously translated "gentiles." This has been
corrected in the Revised Version and nearly all
subsequent translations. For example, the Authorized
Version translates (John 7:35) to read:

 "Will he go unto the dispersed among the Gentiles,
and teach the Gentiles?" 
["the dispersed" refers to the Israelites who had been scattered to all nations, and thus were amongst many different races.  So the word "race" may be an even better choice than the word "Greek", and particularly the word "Gentile"]

 Nearly all revised versions translate this to read:

 "Will he go unto the dispersed among the Greek and
teach the Greek?"

 Another example can be found in (1 Corinthians

 "Give none offense, neither to the Jews, nor to the
Gentiles, nor to the church of God."

 Now there are several articles by well-known Bible
teachers who reject the Israel identity of the Anglo-Saxon
people because they say that this verse gives the only
classes that God now recognizes. In other words they
claim on the authority of this verse that the human race
is divided into Jews, Gentiles and the Church of God.

 As you can see, this is a good example of how
anything can be proved by taking a verse out of its
context. The context shows that Paul was admonishing
people to be conscientious in their walk so as not to
offend a weak brother.

[No.  Paul was an Israelite addressing fellow Israelites in Corinth, telling them not to offend jews, non-Israelites, nor the church of God, which implies that his intended audience were none of these three--not even the church of God].

 The division made in the text is only incidental to the
point he was trying to make. And then too, the text does
not say that there are only three classes of people. What
it does say is, "Give none offence, neither to the Jews, nor
to the Gentiles, nor to the church of God."

 Now if this text were given to show a division of
humanity, then it leaves the vast majority of the race out
entirely, because the word that is translated "gentiles" is a
palpable mistranslation and should be translated
[or race] This is exactly the way the Revised Version
gives it, as is also true of most private translations. But
you do not even need a Revised Version to discover this
error. Any good Bible with a marginal reading will show
this to be true.

 The Greek word that has been translated "gentiles" in
this verse is "hellen" and means "Greeks." So, if, as these
men have claimed, this verse proves there are only three
classes of people in the world which God now recognizes,
then they are the Jews, the Greeks and the Christians.
Everybody else is left out. 
[Unless it means "other races", in which event Paul the Israelite distinguised Israelites in Corinth from jews, other races, and the church of God]

 By using the same method of reasoning we could
quote (Galatians 3:28)
[There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus] and prove that God does not
recognize any distinction in the human race; then we
could go to the other extreme and quote (Colossians
[Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free: but Christ is all, and in all] to prove that God recognizes eight divisions of

 However in these cases we would be taking the verses
out of their context just as these men have done. But all
of the confusion over this text would have been avoided if
the word "Greeks" had been used instead of "gentiles."
Paul was writing to the Corinthians. Corinth was in
[And Greeks and Paul were different races].

 There were three
[no, four] classes of people mentioned here; [Israelite, or "the dispersed among the Greek"]
Jew, Greek and Christian. Had Paul been writing to the
Romans he no doubt would have said, "Give none
offence, neither to the Jews, nor to the Romans, nor to
the church of God."

 Besides these examples, there are three other places
where "hellen" has been translated "gentiles" where it
should have been translated "Greeks."
[or race] These are found in
(Romans 2:9-10; 3:9; and 1 Corinthians 12:13).

 While on this subject a few words should be said
about the way the word "gentiles" has been used in the
Epistle to the Romans, one of the important books in the
New Testament. And on this matter we will borrow some
thoughts from the late Dr. Wm. Pascoe Goard.

 In Dr. Goard's book, "Epistle to the Romans," he has
given some illuminating comments on how the word
"ethne" refers to the ten-tribed Israel. In these chapters
the Apostle Paul quotes quite freely from Hosea, Isaiah
and Elijah, and as Dr. Goard shows, all these quotations
refer to facts in the history of ten-tribed Israel, and not
in the history of Judah nor in the history of any other

 Thus when the word "gentiles" (Greek word "ethne")
is used in these three chapters it definitely is ten-tribed
Israel. It is not a contrast between Israel and non-Israel
people. It is a contrast between Israel in 975 B.C. and
Israel known as the "nations" in A.D. 60.

 Do not let the word "gentiles" mislead you. The Greek
word is "ethne" and means "nations." The Apostle Paul in
this Israel section of his epistle is merely contrasting
Israel's former state when she was known as Israel with
her state in his day when she was known as the "nations."
To use the popularized meaning of the word, they had
become "gentilized" in the sense that they were not
known as Israel.

[editor's note:  If the Twelve Tribes of Israel were no longer known as Israel, then James certainly could not have retained any credibility by writing:  "James, a servant of God and of the Lord Jesus Christ, to the twelve tribes which are scattered abroad, greeting." James 1:1. It's equally as likely that Paul was referring to fellow ISRAELITES who were living in foreign lands, countries, or nations, since most Israelites were no longer in Judaea. 




Probably from G1486; a race (as of the same habit), that is, a tribe; specifically a foreign (non-Jewish) one (usually by implication pagan): - Gentile, heathen, nation, people.

 Israel was one nation [Israelites were one race, broken down into 12 separate and distinct sub-categories called "phule" or "tribes] God had called out from among
the other nations; now she was just like the other nations
She had lost her identity so much that the Apostle Paul
said;  blindness was to stay on Israel until the "fulness of
the gentiles" (nations)
[races] be come in (Romans 11:25). This
"fullness of the gentiles" should be fullness of "nations."
[nope, "multitude of races"]
It is a direct reference to (Genesis 48:19), where it is stated
that Ephraim was to become a "multitude of nations"
[nope, "multitude of races"] in
the last days.

 This is confirmed by the fact that both Dr. Delitzsch's
translation of the New Testament into Hebrew -- sold by
the British and Foreign Bible society; and the
Ginsburg-Salkinson's New Testament, published by the
Trinitarian Bible Society, for the use of the Jews, have
the very same Hebrew words, "me lo hag-goyim, in
(Romans 11:25), that we find in (Genesis 48:19), in the
Hebrew Old Testament, and in this verse only.

 We use the expression "multitude of nations"
[or "multitude of races"] because
it is given as the correct reading in most Bibles in
preference to "fullness of nations

 In others words, Israel was to be blind to her identity
until the tribe of Ephraim became a multitude of nations
[or "multitude of races"].
That time has arrived now and that is the reason our
identity as Israel
[the RACE] is becoming known.

 As (Isaiah 25:7) reads, "He will destroy in this
mountain the face of the covering cast over all people,
and the veil that is spread over all nations

 That veil is being lifted now and our real identity and
the identity of other nations
[races] is becoming known.

 Some scholars, in translating (Genesis 48:19), where
the Hebrew is "me lo hag-goyim" render it a "company of
gentile nations." We are of the opinion that "a company
or multitude of nations
[races]" is the better translation.

 However, there is nothing wrong with the translation
if the right meaning is attached to the word "gentile."
That is, they would become so much like the other
nations that they would not be recognized as Israel. That,
of course, is a different meaning given to the word than is
meant in the original text.

 TO SUMMARIZE: the word "gentile" is derived from
the Latin word "gentilis" and is only one of several words
that are used to translate the Hebrew word "goi" and the
Greek word "ethnos" into English. The best word to us is
[races].  It would have been better if the word "gentile"
had never appeared in the English text. Neither "goi" nor
"ethnos" necessarily mean non-Israel, as we have shown


Not even Webster seems to be able to agree with himself, providing two conflicting definitions of "gentile", while bending over backwards to avoid the word "race"

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Gentile (jen’til) n. [< Fr. & L.; Fr.gentil <gentilis, of the same gens, Clan, or race, also, foreigner (in opposition to Roman), in LL.(Ec.), pagan, heathen (in opposition to Jew and Christian): see GENTLE [also G- for n. & adj. 1, 2, 3] 1. any person not a Jew; often, specif,, a Christian 2. formerly, among Christians, a heathen or pagan 3. Among Mormons, any person not a Mormon adj. 1. Not Jewish 2. heathen; pagan 3. not Mormon 4. of a clan, tribe, or nation 5. Gram. designating a nationality or country [French is a gentile adjective] —SYN. see PAGAN

gentile.jpg (32018 bytes)

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GEN'TILE, n. [L. gentilis; from L. gens, nation, race; applied to pagans.]

In the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a christian; a heathen. The Hebrews included in the term goim or nations, all the tribes of men who had not received the true faith,and were not circumcised. The christians translated goim by the L. gentes, and imitated the Jews in giving the name gentiles to all nations who were not Jews nor christians. In civil affairs, the denomination was given to all nations who were not Romans.

GEN'TILE, a. Pertaining to pagans or heathens.

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From G1671; a Hellen (Grecian) or inhabitant of Hellas; by extension a Greek speaking person, especially a non-Jew: - Gentile, Greek.

If this definition from Strong's were 100% accurate, then it would appear that the word "Greek" would be a better translation of the following than "gentile":

Romans 2:9 Tribulation2347 and2532 anguish,4730 upon1909 every3956 soul5590 of man444 that doeth2716 evil,2556 of the(5037) Jew2453 first,4412 and2532 also of the Gentile;1672

Then the KJV translators contradicted themselves by translating the exact same Greek word into "Greek" in Acts:

Act 16:1 Then1161 came2658 he to1519 Derbe1191 and2532 Lystra:3082 and,2532 behold,2400 a certain5100 disciple3101 was2258 there,1563 named3686 Timothy,5095 the son5207 of a certain5100 woman,1135 which was a Jewess,2453 and believed;4103 but1161 his father2962 was a Greek:1672

Why would they translate "hellen" as "gentile" in one part and "Greek" in the other?

Rom 2:10 But1161 glory,1391 honor,5092 and2532 peace,1515 to every man3956 that worketh2038 good,18 to the(5037) Jew2453 first,4412 and2532 also to the Gentile:1672




Probably from G1486; a race (as of the same habit), that is, a tribe; specifically a foreign (non-Jewish) one (usually by implication pagan): - Gentile, heathen, nation, people.

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A people; nations other than Israel.

For from the rising of the sun even unto the going down of the same my name shall be great among the GENTILES; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts. (Mal_1:11)

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jen�ti�lz (????, go�y, plural ?????, go�yim; e?�????, e�thnos, "people," "nation"): Goy (or Goi) is rendered "Gentiles" in the King James Version in some 30 passages, but much more frequently "heathen," and oftener still, "nation," which latter is the usual rendering in the Revised Version (British and American), but it is commonly used for a non-Israelitish people, and thus corresponds to the meaning of Gentiles." It occurs, however, in passages referring to the Israelites, as in Gen_12:2; Deu_32:28; Jos_3:17; Jos_4:1; Jos_10:13; 2Sa_7:23; Isa_1:4; Zep_2:9, but the word (??, ?a�m) is the term commonly used for the people of God. In the New Testament ethnos is the word corresponding to go�y in the Old Testament and is rendered "Gentiles" by both VSS, while (?a?�?, lao�s) is the word which corresponds to ?a�m?. The King James Version also renders ??�????e?, He�lle�nes, "Gentiles" in six passages (Joh_7:35; Rom_2:9, Rom_2:10; Rom_3:9; 1Co_10:32; 1Co_12:13), but the Revised Version (British and American) renders "Greeks."

The Gentiles were far less sharply differentiated from the Israelites in Old Testament than in New Testament times. Under Old Testament regulations they were simply non-Israelites, not from the stock of Abraham, but they were not hated or despised for that reason, and were to be treated almost on a plane of equality, except certain tribes in Canaan with regard to whom there were special regulations of non-intercourse. The Gentile stranger enjoyed the hospitality of the Israelite who was commanded to love him (Deu_10:19), to sympathize with him, "For ye know the heart of the stranger, seeing ye were strangers in the land of Egypt" (Exo_23:9 the King James Version). The Kenites were treated almost as brethren, especially the children of Rechab (Jdg_1:16; Jdg_5:24; Jer 35). Uriah the Hittite was a trusted warrior of David (2 Sam 11); Ittai the Gittite was captain of David's guard (2Sa_18:2); Araunah the Jebusite was a respected resident of Jerusalem. The Gentiles had the right of asylum in the cities of refuge, the same as the Israelites (Num_35:15). They might even possess Israelite slaves (Lev_25:47), and a Gentile servant must not be defrauded of his wage (Deu_24:15). They could inherit in Israel even as late as the exile (Eze_47:22, Eze_47:23). They were allowed to offer sacrifices in the temple at Jerusalem, as is distinctly affirmed by Josephus (BJ, II, xvii, 2-4; Ant, XI, viii, 5; XIII, viii, 2; XVI, ii, 1; XVIII, v, 3; CAp, II, 5), and it is implied in the Levitical law (Lev_22:25). Prayers and sacrifices were to be offered for Gentile rulers (Jer_29:7; Baruch 1:10, 11; Ezr_6:10; 1 Macc 7:33; Josephus, BJ, II, x, 4). Gifts might be received from them (2 Macc 5:16; Josephus, Ant, XIII, iii, 4; XVI, vi, 4; BJ, V, xiii, 6; CAp, II, 5). But as we approach the Christian era the attitude of the Jews toward the Gentiles changes, until we find, in New Testament times, the most extreme aversion, scorn and hatred. They were regarded as unclean, with whom it was unlawful to have any friendly intercourse. They were the enemies of God and His people, to whom the knowledge of God was denied unless they became proselytes, and even then they could not, as in ancient times, be admitted to full fellowship. Jews were forbidden to counsel them, and if they asked about Divine things they were to be cursed. All children born of mixed marriages were bastards. That is what caused the Jews to be so hated by Greeks and Romans, as we have abundant evidence in the writings of Cicero, Seneca and Tacitus. Something of this is reflected in the New Testament (Joh_18:28; Act_10:28; Act_11:3).

If we inquire what the reason of this change was we shall find it in the conditions of the exiled Jews, who suffered the bitterest treatment at the hands of their Gentile captors and who, after their return and establishment in Judea, were in constant conflict with neighboring tribes and especially with the Greek rulers of Syria. The fierce persecution of Antiochus IV, who attempted to blot out their religion and Hellenize the Jews, and the desperate struggle for independence, created in them a burning patriotism and zeal for their faith which culminated in the rigid exclusiveness we see in later times.

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(Heb., usually in plural, goyim), meaning in general all nations except the Jews. In course of time, as the Jews began more and more to pride themselves on their peculiar privileges, it acquired unpleasant associations, and was used as a term of contempt.

In the New Testament the Greek word Hellenes, meaning literally Greek (as in Act_16:1, Act_16:3; Act_18:17; Rom_1:14), generally denotes any non-Jewish nation.

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    I don't know what answer you are looking for but it would appear to be Israelites, because the entire Bible is about this one people, and not about any other people or race.

    As far as the gentiles go those were Israelites, not some foreign race or people.

[email protected] wrote:

In a message dated 9/13/2002 6:55:00 PM Central Daylight Time, [email protected] writes:

Can you without help tell us who the were third group of
people in the New Testament besides the Jews and
the Gentiles?   If not, you are showing that your leaders
are misleaders and you should reject them.

You revealed a lot about yourself by not answering this
simple question however, I find that most church goers
can not answer this SIMPLE QUESTION either.

Shall I help you?

  Can any other reader answer this SIMPLE QUESTION
  as to who the third group is in New Testament besides
  the Jews and the Gentiles?



jewn McCain

ASSASSIN of JFK, Patton, many other Whites

killed 264 MILLION Christians in WWII

killed 64 million Christians in Russia

holocaust denier extraordinaire--denying the Armenian holocaust

millions dead in the Middle East

tens of millions of dead Christians

LOST $1.2 TRILLION in Pentagon
spearheaded torture & sodomy of all non-jews
millions dead in Iraq

42 dead, mass murderer Goldman LOVED by jews

serial killer of 13 Christians

the REAL terrorists--not a single one is an Arab

serial killers are all jews

framed Christians for anti-semitism, got caught
left 350 firemen behind to die in WTC

legally insane debarred lawyer CENSORED free speech

mother of all fnazis, certified mentally ill

10,000 Whites DEAD from one jew LIE

moser HATED by jews: he followed the law Jesus--from a "news" person!!

1000 fold the child of perdition


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