there can be no doubt but that `nation' or `nations' is the most satisfactory

translation of the singular goi and the plural goyim.  The same can be said of

ethnos in the New Testament.  There it is translated Gentiles, heathen, nation

and people.  Luke 2:32 renders the word `Gentiles', while Luke 7:5 when,

referring to Israel, renders it `nation', as does also John 11:48.  Acts 4:25

translates it `heathen' and Romans 10:19 translates it `people'.  The epistle

to the Galatians uses `heathen', `Gentiles' and `nations' for the one word

(Gal. 1:16; 2:2; 3:8).  What we found to be true in the Old Testament  we find

to be true in the New Testament.  In the plural the word indicates the non -

Jewish nations, which we may call Gentiles, but when used of Israel in the

singular it must keep its primitive signification of nation.  Owing to the fact

that goyim means the Gentiles, the Jew has developed an aversion to the word,

and does not readily use the singular goi of his own nation.  The reader will

have noticed that the returned people of Israel now occupying Palestine are

referred to as Israeli.  This means literally `of Israel', the full title being

`the goi of Israel', the goi, however, being suppressed and left unsaid.

There are one or two outstanding passages where the use of the word

`Gentile' is of dispensational significance.  In Matthew 10, the twelve

apostles were given their first commission, a commission that was concerned

with preaching the kingdom of heaven, a preaching which was confirmed by extra

-ordinary miracles.  This commission was severely limited:

`Go not into the way of the Gentiles, and into any city of the Samaritans

enter ye not: but go rather to the lost sheep of the house of Israel'

(Matt. 10:5,6).

It is patent, therefore, that the term `Gentile' was opposed to `Israel' in

this command to the twelve.

It is moreover made evident from Matthew 16, both from our Lord's own

statement and `from that time forth began' (16:21), and from Peter's reaction

(16:22), that those who had thus preached the gospel of the kingdom with signs

following, had done so without knowing that Christ must suffer and die!  For a

fuller examination of this and kindred subjects see article entitled Gospel (p.

66).  Also under the heading Gospel will be found an examination of the four

gospels and an exhibition of their distinctive teaching.  A special note of

comparison to which the reader is referred is that which sets out the

distinctive differences of Matthew and Luke, and we will not repeat ourselves

here, except to give the references that Luke makes to the Gentiles, and which

indicate the peculiar trend of his gospel:

`A light to lighten the Gentiles, and the glory of Thy people Israel'

(Luke 2:32).

The significance of this passage will be appreciated when it is

remembered that Simeon was `waiting for the consolation of Israel' (Luke 2:25),

yet under the power of the Holy Ghost, he put the Gentile first:

`Until the times of the Gentiles be fulfilled' (Luke 21:24).

If the corresponding section of Matthew 24 be read, it will be observed

that Luke adds the reference to the times of the Gentiles, a feature which

Matthew does not include.  Upon reaching the Acts of the Apostles, it is not

until we reach the seventh occurrence of ethnos, namely in Acts 9:15, that we

find the term used with any sense of favour.  See the article entitled People9

for further exposition.