14:27 may not.  Acts 13:42,46 and 47 are associated with Isaiah 49:6, which can

only mean Gentiles in the generally accepted sense.

While we must encourage every believer to exercise the Berean spirit

(Acts 17:11) we must not close our eyes to the Satanic travesty, equally

mentioned in the same chapter of the Acts, namely the Athenian spirit of ever

telling or hearing `something newer' (kainoteron) (Acts 17:21).

The Authorized Version, while containing faults that have been exposed by

both friend and foe, still maintains an eminent position in spite of several

versions that have followed it.  Where the A.V. reads `Gentiles' in Genesis

10:5, the R.V.  reads `nations'.  There is no question that `nations' is a good

rendering, as verses 20,31 and 32 reveal.  Why, it may be asked, did the A.V.

choose to translate the first occurrence of the Hebrew Goyim by the word

`Gentiles'? May it not be that instead of accusing them of ignorance, we should

credit them with intelligent insight?  True there can be no `Gentiles' where

there are no `Jews', yet knowing what was written in Deuteronomy 32:8 they may

have intended to indicate that all these `nations' would be `Gentiles' as soon

as Israel came into view.

`When the Most High divided to the nations their inheritance (a ref. to

Gen. 10:5,32), when He separated the sons of Adam, He set the bounds of

the people according to the number of the children of Israel'.

The Greeks made a similar distinction, calling the other nations of the

world `Barbarians', which is accepted without comment by the writers of the New

Testament  The accepted meaning of the word `Gentile' in the English tongue is

`any nation other than the people of Israel'.  It is impossible that any

objection we may lodge at this time of day could or should dislodge this word

from the dictionary and literature of the centuries.  The wiser course is to

use the term with discrimination, in other words, to practise Right Division

even in the terms we are compelled to employ.

Giants.  The question of who and what were the `giants' mentioned in the Old

Testament is wider than the limited scope of this analysis, but one set of

references found in Deuteronomy 1 to 3 has a bearing, by analogy, upon the

warfare of the church and its spiritual foes in high places.  The first three

chapters of Deuteronomy deal with events just before and just after the forty

years in the wilderness.  The material is abundant, and our purpose is best

served by selecting that which illuminates principles rather than by giving an

exposition of the book in detail.  The structure of Deuteronomy 1 to 3 brings

into prominence certain salient features, and we will first of all place that

structure before the reader.