Understanding ἔθνος (ethnos) Strong’s G1484: Nations, Gentiles, and God’s Redemptive Plan for All Peoples

Pronunciation Guide: ETH-nos (the ‘th’ as in ‘think’)

Basic Definition

Strong’s G1484: The Greek word ἔθνος (ethnos) primarily refers to a group of people bound together by common ancestry, customs, and/or geographical location—a nation, people group, or tribe. In New Testament usage, it often specifically designates non-Jewish peoples (Gentiles) in contrast to the Jews. It can also carry political connotations referring to nations as political entities or even describe a class of people with shared characteristics.

Etymology and Morphology

• Noun (neuter)
• Origin: Indo-European root, related to the concept of “one’s own kind”
• Found in narrative, teaching, prophecy, and apocalyptic literature
• Used prominently in Matthew, Luke-Acts, Paul’s epistles, and Revelation
• Appears approximately 164 times in the New Testament
• Common in Septuagint translations of Hebrew גּוֹי (goy) and עַם (‘am)

ἔθνος Morphology:

• ἔθνος (nominative singular) – nation
• ἔθνους (genitive singular) – of a nation
• ἔθνει (dative singular) – to/for/in a nation
• ἔθνος (accusative singular) – nation (direct object)
• ἔθνη (nominative plural) – nations
• ἐθνῶν (genitive plural) – of nations
• ἔθνεσι(ν) (dative plural) – to/for/in nations
• ἔθνη (accusative plural) – nations (direct object)

Origin & History

The term ἔθνος has deep roots in classical Greek literature, where it initially denoted any group bound by common traits. In Homer’s works (8th century BCE), the word described flocks of birds or swarms of bees before extending to human groups. Herodotus (5th century BCE) in his “Histories” used ἔθνος to describe various peoples and tribes encountered during his travels, emphasizing cultural distinctiveness rather than political organization.

In the Septuagint (3rd-2nd century BCE), translators employed ἔθνος as the primary rendering for the Hebrew גּוֹי (goy), creating a semantic shift that would profoundly influence New Testament usage. While originally neutral in Hebrew, the Septuagint usage increasingly carried connotations of “foreigners” or “pagans” in contrast to the Jewish people. This development reflects the post-exilic Jewish consciousness of being a distinct covenant people amidst surrounding nations. Early church fathers like Justin Martyr and Clement of Alexandria continued this trajectory, using ἔθνη to refer to those outside the Christian community, though with the understanding that the gospel invitation extended to all peoples without distinction.

Expanded Definitions & Translation Options

• A distinct people group with shared ancestry, language, or customs
• Non-Jewish peoples (Gentiles) as distinguished from Jews
• Political entities or nations with defined territories and governments
• Groups characterized by common practices or beliefs
• The masses or common people (occasionally)

ἔθνος Translation Options:

• Nation – Emphasizes political or geographical unity; most appropriate when discussing organized states or kingdoms
• People – Highlights cultural and ethnic unity; useful when ethnic identity rather than political structure is in view
• Gentiles – Specifically denotes non-Jewish peoples; most appropriate in contexts contrasting with Jewish identity
• Pagans/Heathen – Carries religious connotations, emphasizing those outside covenant relationship with God; appropriate in contexts addressing idolatry or non-Jewish religious practices
• Foreigners – Emphasizes outsider status; useful in contexts where relationship to Israel as God’s people is primary

Biblical Usage

The term ἔθνος appears with remarkable frequency in the New Testament, serving as a key concept in the unfolding of salvation history. Its first appearance in Matthew 4:15 quotes Isaiah’s prophecy about “Galilee of the Gentiles,” immediately establishing the theme of God’s redemptive purposes extending beyond Israel. In the Gospels, Jesus occasionally ministers to Gentiles, foreshadowing the later worldwide mission, while also recognizing the priority of His ministry to Israel (Matthew 10:5-6, 15:24).

The book of Acts traces the dramatic expansion of the gospel to the ἔθνη, beginning with Cornelius (Acts 10) and culminating in Paul’s declaration that “God’s salvation has been sent to the Gentiles” (Acts 28:28). In Paul’s epistles, the inclusion of the ἔθνη in God’s redemptive plan becomes a central theological theme, particularly in Romans and Galatians. The term reaches its climactic usage in Revelation, where representatives from every ἔθνος worship the Lamb (Revelation 7:9) and the nations bring their glory into the New Jerusalem (Revelation 21:24).

• “The land of Zebulun and the land of Naphtali, by the way of the sea, beyond the Jordan, Galilee of the Gentiles [ἔθνος].” Matthew 4:15
• “Go therefore and make disciples of all the nations [ἔθνος].” Matthew 28:19
• “Is God the God of Jews only? Is He not the God of Gentiles [ἔθνος] also? Yes, of Gentiles [ἔθνος] also.” Romans 3:29
• “That the Gentiles [ἔθνος] are fellow heirs and fellow members of the body, and fellow partakers of the promise in Messiah Jesus through the gospel.” Ephesians 3:6
• “After these things I looked, and behold, a great multitude which no one could count, from every nation [ἔθνος] and all tribes and peoples and tongues, standing before the throne and before the Lamb.” Revelation 7:9
• “The nations [ἔθνος] were enraged, and Your wrath came, and the time came for the dead to be judged.” Revelation 11:18
• “And the nations [ἔθνος] will walk by its light, and the kings of the earth will bring their glory into it.” Revelation 21:24

Cultural Insights

In the first-century Jewish worldview, the concept of ἔθνη (Gentiles) carried profound social and religious implications. The Jewish people maintained strict boundaries through dietary laws, circumcision, and Sabbath observance that physically and socially separated them from surrounding nations. These practices were not merely cultural preferences but divine commands intended to preserve Israel’s distinct identity as Yahweh’s covenant people. The term גּוֹיִם (goyim) in Hebrew thought often carried pejorative connotations, as Gentiles were viewed as ritually unclean and outside God’s covenant promises.

This cultural backdrop illuminates the revolutionary nature of the early church’s inclusion of Gentiles. The Jerusalem Council (Acts 15) addressed the monumental question of whether Gentiles needed to become culturally Jewish (through circumcision and Torah observance) to join the Messianic community. Their decision that Gentiles could enter the covenant community without full Jewish proselytization represented a profound theological shift. The Hebrew idiom “light to the nations” (אוֹר לַגּוֹיִם, Isaiah 42:6, 49:6) finds its fulfillment in this new reality, as the Messiah’s followers became the vehicle through which Israel’s calling to bless all nations was realized. This transformation of ethnic and religious boundaries in the early church stands as one of history’s most remarkable social revolutions.

Theological Significance

The concept of ἔθνος stands at the heart of biblical theology, revealing God’s universal redemptive purposes that transcend ethnic and national boundaries. From the beginning, Yahweh’s covenant with Abraham included the promise that “all peoples on earth will be blessed through you” (Genesis 12:3). Israel’s election was never an end in itself but always instrumental—they were chosen to be “a kingdom of priests” (Exodus 19:6) mediating God’s presence to all nations. The prophets envisioned a day when “many nations will come” to worship Israel’s God (Isaiah 2:2-4, Micah 4:1-3), culminating in Isaiah’s declaration that God’s house would be “a house of prayer for all nations” (Isaiah 56:7).

In the New Testament, this theological trajectory reaches its fulfillment through the Messiah Jesus and His ekklesia (church). Paul’s revelation that the “mystery” of God’s plan was the inclusion of the ἔθνη as “fellow heirs” (Ephesians 3:6) represents not a new plan but the culmination of God’s intentions from the beginning. The barrier-breaking power of the gospel (Ephesians 2:14) demonstrates God’s impartiality and universal love, while also fulfilling His particular promises to Israel. In the eschatological vision of Revelation, representatives from every ἔθνος worship before the throne (Revelation 7:9), and the healing of the nations becomes part of the new creation (Revelation 22:2). This grand narrative reveals God’s heart for all peoples and His sovereign purpose to gather worshippers from every cultural expression of humanity.

Personal Application

Understanding the biblical concept of ἔθνος challenges us to examine our own attitudes toward those who differ from us culturally, ethnically, or religiously. The early believers had to overcome deeply ingrained prejudices and separatism to embrace God’s inclusive vision. Similarly, we must confront our tendency toward tribalism and recognize that the gospel transcends all human divisions. When we elevate cultural, national, or ethnic identity above our identity in the Messiah, we contradict the unifying work of the cross.

On a practical level, this understanding calls us to actively participate in God’s mission to the nations. Whether through cross-cultural friendships, supporting global missions, welcoming immigrants and refugees, or sharing the gospel with those from different backgrounds, we have the privilege of participating in the fulfillment of God’s promise to Abraham. The next person you meet who differs from you ethnically or culturally is not an “other” to be feared or avoided, but potentially a future worshipper around the same heavenly throne. Let this awareness transform your daily interactions and expand your heart to embrace God’s love for all peoples.

Related Words

• λαός (laos, LAH-oss) – People, particularly God’s covenant people; often contrasts with ἔθνος by emphasizing the chosen people versus other nations. While ἔθνος focuses on ethnic or national identity, λαός can emphasize a called-out assembly with shared covenant status. See G2992
• φυλή (phylē, foo-LAY) – Tribe, specifically a group related by shared ancestry; more limited in scope than ἔθνος and often used for the twelve tribes of Israel or subdivisions within a nation. See G5443
• γλῶσσα (glōssa, GLOH-sah) – Tongue or language; often appears alongside ἔθνος in descriptions of diverse peoples, emphasizing linguistic rather than political or cultural dimensions of human groupings. See G1100
• βάρβαρος (barbaros, BAR-bar-os) – Barbarian, foreigner; a more pejorative term than ἔθνος, focusing on perceived cultural inferiority or linguistic unintelligibility of non-Greek speakers. See G915
• οἰκουμένη (oikoumenē, oy-koo-MEN-ay) – Inhabited world, Roman Empire; broader than ἔθνος, referring to the entire known world or empire rather than individual nations or peoples. See G3625

Did you Know?

• Did you know that our English word “ethnic” derives directly from the Greek ἔθνος? The etymology reveals how deeply this biblical concept has shaped modern discourse around identity, culture, and nationality. Though our contemporary understanding of ethnicity has evolved, the connection reminds us that questions of how different peoples relate to one another are as ancient as human civilization itself. The Bible’s progressive revelation on this topic—culminating in the radical inclusion of all peoples in Messiah—offers profound wisdom for today’s ethnic and cultural challenges.
• Did you know that in several key biblical passages, the singular form ἔθνος is used specifically for the Jewish people? While the plural ἔθνη typically refers to Gentile nations, passages like Luke 7:5 (“he loves our nation [ἔθνος]”) and John 11:48 (“the Romans will come and take away both our place and our nation [ἔθνος]”) apply the term to Israel itself. This linguistic detail reveals that the fundamental meaning centers on any people group with shared identity—the Jewish/Gentile distinction is contextual rather than inherent in the word itself. This nuance enhances our understanding of God’s perspective: all peoples, including Israel, are nations (ἔθνη) under His sovereign rule.
• Did you know that in modern Greek, the word ἔθνος continues to be used as the standard term for “nation”? The Greek national anthem is called “Ὕμνος εἰς τὴν Ἐλευθερίαν” (“Hymn to Freedom”) and repeatedly refers to the Greek people as an ἔθνος fighting for independence. This continuity across nearly three millennia demonstrates the enduring power of this concept in human identity formation. The biblical narrative takes this natural human tendency toward national identity and progressively reveals God’s purpose to create one new humanity from all ἔθνη while still celebrating their distinctive cultural contributions to the tapestry of divine worship.

Remember This

The journey of ἔθνος through Scripture reveals God’s heart to transform human divisions into a unified, diverse worshipping community where every tribe, language, people, and nation finds its true identity in relationship to the Messiah.