2 Timothy

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NASB	2 Timothy 4:1 I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom:
AMPLIFIED 2015	2 Timothy 4:1 I solemnly charge you in the presence of God and of Christ Jesus, who is to judge the living and the dead, and by His appearing and His kingdom:

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Subject: will there be a judgement of the jews

Bible Note: Greetings Doc!

Well said my friend!

In support of your comments, here is what Kittel's says about the word.

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B. eŒthnos in the NT.
1. eŒthnos, which probably comes from eŒthos, means “mass,” “multitude,” “host,” and may be used for a “herd” or “swarm” as well as a human group. Applied to humans, it means a “people” but is a weaker term than, e.g., laoŒs or gloµssa. Of some 160 NT instances, 40 are quotations from the OT. This does not affect the general usage but may give a special nuance in context.
2. In 64 passages eŒthnos has no specialized sense. The reference is to a people or peoples (including the Jewish people; cf. Acts 10:22; 1 Pet. 2:9, eŒthnos being used interchangeably with laoŒs in this regard). paŒnta eŒthneµ denotes all nations.
3. In some cases, however, one senses that Israel is not included among the nations. Thus in Rom. 15:11 (based on Ps. 117:1) the call to praise God hardly need go out to Israel. Again, Israel does not have to be included in the promise of Gal. 3:8. In other passages too, e.g., Mt. 4:15; Lk. 21:24; Acts 4:25; Rom. 1:5; Rev. 10:11, the reference seems to be to the non-Jewish nations, i.e., the Gentiles, though whether or not eŒthneµ is here a technical term for Gentiles may be debated.
4. In some 100 passages eŒthneµ is undoubtedly a technical term for the Gentiles as distinct from Jews or Christians. The distinction from Jews is plain in, e.g., Mt. 6:32; Lk. 12:30; Mt. 20:19; Acts 14:16; Eph. 2:12; 1 Cor. 1:23. Gentile Christians are still eŒthneµ in Rom. 11:13; Eph. 3:1. Yet a distinction from Christians may also be seen in view of the status of the church as the true Israel, e.g., in 1 Cor. 5:1; 12:2; 1 Th. 4:5; 1 Pet. 2:12; 3 Jn. 7. John does not have eŒthneµ for Gentiles, since obdurate Jews are themselves eŒthneµ.
5. The quotation of many OT passages shows how the OT influences this primarily ethico-religious distinction (cf. 1 Th. 4:5 and Jer. 10:25). In this regard, then, the NT differs from the Greeks, for while the latter often use eŒthnos disparagingly to describe non-Greek peoples (as distinct from HeŒlleµnes), this is on the basis of national or cultural differentiation, not theological.
6. The biblical view persists in the early fathers (cf. Mart. Pol. 9.2).
ethnikoŒs. This occurs five times in the NT (Mt. 5:47; 6:7; 18:17; 3 Jn. 7; Gal. 2:14). “Gentile” is the obvious sense in Mt. 5:47; 6:7; 18:17. National distinction is not at issue but the inner mark of Gentiles. Adverbially “like Gentiles” in Gal. 2:14 again denotes the religious distinction, but in this instance Paul defends “living like Gentiles” to show that Jews are not justified as such, but both Jews and Gentiles are justified only by the one Lord who summons both to himself.

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Your Brother in Christ,

Tim Moran