St. Paul in his Epistles uses Hellene almost always juxtaposed to Hebrew, and in disregard of all other ethnicities (Romans, Syrians, Egyptians, etc.) living in the area at the time. A possible exception to this being Colossians 3:11 (" where there is neither Greek nor Jew, circumcised nor uncircumcised, barbarian , Scythian, slave nor free, but Christ is all  and in all." New King James Version). The aim was probably to represent the aggregate of the polytheistic and the monotheistic religious communities, who respectively believed in many gods or one god.Saint Paul, Acts of the Apostles, 13:48, 15:3 and 7:12, Galatians 3:28 Hellene is used in a religious sense for the first time in the New Testament. In the Gospel of Mark 7:26, a woman arrives before Jesus kneeling before Him: "The woman was a Hellene, a Syrophœnician by nation; and she besought him that he would cast forth the devil out of her daughter."New Testament, Gospel of Mark, 7, 26 Since the nationality or ethnicity of the woman is stated to be Syrophœnician, "Greek" (translated as such into the English of the King James Version, but as haiþno "" in Ulfilas's Gothic; Wycliffe and Coverdale likewise have heathen) must therefore signify her polytheistic religion. Nevertheless, it is important to mention that phrases in koine Greek similar to the one in Mark 7:26 ("ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει·") can be found in the new testament being applied to Jewish people (Acts 18:2 "καὶ εὑρών τινα Ἰουδαῖον ὀνόματι Ἀκύλαν, Ποντικὸν τῷ γένει,")(Acts 18:24 "Ἰουδαῖος δέ τις Ἀπολλὼς ὀνόματι, Ἀλεξανδρεὺς τῷ γένει,") and the Levite Barnabas (Acts 4:36 "Λευΐτης, Κύπριος τῷ γένει,"). In all those cases the terms Hellene/Jew/Levite are mentioned, eventually followed by a comma, a designation such as Syrophoenician/Pontic/Alexandrian/Cypriot and after that the words "τῷ γένει", with the last words tending to have differing translations. A broadly similar terminology is found in John 12:20–23: "And there were certain Hellenes among them that came up to worship at the feast ... Jesus answered them, saying, The hour is come, that the Son of man should be glorified". This could have one of two interpretations: either that Jesus meant that the time had come for his religion to spread to the pagans (in which case the term "Hellenes" is religious), or that it would spread by using the Greek language (in which case the term "Hellenes" is meant to be linguistic). The development towards a purely religious meaning was slow, and complete by approximately the 2nd or 3rd century AD: Athenian statesman Aristeides, in his written Apology to the Emperor Hadrian, picked out the Hellenes as one of the representative pagan peoples of the world along with the Egyptians and the Chaldæans.Aristides, Apology Later, Clement of Alexandria reports an unknown Christian writer who named all of the above Hellenes and spoke of two old nations and one new: the Christian nation.Clement of Alexandria, Miscellanies, 6, 5, 41
St. Paul in his Epistles uses Hellene almost always juxtaposed to Hebrew, and in disregard of all other ethnicities (Romans, Syrians, Egyptians, etc.) living in the area at the time. A possible exception to this being Colossians 3:11 (" Where there is neither Greek nor Jew, circumcision nor uncircumcision, Barbarian , Scythian, bond nor free: but Christ is all , and in all." King James Version). The aim was probably to represent the aggregate of the polytheistic and the monotheistic religious communities, who respectively believed in many gods or one god.Saint Paul, Acts of the Apostles, 13:48, 15:3 and 7:12, Galatians 3:28 Hellene is used in a religious sense for the first time in the New Testament. In the Gospel of Mark 7:26, a woman arrives before Jesus kneeling before Him: "The woman was a Hellene, a Syrophœnician by nation; and she besought him that he would cast forth the devil out of her daughter."New Testament, Gospel of Mark, 7, 26 Since the nationality or ethnicity of the woman is stated to be Syrophœnician, "Greek" (translated as such into the English of the King James Version, but as haiþno "" in Ulfilas's Gothic; Wycliffe and Coverdale likewise have heathen) must therefore signify her polytheistic religion. Nevertheless, it is important to mention that phrases in koine Greek similar to the one in Mark 7:26 ("ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει·") can be found in the new testament being applied to Jewish people (Acts 18:2 "καὶ εὑρών τινα Ἰουδαῖον ὀνόματι Ἀκύλαν, Ποντικὸν τῷ γένει,")(Acts 18:24 "Ἰουδαῖος δέ τις Ἀπολλὼς ὀνόματι, Ἀλεξανδρεὺς τῷ γένει,") and the Levite Barnabas (Acts 4:36 "Λευΐτης, Κύπριος τῷ γένει,"). In all those cases the terms Hellene/Jew/Levite are mentioned, eventually followed by a comma, a designation such as Syrophoenician/Pontic/Alexandrian/Cypriot and after that the words "τῷ γένει", with the last words tending to have differing translations. A broadly similar terminology is found in John 12:20–23: "And there were certain Hellenes among them that came up to worship at the feast ... Jesus answered them, saying, The hour is come, that the Son of man should be glorified". This could have one of two interpretations: either that Jesus meant that the time had come for his religion to spread to the pagans (in which case the term "Hellenes" is religious), or that it would spread by using the Greek language (in which case the term "Hellenes" is meant to be linguistic). The development towards a purely religious meaning was slow, and complete by approximately the 2nd or 3rd century AD: Athenian statesman Aristeides, in his written Apology to the Emperor Hadrian, picked out the Hellenes as one of the representative pagan peoples of the world along with the Egyptians and the Chaldæans.Aristides, Apology Later, Clement of Alexandria reports an unknown Christian writer who named all of the above Hellenes and spoke of two old nations and one new: the Christian nation.Clement of Alexandria, Miscellanies, 6, 5, 41
R
where
Where
R
circumcised nor uncircumcised, barbarian
circumcision nor uncircumcision, Barbarian
R
slave nor free,
bond nor free:
A
,
D
New