This is a quote from the website of Netzarim (www.netzarim.co.il) discussing the meaning of Bereshit 12:3 using etymological definitions of words.

 “See also commentary on be-Reishit (Genesis) 12.1-3,7.

Christians (and more than a few secular Jews) unfamiliar with Hebrew mistakenly think, based on their King James Version, that גוי (goy; a people)  is synonymous with "gentile." (The Pauline Church deliberately blurred the term to enable the misojudaic argument summarized in the last paragraph of this section.)

That's like saying that animal is synonymous with horse. גוי means "people" and is used not only of Avrâhâm but of Ya·aqov (be-Reishit 24.23 [along with Eisâu]; 35.11; 46.3), Moshëh (Sh^әmot (”Exodus”)  33.10; be-Midbar (”Numbers”)  14.12; D^әvârim (”Deuteronomy”) 9.14) and Yisrâ·eil as well (e.g. Sh^әmot 19.6; 33.13 (עמך הגוי (amkha ha-goy; your kindred [is this] people));D^әvârim 4.6-8,24; 26.5)

This same blurring carries over into their NT, rendering Ελλην (Ellaen; Hellenist – a Jew assimilated into the Roman Greek language and culture) as "gentile." The term for "gentile" among Jews, however, was engraved in stone – αλλογενης (allogenæs) – prohibiting "gentiles" from approaching the Beit ha-Miqdâsh.

The KJV buried αλλογενης as "stranger" – which turns out to be exactly backwards because the Hebrew term for "stranger," זר (zeir: stranger, gentile), is the correct term they should have rendered "gentile"! In Hebrew, gentile worship (i.e. idolatry) is עבוגה זרה (avodah zarah). Christians will find it shocking that an explicit reference to αλλογενης (allogenaes; gentile) is found only once in the entire NT; and there it speaks of an almost-Jew (a Samaritan)! All other references in the NT are either to Ελλην (Ellaen (see definition above) or εθνος (ethnos; people = goy). (Interestingly, just making these 3 corrections from a Greek concordance consistently throughout the NT causes it to read radically different.)

Thus, the Christian argument that Avrâhâm (et al.) "became gentiles" demonstrates comical ignorance of Hebrew. To build on this false premise (ex falso quodlibet) that, therefore, all of the blessings to Avrâhâm are redirected from "physical Israel" to "gentiles" – i.e., the Church as the "real, spiritual Israel" (Displacement Theology) – begs pity for its proponents. Yet, this is the basis for reasoning that "since the Church is the real Israel, 'physical Israel,' being against the Church, has to be the enemy of G*od." This inherent antinomian, Displacement Theology, Church doctrine is the "seed" of misojudaism. From this gentilizing, Displacement Theology, "seed," the earliest extant Church historian (Eusebius) documents, the Church persecuted Jews as "lost, rejected by G*od, enemies of the Church and, therefore, servants of Satan."

Thus, those who subscribe to this misojudaic gentilizing "seed" are guilty of the Displacement Theology and misojudaic tree grown from it.

[Quote from (Source: www.netzarim.co.il; History Museum; Birth of Christianity; the first link on that page; then scroll down to “bә-Reishit 12.3“)

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