Jews (Hebrew: y@hv'diym ISO 259-3 Yehudim, Israeli pronunciation [jehu'dim]) or Jewish people are an ethnoreligious group and a nation originating from the Israelites, or Hebrews, of the Ancient Near East. Jewish ethnicity, nationhood, and religion are strongly interrelated, as Judaism is the traditional faith of the Jewish people, while its observance varies from strict observance to complete nonobservance.

The English word "Jew" continues Middle English Gyw, Iewe. These terms derive from Old French giu, earlier juieu, which through elision had dropped the letter "d" from the Medieval Latin Iudaeus, which, like the New Testament Greek term Ioudaios, meant both "Jew" and "Judean" / "of Judea". The Greek term was a loan from Aramaic Y'hudai, corresponding to Hebrew y@hv'diy Yehudi, originally the term for a member of the tribe of Judah or the people of the kingdom of Judah. According to the Hebrew Bible, the name of both the tribe and kingdom derive from Judah, the fourth son of Jacob. Genesis 29:35 and 49:8 connect the name "Judah" with the verb yada, meaning "praise", but scholars generally agree that the name of both the patriarch and the kingdom instead have a geographic origin--possibly referring to the gorges and ravines of the region.  The Hebrew word for "Jew" is y@hv'diy Yehudi, with the plural y@hv'diym Yehudim. Endonyms in other Jewish languages include the Ladino g'vdyv Djudio (plural g'vdyvs, Djudios) and the Yiddish yyid Yid (plural yyidn Yidn).  The etymological equivalent is in use in other languages, e.g., yahuwdiyW yahudi (sg.), al-yahud (pl.), in Arabic, "Jude" in German, "judeu" in Portuguese, "juif" in French, "jode" in Danish and Norwegian, "judio" in Spanish, "jood" in Dutch, "zyd" in Polish etc., but derivations of the word "Hebrew" are also in use to describe a Jew, e.g., in Italian (Ebreo), in Persian ("Ebri/Ebrani" (Persian: `bry/`brny)) and Russian (Evrei, Yevrey). The German word "Jude" is pronounced ['ju:d@], the corresponding adjective "judisch" ['jy:dIS] (Jewish) is the origin of the word "Yiddish".  According to The American Heritage Dictionary of the English Language, fourth edition (2000),  It is widely recognized that the attributive use of the noun Jew, in phrases such as Jew lawyer or Jew ethics, is both vulgar and highly offensive. In such contexts Jewish is the only acceptable possibility. Some people, however, have become so wary of this construction that they have extended the stigma to any use of Jew as a noun, a practice that carries risks of its own. In a sentence such as There are now several Jews on the council, which is unobjectionable, the substitution of a circumlocution like Jewish people or persons of Jewish background may in itself cause offense for seeming to imply that Jew has a negative connotation when used as a noun.  Judaism shares some of the characteristics of a nation, an ethnicity, a religion, and a culture, making the definition of who is a Jew vary slightly depending on whether a religious or national approach to identity is used. Generally, in modern secular usage Jews include three groups: people who were born to a Jewish family regardless of whether or not they follow the religion, those who have some Jewish ancestral background or lineage (sometimes including those who do not have strictly matrilineal descent), and people without any Jewish ancestral background or lineage who have formally converted to Judaism and therefore are followers of the religion.  Historical definitions of Jewish identity have traditionally been based on halakhic definitions of matrilineal descent, and halakhic conversions. Historical definitions of who is a Jew date back to the codification of the Oral Torah into the Babylonian Talmud, around 200 CE. Interpretations of sections of the Tanakh, such as Deuteronomy 7:1-5, by Jewish sages, are used as a warning against intermarriage between Jews and Canaanites because "[the non-Jewish husband] will cause your child to turn away from Me and they will worship the gods (i.e., idols) of others." Leviticus 24:10 says that the son in a marriage between a Hebrew woman and an Egyptian man is "of the community of Israel." This is complemented by Ezra 10:2-3, where Israelites returning from Babylon vow to put aside their gentile wives and their children. A popular theory is that the rape of Jewish women in captivity brought about the law of Jewish identity being inherited through the maternal line, although scholars challenge this theory citing the Talmudic establishment of the law from the pre-exile period. Another argument is that the rabbis changed the law of patrilineal descent to matrilineal descent due to the widespread rape of Jewish women by Roman soldiers. Since the anti-religious Haskalah movement of the late 18th and 19th centuries, halakhic interpretations of Jewish identity have been challenged.  According to historian Shaye J. D. Cohen, the status of the offspring of mixed marriages was determined patrilineally in the Bible. He brings two likely explanations for the change in Mishnaic times: first, the Mishnah may have been applying the same logic to mixed marriages as it had applied to other mixtures (Kil'ayim). Thus, a mixed marriage is forbidden as is the union of a horse and a donkey, and in both unions the offspring are judged matrilineally. Second, the Tannaim may have been influenced by Roman law, which dictated that when a parent could not contract a legal marriage, offspring would follow the mother. Rabbi Rivon Krygier follows a similar reasoning, arguing that Jewish descent had formerly passed through the patrineal descent and the law of matrilineal descent had its roots in the Roman legal system.

Answer the following question by taking a quote from the article: what's the first group?
people who were born to a Jewish family regardless of whether or not they follow the religion,