Jews (2453)(Ioudaios ultimately derived from Hebrew Yehudi = a member of the tribe of Judah) is an adjective refers to one who belongs to the Jewish race with focus on adherence to Mosaic tradition (Acts 10:28, 22:3, 21:39). A Jew in respect to race or religion (as opposed to Gentiles). In the plural, it means the Jews, the people of ancient Palestine. In John's Gospel Ioudaios was used of those hostile to Jesus, especially the Jewish leaders (Jn 2:18, 5:16ff, 6:41, 7:1, 10:31ff, 19:7). Jesus is referred to as King of the Jews (Mt 2:2, Mt 27:11, Mk 15:2, Lk 23:3, Jn 18:33). Jews hated the Samaritans (Jn 4:9) and the missionary activity of Paul (Acts 9:23, 13:45, 14:19, 20:3, 21:27, 23:12, 25:7).
Paul qualified the meaning of Ioudaios in light of the New Covenant in his discourse on Romans 2, explaining that there are "Jews" and then there are "real Jews." In so doing he did not say that Jews or Israel ceased to exist, nor that the promises first given to Israel and the Jews would now be transferred to the Church. What he said is
Ro 2:28-note For (term of explanation - explains Ro 2:27-note) he is not a Jew who is one outwardly; neither is circumcision that which is outward in the flesh. 29 But he is a Jew who is one inwardly; and circumcision is that which is of the heart (click for "Excursus on Circumcision" - External versus Internal), by the Spirit, not by the letter; and his praise is not from men, but from God.
Zodhiates - All the posterity of Jacob were called “Israel” or “children of Israel” from the surname of the patriarch, until the time of King Rehoboam. Ten tribes, revolting from this prince and adhering to Jeroboam, became known from then on as the House of Israel. The two tribes of Judah and Benjamin, remaining faithful to the family of David, were called the House of Judah. Therefore, after the defection of the ten tribes, Ioudaíoi, Jews, signified subjects of the kingdom of Judah (2Kgs 16:6; 25:25; Jer. 38:19; 40:11). After the Babylonian captivity, the name “Jews” was extended to all the descendants of Israel who retained the Jewish religion, whether they belonged to the two or the ten tribes and whether or not they returned to Judah as no doubt some of them did. It is in this extensive sense that the word is applied in the NT (Acts 2:5, 10 [cf. Acts 26:7; James 1:1]). The Apostle Paul distinguishes between the one who is a Jew outwardly and the one who is a Jew inwardly (29-Rom.3.1" class="scriptRef">Ro 2:29; 3:1). By the former he means a person descended from Abraham, Isaac, and Jacob according to the flesh and observing the outward ordinances of the Mosaic Law, but destitute of the faith of Abraham, not believing in the seed which is Christ. By one who is a Jew inwardly Paul means one who, whether Jew or Gentile by natural descent, is a child of Abraham through faith in Christ, the promised seed (cf. Rom. 4:16; Gal. 3:7, 29), and consequently is a true confessor of Jehovah. Christ also speaks of the apostate unbelieving Jews of Asia Minor, i.e., those which say they are Jews, but are not (Rev. 2:9; 3:9). Luke also makes a similar allusion to the importance of Judas who betrayed Jesus in Luke 22:47. He was called Judas which means a confessor of Jehovah, but was far from deserving the glorious name. (Complete Word Study Dictionary- New Testament)
Trench's Synonyms of the New Testament (online) compares Hebrew, Jew and Israelite -
Hebraios Hebrew (1445), Ioudaios (2453) Jew, Israelites (2475) Israelite. Although all of these names are used to designate members of the elect family and chosen race, the terms may be distinguished. Because it is the oldest term, Hebraios deserves to be considered first. Most likely Hebraios is derived from 'eber (5676), the same word as hyper (5228) and the Latin super (beyond). Hebraios alludes to the passing over of Abraham from the other side of the Euphrates. In the language of the Phoenician tribes among whom he came to live, he was "Abram the Hebrew, " or ho perates as it appears in the Septuagint (Genesis 14:13), because he was from beyond (peran, Strong's #4008) the river. Thus Origen correctly spoke of "Hebrews, which is translated foreigners [peratikoi]." Therefore Hebraios is not a name the chosen people adopted for themselves but one that others gave them. It is not a name they have taken but one that others have imposed on them. The use of Hebraios throughout the Old Testament is entirely consistent with this etymology. In every case Hebraios is either a title foreigners use to designate the chosen race or one the chosen people use to designate themselves to foreigners or when they set themselves in tacit opposition to other nations. Hebraios is never used without either a latent or an expressed sense of national antagonism. Later when Ioudaios came into use, the meaning of Hebraios changed. Frequently when a new term appears, a related word's meaning will contract and be more narrowly defined. This happens when new terms arise and all the various meanings of related older terms are no longer needed. At the same time, such older words lend themselves to new shades of meaning, as was the case with Hebraios. In the New Testament the "external perspective" on the Hebrew nation no longer existed. Not every member of the chosen family was a Hebraios, only those who retained Hebrew as their native language (whether they lived in Palestine or elsewhere). The true complement and antithesis to Hebraios is Hellenistes (1675), a word that first appeared in the New Testament to designate a Jew of the Dispersion who spoke Greek, not Hebrew, and who read or heard the Septuagint version of the Scriptures in the synagogue.
The distinction between Hebraios and Hellenistes first appears in Acts 6:1 and is probably intended in the two other New Testament passages where Hebraios occurs (2Corinthians 11:22; Philippians 3:5), as well as in the superscription of the Epistle to the Hebrews. It is important to remember that the language one spoke, not the place where one lived, was the defining factor in being considered a "Hebrew" or a "Hellenist." As long as a person's mother tongue was Hebrew, he was considered a "Hebrew," regardless of where he lived. Thus Paul, though settled in Tarsus, a Greek city in Asia Minor, described himself as a "Hebrew" of "Hebrew" parents and as "a Hebrew of Hebrews" (Philippians 3:5; cf. Acts 23:6). Although the greatest number of "Hebrews" were resident in Palestine, it was their language, not their place of residence, that gave them this title. The distinction between Hebraios and Hellenistes is a distinction within the nation and not between it and other nations. This distinction is exclusively a scriptural one, though it was hardly recognized by later Christian writers and not at all by Jewish and heathen ones. Thus Eusebius said of Philo, an Alexandrian Jew who wrote exclusively in Greek, "By race he was a Hebrew [Hebraios]." Clement of Alexandria always made Hellenes (1672) and ethne (Strong's #1484), not Hellenistai, the antithesis to Hebraioi. Theodoret styled the Greek-writing historian Josephus as "a Hebrew [Hebraios] author." No traces of the New Testament distinction between Hebraios and Hellenistes exist in Josephus, Philo, or in heathen writers. Hebraios, however, though rarer than Ioudaios, always refers to the people in terms of their language, a rule observed by Jewish, heathen, and Christian writers alike. Even today we speak of the Jewish nation but of the Hebrew tongue.
The name Ioudaios is of much later origin. It did not originate at the birth of the chosen people, when Abram passed over the river and entered the land of inheritance, but later at a time of national disruption and decline when the Jewish tribes separated into the rival kingdoms of Israel and Judah. At that time the ten tribes assumed "Israel" as their title, and the other two tribes took the name yihûdîm (Strong's #3064), or Ioudaioi, from the more important of the two. Josephus's first use of Ioudaioi was in reference to Daniel and his young companions, not in the earlier history of the Jewish people. In reference to Daniel, however, Josephus used Ioudaioi by anticipationnamely, that it first arose after the return from Babylon, because the earliest colony to return was of that tribe: "They were called by this name from the day they went up out of Babylon, [taken] from the tribe of Judah as it was the first to enter those regions; both they and the land adopted this very name." But Josephus's account is clearly erroneous, Ioudaioi, or its Hebrew equivalent, first appears in biblical books that were composed before or during the captiv - ity as a designation of those who belonged to the smaller group of the tribes, the kingdom of Judah, not first in Ezra, Nehemiah, and Esther, though the term occurs more frequently in these books (especially in Esther).
It is easy to see how Ioudaioi was extended to the nation as a whole. When the ten tribes were carried into Assyria and were absorbed and lost among the nations, the smaller group of Jews who remained behind came to represent the entire Jewish nation. Thus it was only natural that Ioudaios should refer to any member of the nationa "Jew" in the wider sense of one who was not a Gentileand not just to someone from the kingdom of Judah as distinguished from the kingdom of Israel. In fact Ioudaioi underwent a process exactly the converse of the one Hebraios had undergone earlier. On the one hand, Hebraios initially referred to the nation as a whole but later came to refer only to a part of the nation. On the other hand, Ioudaios initially referred only to a part of the nation and later to the nation as a whole. The later use of Ioudaios, like the earlier use of Hebraios, was employed as a national self-designation to distinguish a descendant of Abraham from other peoples (Romans 2:9-10). Consequently the Scriptures contrast "Jew and Gentile" but never "Israelite and Gentile." Additionally, Ioudaios was used by others to maintain the distinction between Jews and Gentiles. Thus the wise men from the East inquired, "Where is He that is born King of the Jews?." (Matthew 2:2). The form of this question implies that the wise men were Gentiles. Had they been Jews, they would have asked for the King of Israel. So, too, the Roman soldiers and governor gave Jesus the mocking title "King of the Jews" (Matthew 27:29; Matthew 27:37), but his own countrymen challenged him to prove by coming down from the cross that he is the "King of Israel" (Matthew 27:42).
Israelites is the absolute name used to express the dignity and glory of a member of the theocratic nation in a unique covenant relation with God. Israelites rarely occurs in the Septuagint but often was used by Josephus in his earlier history as a synonym for Hebraios. In the middle period of his history, Josephus used Israelites to refer to a member of the ten tribes and toward the end of his history as a synonym for Ioudaios. We will only consider the last meaning here. Israelites was the Jew's special badge and title of honor. The honor of being descendants of Abraham was shared with the Ishmaelites (Genesis 16:15), and the honor of being descendants of Abraham and Isaac was shared with the Edomites (Genesis 24:25). Only the Jews, however, are descended from Jacob, a name that is declared in the title Israelite. The Jews did not trace their descent from Jacob as Jacob but from Jacob as Israel, who as a prince had power with God and with men and prevailed (Genesis 32:28). There is ample proof that this title was the noblest of them all. When the ten tribes cast off their allegiance to the house of David, they pridefully and pretentiously took the title "the kingdom of Israel" thus implying that their kingdom was heir to the promises and the true successor of the early patriarchs. Jesus could not have given a more noble title to Nathanael than to have called him "an Israelite indeed" (John 1:47), one in whom all that the name involved might be found. When Peter and Paul wanted to obtain a hearing from the men of their own nation, they addressed them with the name they would most welcome, andres Israelitai, by whose use they sought to secure their favor.
By restricting ourselves to the New Testament usage and distinctions among these three words, we may say that Hebraios refers to a Hebrew-speaking as contrasted with a Greek-speaking or Hellenizing Jew, that Ioudaios refers to a Jew nationalistically in distinction from Gentiles, and that Israelites, the most majestic title of all, refers to a Jew as a member of the theocracy and heir of the promises. The first word predominantly refers to a Jew's language, the second to his nationality, and the third to his theocratic privileges and glorious vocation.
Edwin Yamauchi writes that
"The word Jew is derived ultimately from the tribe of Judah through Middle English Iewe , Old French Ieu , Latin Iudaeus , and Greek Ioudaios (compare the woman's name Judith , which originally meant “Jewess”)....The term Ioudaios occurs relatively rarely in the Synoptic Gospels (but) 70 times in the Gospel of John. Some of these references are quite positive, especially in the dialogue between Jesus and the woman of Samaria (John 4:1). In John 4:9 the woman says to Jesus, “thou, being a Jew,” and in John 4:22 Jesus says, “salvation is of the Jews.” Many of the Jews believed in Jesus (John 8:31; John 11:45; John 12:11). Other references are neutral as in John 3:1, where Nicodemus is described as a ruler of the Jews. The description of Jesus' opponents reveals a striking difference between the Synoptic Gosepls and John. Whereas the former names Jesus' enemies as scribes and Pharisees, high priests and Sadducees, the Gospel of John simply uses the general term “Jews.” The term often implies Jewish authorities as in John 7:13 ; John 9:22 ; John 19:38 ; John 20:19 . The Jews impugned Jesus' birth and His sanity (John 8:48 ), and even alleged that He was demon possessed (John 8:52 ). The Jews questioned His statements about the Temple (John 2:20) and were scandalized at His claim to be the bread from heaven (John 6:41). They regarded His affirmations of equality with the Father as blasphemous and picked up stones to kill Him (John 5:18 ; John 7:1 ; John 10:31 ,John 10:31,10:33 ; John 11:8)....Acts Paul was a Jew from Tarsus (Acts 21:39 ; Acts 22:3 ). After his dramatic conversion on the road to Damascus, his fellow Jews sought to kill him (Acts 9:23 ). King Herod Agrippa I arrested Peter and killed the Apostle James, believing this would please the Jews (Acts 12:1-3 ). Following his conviction that the gospel should be preached first to the Jews (Romans 1:16 ), Paul on his missionary journeys began his preaching in the Jewish synagogues—at Salamis on Cyprus (Acts 13:5 ), at Iconium (Acts 14:1 ), at Thessalonica (Acts 17:1 ), at Athens (Acts 17:15-17 ), and at Corinth (Acts 18:1 ). Though he made some converts among the Jews, even converting the synagogue ruler at Corinth (Acts 18:8 ), and no doubt had success among the “god fearers” or proselytes who were interested in converting to Judaism (Acts 13:43 ; Acts 17:4 ), the majority of the Jews reacted violently against Paul's message (Acts 13:50 ; Acts 14:2 ; Acts 17:5 ; Acts 18:12 ). Paul therefore turned his efforts increasingly toward the Gentiles, the non-Jews. Pauline Letters As the “apostle to the Gentiles,” Paul argued against “Judaizers” that Gentile converts did not have to be circumcised, that is, become Jews first, before they became Christians (Acts 15:1-5 ). His arguments were accepted by James and the church council at Jerusalem held about A.D. 49. Paul, who had been “an Hebrew of the Hebrews; as touching the law, a Pharisee” (Philippians 3:5 ) and had been more zealous in his pursuit of Judaism than his peers (Galatians 1:13-14 ), came to the radical conclusion that a true Jew is not one who was physically descended from Abraham (compare John 8:31-41 ), adhered to the Torah or Law of Moses (Romans 2:17 ,Romans 2:17,2:28 ) and was circumcised. For Paul a true Jew is one who believes that Jesus is the Messiah or Christ (Galatians 3:26-29 ), relies on God's grace and not works of the law (Ephesians 2:8-9 ), and has been circumcised in his heart by the Holy Spirit (Galatians 2:2-9 ; Galatians 5:6 ). In spite of his grief that most of his fellow Jews did not accept his message, Paul did not teach that God had abandoned the Jews but believed that God still has a plan for them (Romans 9-11 ). (Note: the word Ioudaios is not found in any of the non-Pauline letters of the New Testament.) (Holman Bible Dictionary)
See article - Jew - Baker's Evangelical Dictionary of Biblical Theology
Ioudaios - 195x in 186v - Usage: Jew(21), Jewess(1), Jewish(8), Jews(163), Judea(46).-
Matthew 2:2 "Where is He who has been born King of the Jews? For we saw His star in the east and have come to worship Him."
Matthew 27:11 Now Jesus stood before the governor, and the governor questioned Him, saying, "Are You the King of the Jews?" And Jesus said to him, "It is as you say."
29 And after twisting together a crown of thorns, they put it on His head, and a reed in His right hand; and they knelt down before Him and mocked Him, saying, "Hail, King of the Jews!"
37 And above His head they put up the charge against Him which read, "THIS IS JESUS THE KING OF THE JEWS."
Matthew 28:15 And they took the money and did as they had been instructed; and this story was widely spread among the Jews, and is to this day.
Mark 1:5 And all the country of Judea was going out to him, and all the people of Jerusalem; and they were being baptized by him in the Jordan River, confessing their sins.
Mark 7:3 (For the Pharisees and all the Jews do not eat unless they carefully wash their hands, thus observing the traditions of the elders;
Mark 15:2 Pilate questioned Him, "Are You the King of the Jews?" And He answered him, "It is as you say."
9 Pilate answered them, saying, "Do you want me to release for you the King of the Jews?"
12 Answering again, Pilate said to them, "Then what shall I do with Him whom you call the King of the Jews?"
18 and they began to acclaim Him, "Hail, King of the Jews!"
26 The inscription of the charge against Him read, "THE KING OF THE JEWS."
Luke 7:3 When he heard about Jesus, he sent some Jewish elders asking Him to come and save the life of his slave.
Luke 23:3 So Pilate asked Him, saying, "Are You the King of the Jews?" And He answered him and said, "It is as you say."
37 and saying, "If You are the King of the Jews, save Yourself!"
38 Now there was also an inscription above Him, "THIS IS THE KING OF THE JEWS."
51 (he had not consented to their plan and action), a man from Arimathea, a city of the Jews, who was waiting for the kingdom of God;
John 1:19 This is the testimony of John, when the Jews sent to him priests and Levites from Jerusalem to ask him, "Who are you?"
John 2:6 Now there were six stone waterpots set there for the Jewish custom of purification, containing twenty or thirty gallons each.
13 The Passover of the Jews was near, and Jesus went up to Jerusalem.
18 The Jews then said to Him, "What sign do You show us as your authority for doing these things?"
20 The Jews then said, "It took forty-six years to build this temple, and will You raise it up in three days?"
John 3:1 Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews;
22 After these things Jesus and His disciples came into the land of Judea, and there He was spending time with them and baptizing.
25 Therefore there arose a discussion on the part of John's disciples with a Jew about purification.
John 4:9 Therefore the Samaritan woman said to Him, "How is it that You, being a Jew, ask me for a drink since I am a Samaritan woman?" (For Jews have no dealings with Samaritans.)
22 "You worship what you do not know; we worship what we know, for salvation is from the Jews.
John 5:1 After these things there was a feast of the Jews, and Jesus went up to Jerusalem.
10 So the Jews were saying to the man who was cured, "It is the Sabbath, and it is not permissible for you to carry your pallet."
15 The man went away, and told the Jews that it was Jesus who had made him well.
16 For this reason the Jews were persecuting Jesus, because He was doing these things on the Sabbath.
18 For this reason therefore the Jews were seeking all the more to kill Him, because He not only was breaking the Sabbath, but also was calling God His own Father, making Himself equal with God.
John 6:4 Now the Passover, the feast of the Jews, was near.
41 Therefore the Jews were grumbling about Him, because He said, "I am the bread that came down out of heaven."
52 Then the Jews began to argue with one another, saying, "How can this man give us His flesh to eat?"
John 7:1 After these things Jesus was walking in Galilee, for He was unwilling to walk in Judea because the Jews were seeking to kill Him.
2 Now the feast of the Jews, the Feast of Booths, was near.
11 So the Jews were seeking Him at the feast and were saying, "Where is He?"
13 Yet no one was speaking openly of Him for fear of the Jews.
15 The Jews then were astonished, saying, "How has this man become learned, having never been educated?"
35 The Jews then said to one another, "Where does this man intend to go that we will not find Him? He is not intending to go to the Dispersion among the Greeks, and teach the Greeks, is He?
John 8:22 So the Jews were saying, "Surely He will not kill Himself, will He, since He says, 'Where I am going, you cannot come '?"
31 So Jesus was saying to those Jews who had believed Him, "If you continue in My word, then you are truly disciples of Mine;
48 The Jews answered and said to Him, "Do we not say rightly that You are a Samaritan and have a demon?"
52 The Jews said to Him, "Now we know that You have a demon. Abraham died, and the prophets also; and You say, 'If anyone keeps My word, he will never taste of death.'
57 So the Jews said to Him, "You are not yet fifty years old, and have You seen Abraham?"
John 9:18 The Jews then did not believe it of him, that he had been blind and had received sight, until they called the parents of the very one who had received his sight,
22 His parents said this because they were afraid of the Jews; for the Jews had already agreed that if anyone confessed Him to be Christ, he was to be put out of the synagogue.
John 10:19 A division occurred again among the Jews because of these words.
24 The Jews then gathered around Him, and were saying to Him, "How long will You keep us in suspense? If You are the Christ, tell us plainly."
31 The Jews picked up stones again to stone Him.
33 The Jews answered Him, "For a good work we do not stone You, but for blasphemy; and because You, being a man, make Yourself out to be God."
John 11:8 The disciples said to Him, "Rabbi, the Jews were just now seeking to stone You, and are You going there again?"
19 and many of the Jews had come to Martha and Mary, to console them concerning their brother.
31 Then the Jews who were with her in the house, and consoling her, when they saw that Mary got up quickly and went out, they followed her, supposing that she was going to the tomb to weep there.
33 When Jesus therefore saw her weeping, and the Jews who came with her also weeping, He was deeply moved in spirit and was troubled,
36 So the Jews were saying, "See how He loved him!"
45 Therefore many of the Jews who came to Mary, and saw what He had done, believed in Him.
54 Therefore Jesus no longer continued to walk publicly among the Jews, but went away from there to the country near the wilderness, into a city called Ephraim; and there He stayed with the disciples.
55 Now the Passover of the Jews was near, and many went up to Jerusalem out of the country before the Passover to purify themselves.
John 12:9 The large crowd of the Jews then learned that He was there; and they came, not for Jesus' sake only, but that they might also see Lazarus, whom He raised from the dead.
11 because on account of him many of the Jews were going away and were believing in Jesus.
John 13:33 "Little children, I am with you a little while longer. You will seek Me; and as I said to the Jews, now I also say to you, 'Where I am going, you cannot come.'
John 18:12 So the Roman cohort and the commander and the officers of the Jews, arrested Jesus and bound Him,
14 Now Caiaphas was the one who had advised the Jews that it was expedient for one man to die on behalf of the people.
20 Jesus answered him, "I have spoken openly to the world; I always taught in synagogues and in the temple, where all the Jews come together; and I spoke nothing in secret.
31 So Pilate said to them, "Take Him yourselves, and judge Him according to your law." The Jews said to him, "We are not permitted to put anyone to death,"
33 Therefore Pilate entered again into the Praetorium, and summoned Jesus and said to Him, "Are You the King of the Jews?"
35 Pilate answered, "I am not a Jew, am I? Your own nation and the chief priests delivered You to me; what have You done?"
36 Jesus answered, "My kingdom is not of this world. If My kingdom were of this world, then My servants would be fighting so that I would not be handed over to the Jews; but as it is, My kingdom is not of this realm."
38 Pilate said to Him, "What is truth?" And when he had said this, he went out again to the Jews and said to them, "I find no guilt in Him.
39 "But you have a custom that I release someone for you at the Passover; do you wish then that I release for you the King of the Jews?"
John 19:3 and they began to come up to Him and say, "Hail, King of the Jews!" and to give Him slaps in the face.
7 The Jews answered him, "We have a law, and by that law He ought to die because He made Himself out to be the Son of God."
12 As a result of this Pilate made efforts to release Him, but the Jews cried out saying, "If you release this Man, you are no friend of Caesar; everyone who makes himself out to be a king opposes Caesar."
14 Now it was the day of preparation for the Passover; it was about the sixth hour. And he said to the Jews, "Behold, your King!"
19 Pilate also wrote an inscription and put it on the cross. It was written, "JESUS THE NAZARENE, THE KING OF THE JEWS."
20 Therefore many of the Jews read this inscription, for the place where Jesus was crucified was near the city; and it was written in Hebrew, Latin and in Greek.
21 So the chief priests of the Jews were saying to Pilate, "Do not write, 'The King of the Jews'; but that He said, 'I am King of the Jews.'"
31 Then the Jews, because it was the day of preparation, so that the bodies would not remain on the cross on the Sabbath (for that Sabbath was a high day), asked Pilate that their legs might be broken, and that they might be taken away.
38 After these things Joseph of Arimathea, being a disciple of Jesus, but a secret one for fear of the Jews, asked Pilate that he might take away the body of Jesus; and Pilate granted permission. So he came and took away His body.
40 So they took the body of Jesus and bound it in linen wrappings with the spices, as is the burial custom of the Jews.
42 Therefore because of the Jewish day of preparation, since the tomb was nearby, they laid Jesus there.
John 20:19 So when it was evening on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in their midst and said to them, "Peace be with you."
Acts 2:5 Now there were Jews living in Jerusalem, devout men from every nation under heaven.
10 Phrygia and Pamphylia, Egypt and the districts of Libya around Cyrene, and visitors from Rome, both Jews and proselytes,
14 But Peter, taking his stand with the eleven, raised his voice and declared to them: "Men of Judea and all you who live in Jerusalem, let this be known to you and give heed to my words.
Acts 9:22 But Saul kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ.
23 When many days had elapsed, the Jews plotted together to do away with him,
Acts 10:22 They said, "Cornelius, a centurion, a righteous and God-fearing man well spoken of by the entire nation of the Jews, was divinely directed by a holy angel to send for you to come to his house and hear a message from you."
28 And he said to them, "You yourselves know how unlawful it is for a man who is a Jew to associate with a foreigner or to visit him; and yet God has shown me that I should not call any man unholy or unclean.
39 "We are witnesses of all the things He did both in the land of the Jews and in Jerusalem. They also put Him to death by hanging Him on a cross.
Acts 11:19 So then those who were scattered because of the persecution that occurred in connection with Stephen made their way to Phoenicia and Cyprus and Antioch, speaking the word to no one except to Jews alone.
Acts 12:3 When he saw that it pleased the Jews, he proceeded to arrest Peter also. Now it was during the days of Unleavened Bread.
11 When Peter came to himself, he said, "Now I know for sure that the Lord has sent forth His angel and rescued me from the hand of Herod and from all that the Jewish people were expecting."
Acts 13:5 When they reached Salamis, they began to proclaim the word of God in the synagogues of the Jews; and they also had John as their helper.
6 When they had gone through the whole island as far as Paphos, they found a magician, a Jewish false prophet whose name was Bar-Jesus,
43 Now when the meeting of the synagogue had broken up, many of the Jews and of the God-fearing proselytes followed Paul and Barnabas, who, speaking to them, were urging them to continue in the grace of God.
45 But when the Jews saw the crowds, they were filled with jealousy and began contradicting the things spoken by Paul, and were blaspheming.
50 But the Jews incited the devout women of prominence and the leading men of the city, and instigated a persecution against Paul and Barnabas, and drove them out of their district.
Acts 14:1 In Iconium they entered the synagogue of the Jews together, and spoke in such a manner that a large number of people believed, both of Jews and of Greeks.
2 But the Jews who disbelieved stirred up the minds of the Gentiles and embittered them against the brethren.
4 But the people of the city were divided; and some sided with the Jews, and some with the apostles.
5 And when an attempt was made by both the Gentiles and the Jews with their rulers, to mistreat and to stone them,
19 But Jews came from Antioch and Iconium, and having won over the crowds, they stoned Paul and dragged him out of the city, supposing him to be dead.
Acts 16:1 Paul came also to Derbe and to Lystra. And a disciple was there, named Timothy, the son of a Jewish woman who was a believer, but his father was a Greek,
3 Paul wanted this man to go with him; and he took him and circumcised him because of the Jews who were in those parts, for they all knew that his father was a Greek.
20 and when they had brought them to the chief magistrates, they said, "These men are throwing our city into confusion, being Jews,
Acts 17:1 Now when they had traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.
5 But the Jews, becoming jealous and taking along some wicked men from the market place, formed a mob and set the city in an uproar; and attacking the house of Jason, they were seeking to bring them out to the people.
10 The brethren immediately sent Paul and Silas away by night to Berea, and when they arrived, they went into the synagogue of the Jews.
13 But when the Jews of Thessalonica found out that the word of God had been proclaimed by Paul in Berea also, they came there as well, agitating and stirring up the crowds.
17 So he was reasoning in the synagogue with the Jews and the God-fearing Gentiles, and in the market place every day with those who happened to be present.
Acts 18:2 And he found a Jew named Aquila, a native of Pontus, having recently come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome. He came to them,
4 And he was reasoning in the synagogue every Sabbath and trying to persuade Jews and Greeks.
5 But when Silas and Timothy came down from Macedonia, Paul began devoting himself completely to the word, solemnly testifying to the Jews that Jesus was the Christ.
12 But while Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat,
14 But when Paul was about to open his mouth, Gallio said to the Jews, "If it were a matter of wrong or of vicious crime, O Jews, it would be reasonable for me to put up with you;
19 They came to Ephesus, and he left them there. Now he himself entered the synagogue and reasoned with the Jews.
24 Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, came to Ephesus; and he was mighty in the Scriptures.
28 for he powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus was the Christ.
Acts 19:10 This took place for two years, so that all who lived in Asia heard the word of the Lord, both Jews and Greeks.
13 But also some of the Jewish exorcists, who went from place to place, attempted to name over those who had the evil spirits the name of the Lord Jesus, saying, "I adjure you by Jesus whom Paul preaches."
14 Seven sons of one Sceva, a Jewish chief priest, were doing this.
17 This became known to all, both Jews and Greeks, who lived in Ephesus; and fear fell upon them all and the name of the Lord Jesus was being magnified.
33 Some of the crowd concluded it was Alexander, since the Jews had put him forward; and having motioned with his hand, Alexander was intending to make a defense to the assembly.
34 But when they recognized that he was a Jew, a single outcry arose from them all as they shouted for about two hours, "Great is Artemis of the Ephesians!"
Acts 20:3 And there he spent three months, and when a plot was formed against him by the Jews as he was about to set sail for Syria, he decided to return through Macedonia.
19 serving the Lord with all humility and with tears and with trials which came upon me through the plots of the Jews;
21 solemnly testifying to both Jews and Greeks of repentance toward God and faith in our Lord Jesus Christ.
Acts 21:11 And coming to us, he took Paul's belt and bound his own feet and hands, and said, "This is what the Holy Spirit says: 'In this way the Jews at Jerusalem will bind the man who owns this belt and deliver him into the hands of the Gentiles.'"
20 And when they heard it they began glorifying God; and they said to him, "You see, brother, how many thousands there are among the Jews of those who have believed, and they are all zealous for the Law;
21 and they have been told about you, that you are teaching all the Jews who are among the Gentiles to forsake Moses, telling them not to circumcise their children nor to walk according to the customs.
27 When the seven days were almost over, the Jews from Asia, upon seeing him in the temple, began to stir up all the crowd and laid hands on him,
39 But Paul said, "I am a Jew of Tarsus in Cilicia, a citizen of no insignificant city; and I beg you, allow me to speak to the people."
Acts 22:3 "I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God just as you all are today.
12 "A certain Ananias, a man who was devout by the standard of the Law, and well spoken of by all the Jews who lived there,
30 But on the next day, wishing to know for certain why he had been accused by the Jews, he released him and ordered the chief priests and all the Council to assemble, and brought Paul down and set him before them.
Acts 23:12 When it was day, the Jews formed a conspiracy and bound themselves under an oath, saying that they would neither eat nor drink until they had killed Paul.
20 And he said, "The Jews have agreed to ask you to bring Paul down tomorrow to the Council, as though they were going to inquire somewhat more thoroughly about him.
27 "When this man was arrested by the Jews and was about to be slain by them, I came up to them with the troops and rescued him, having learned that he was a Roman.
Acts 24:5 "For we have found this man a real pest and a fellow who stirs up dissension among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.
9 The Jews also joined in the attack, asserting that these things were so.
18 in which they found me occupied in the temple, having been purified, without any crowd or uproar. But there were some Jews from Asia--
24 But some days later Felix arrived with Drusilla, his wife who was a Jewess, and sent for Paul and heard him speak about faith in Christ Jesus.
27 But after two years had passed, Felix was succeeded by Porcius Festus, and wishing to do the Jews a favor, Felix left Paul imprisoned.
Acts 25:2 And the chief priests and the leading men of the Jews brought charges against Paul, and they were urging him,
7 After Paul arrived, the Jews who had come down from Jerusalem stood around him, bringing many and serious charges against him which they could not prove,
8 while Paul said in his own defense, "I have committed no offense either against the Law of the Jews or against the temple or against Caesar."
9 But Festus, wishing to do the Jews a favor, answered Paul and said, "Are you willing to go up to Jerusalem and stand trial before me on these charges?"
10 But Paul said, "I am standing before Caesar's tribunal, where I ought to be tried. I have done no wrong to the Jews, as you also very well know.
15 and when I was at Jerusalem, the chief priests and the elders of the Jews brought charges against him, asking for a sentence of condemnation against him.
24 Festus said, "King Agrippa, and all you gentlemen here present with us, you see this man about whom all the people of the Jews appealed to me, both at Jerusalem and here, loudly declaring that he ought not to live any longer.
Acts 26:2 "In regard to all the things of which I am accused by the Jews, I consider myself fortunate, King Agrippa, that I am about to make my defense before you today;
3 especially because you are an expert in all customs and questions among the Jews; therefore I beg you to listen to me patiently.
4 "So then, all Jews know my manner of life from my youth up, which from the beginning was spent among my own nation and at Jerusalem;
7 the promise to which our twelve tribes hope to attain, as they earnestly serve God night and day. And for this hope, O King, I am being accused by Jews.
21 "For this reason some Jews seized me in the temple and tried to put me to death.
Acts 28:17 After three days Paul called together those who were the leading men of the Jews, and when they came together, he began saying to them, "Brethren, though I had done nothing against our people or the customs of our fathers, yet I was delivered as a prisoner from Jerusalem into the hands of the Romans.
19 "But when the Jews objected, I was forced to appeal to Caesar, not that I had any accusation against my nation.
Romans 1:16 For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.
Romans 2:9 There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek,
10 but glory and honor and peace to everyone who does good, to the Jew first and also to the Greek.
17 But if you bear the name "Jew " and rely upon the Law and boast in God,
28 For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh.
29 But he is a Jew who is one inwardly; and circumcision is that which is of the heart, by the Spirit, not by the letter; and his praise is not from men, but from God.
Romans 3:1 Then what advantage has the Jew? Or what is the benefit of circumcision?
9 What then? Are we better than they? Not at all; for we have already charged that both Jews and Greeks are all under sin;
29 Or is God the God of Jews only? Is He not the God of Gentiles also? Yes, of Gentiles also,
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