Original Word: Ἰουδαῖος
Part of Speech: Adjective
Transliteration: Ioudaios
Pronunciation: ee-oo-dah'-yos
Phonetic Spelling: (ee-oo-dah'-yos)
KJV: Jew(-ess), of Judaea
NASB: Jews, Judea, Jew, Jewish, Jewess
Word Origin: [from G2448 (Ἰουδά - Judah) (in the sense of G2455 (Ἰουδάς - Judas) as a country)]

1. Judaean, i.e. belonging to Jehudah

Jewess, of Judaea.

From Iouda (in the sense of Ioudas as a country); Judaean, i.e. Belonging to Jehudah -- Jew(-ess), of Judaea.

see GREEK Iouda

see GREEK Ioudas

Word Origin
from Ioudas
Definition
Jewish, a Jew, Judea
NASB Translation
Jew (21), Jewess (1), Jewish (8), Jews (163), Judea (46).

STRONGS NT 2453: Ἰουδαῖος

Ἰουδαῖος, Ἰουδαία, Ἰουδαῖον (Ιουδα) (Aristotle (in Josephus, contra Apion 1, 22, 7 where see Müller), Polybius, Diodorus, Strabo, Plutarch, others; the Sept.; (cf. Sophocles Lexicon, under the word)), Jewish;

a. joined to nouns, belonging to the Jewish race: ἀνήρ, Acts 10:28; Acts 22:3 (1 Macc. 2:23); ἄνθρωπος, Acts 21:39; ψευδοπροφήτης, Acts 13:6; ἀρχιερεύς, Acts 19:14; γυνή, Acts 16:1; Acts 24:24; γῆ, John 3:22; χώρα, Mark 1:5.

b. without a noun, substantively, Jewish as respects birth, race, religion; a Jew: John 4:9; Acts 18:2, 24; Romans 2:23f; plural, Revelation 2:9; Revelation 3:9; οἱ Ἰουδαῖοι (יְהוּדִים, before the exile citizens of the kingdom of Judah; after the exile all the Israelites (cf. Wright in B. D. under the word )), the Jews, the Jewish race: Matthew 2:2; Matthew 27:11, 29; Mark 7:3; Mark 15:2; John 2:6; John 4:22; John 5:1; John 18:33, etc.; Ἰουδαῖοι τέ καί Ἕλληνες, Acts 14:1; Acts 18:4; Acts 19:10; 1 Corinthians 1:24; Ἰουδαῖοι τέ καί προσήλυτοι, Acts 2:11 (10); ἔθνη τέ καί Ἰουδαῖοι, Acts 14:5; singular, Romans 1:16; Romans 2:9; οἱ κατά τά ἔθνη Ἰουδαῖοι, who live in foreign lands, among the Gentiles, Acts 21:21; Ἰουδαῖοι is used of converts from Judaism, Jewish Christians (see ἔθνος, 5) in Galatians 2:13. [SYNONYMS: Ἑβραῖος, Ἰουδαῖος, Ἰσραηλίτης: "restricting ourselves to the employment of these three words in the N. T. we may say that in the first is predominantly noted language; in the second, nationality; in the third (the augustest title of all), theocratic privileges and glorious vocation" (Trench, § xxxix.); cf. B. D. under the word , , .] The apostle John, inasmuch as agreeably to the state of things in his day he looked upon the Jews as a body of men hostile to Christianity, with whom he had come to see that both he and all true Christians had nothing in common as respects religious matters, even in his record of the life of Jesus not only himself makes a distinction between the Jews and Jesus, but ascribes to Jesus and his apostles language in which they distinguish themselves from the Jews, as though the latter sprang from an alien race: John 11:8; John 13:33. And those who (not only at Jerusalem, but also in Galilee, cf. John 6:41, 52) opposed his divine Master and his Master's cause — especially the rulers, priests, members of the Sanhedrin, Pharisees — he does not hesitate to style οἱ Ἰουδαῖοι, since the hatred of these leaders exhibits the hatred of the whole nation toward Jesus: John 1:19; John 2:18, 20; John 5:10, 15ff,; . (Cf. B. D. under the word ; Franke, Stellung d. Johannes z. Volke d. alt. Bundes. (Halle, 1882).) Ἰουδαϊσμός, Ιουδαϊσμοῦ, ὁ, (Ἰουδαΐζω), the Jewish faith and worship, the religion of the Jews, Judaism: Galatians 1:13ff (2 Macc. 2:21, etc.; cf. Grimm, commentary on 2 Maccabees, p. 61. (B. D. American edition under the word ).)

Scope and Range of the Word

Strong’s Greek 2453 spans the full breadth of the New Testament witness, appearing 195 times. It serves both as an adjective (“Jewish,” “Judean”) and, more often, as a substantive (“Jew,” “Jews”). The contexts cluster around three broad domains:

1. The geographical land of Judea (for example Acts 24:24; John 3:22).
2. The ethnic-religious people descended from the patriarchs (for example John 2:6; Acts 2:5).
3. The cultural practices that marked that people (for example Mark 7:3; John 2:13).

Jewish Identity in Redemptive History

Across Scripture the term carries the covenantal freight of God’s election of Israel (Genesis 12:1-3) and the promises confirmed in Christ. Jesus Himself affirms this heritage: “Salvation is from the Jews” (John 4:22). Far from being a mere demographic label, 2453 signals the account line that runs from Abraham through Moses, David, the prophets, and ultimately to the Messiah.

Usage in the Gospels

Matthew, Mark, and Luke employ the word chiefly in connection with Judea and with the title “King of the Jews” (Matthew 27:11; Mark 15:2; Luke 23:3). John, by contrast, uses Ἰουδαῖοι almost fifty times. In his Gospel the term sometimes points to the nation as a whole (John 2:6), but often to the religious establishment opposed to Jesus (John 5:18; 7:1). Yet even in this polemical setting John never severs Jesus or His disciples from their Jewish roots (John 2:13; 18:20).

“King of the Jews” and the Passion

Pilate’s placard, written in Hebrew, Latin, and Greek—“Jesus of Nazareth, the King of the Jews” (John 19:19)—encapsulates both fulfillment and conflict. The phrase recalls messianic hope (2 Samuel 7:12-16) while exposing the tragic rejection of the rightful King by many of His own (John 1:11). Still, the cross does not end God’s purposes for Israel; it undergirds them (Romans 11:1-2).

Jewish Customs and Festivals

Strong’s 2453 frequently modifies feasts, rites, and institutions: the “Passover of the Jews” (John 2:13; 6:4), “Jewish purification” (John 2:6), “Jewish burial” (John 19:40). These references remind readers that the gospel events unfolded within the liturgical calendar and ceremonial framework given in the Law. Jesus honors those institutions even as He fulfills them (Matthew 5:17; John 19:36).

Acts: Bridge and Barrier

Acts narrates the spread of the gospel beginning in Jerusalem “to Jews from every nation under heaven” (Acts 2:5) and extending to “the end of the earth” (Acts 1:8). The word Ἰουδαῖος becomes a pivot point:

• In synagogue evangelism the term marks Paul’s first audience (Acts 13:5; 14:1; 17:1-3).
• In opposition it identifies those who incited persecution (Acts 13:50; 17:5; 20:3).
• In reconciliation it highlights the Jerusalem Council’s affirmation that Gentiles need not become Jews to be saved (Acts 15).
• In legal settings it designates Paul’s accusers, yet also his own ethnicity (Acts 22:3; 26:2-7).

Pauline Theology: “To the Jew First”

Romans 1:16 sets Paul’s missional priority: “to the Jew first, and also to the Greek.” The apostle never relinquishes that order, even while declaring that “there is no difference between Jew and Greek” in access to the gospel (Romans 10:12). Romans 2 exposes empty ethnic boasting: “A man is a Jew if he is one inwardly” (Romans 2:29). Yet Romans 9–11 insists on Israel’s irrevocable calling and foretells a future ingathering. Paul’s collection for the believers in Jerusalem (Romans 15:26-27; 1 Corinthians 16:3) puts Gentile gratitude into concrete action toward Jewish believers.

Jew and Gentile in One Body

In Christ “there is neither Jew nor Greek” (Galatians 3:28), yet distinction does not dissolve identity. The new creation church embraces Jews who keep lawful customs (Acts 21:20) and Gentiles free from those obligations (Acts 15:19-20). Unity rests on faith in the crucified and risen Lord, not on ethnic markers.

Conflict and Unbelief

Several passages expose hostile unbelief (John 5:18; Acts 9:23; 1 Thessalonians 2:14-16). Scripture, however, distinguishes the sin of individuals from God’s covenant faithfulness. Even severe denunciations (Revelation 2:9; 3:9) serve prophetic purpose, calling all people—Jew and Gentile alike—to repentance and faith.

Eschatological Hope

Paul anticipates a day when “all Israel will be saved” (Romans 11:26). The continuing presence of Jewish believers (Acts 21:20) and the Lord’s stated care for Jerusalem (Luke 21:24) underscore that history has not run its course. Strong’s 2453 therefore bears eschatological weight, pointing beyond the first century to the consummation of God’s promises.

Ministry Implications

1. Evangelism retains a Jewish priority. The gospel first given in a Jewish milieu remains “the power of God for salvation… first to the Jew” (Romans 1:16).
2. Christian love ought to flow tangibly toward the physical descendants of Abraham, mirroring Paul’s own burden (Romans 9:1-3).
3. Teaching should honor the Old Testament roots of New Testament faith, helping believers grasp the continuity signaled every time Ἰουδαῖος appears.
4. The church must guard against the twin errors of antisemitism and uncritical endorsement. Scripture models both theological honesty and unrelenting goodwill.

Summary

Strong’s 2453 functions far beyond a demographic label. It anchors the gospel in God’s covenant story, frames the early church’s mission, warns against empty reliance on ancestry, and fuels hope for the ultimate fulfillment of divine promises to Israel.

Ιουδαια Ἰουδαίᾳ Ιουδαιαν Ἰουδαίαν Ιουδαιας Ἰουδαίας Ιουδαιοι Ἰουδαῖοι Ἰουδαῖοί Ιουδαιοις Ἰουδαίοις Ιουδαιον Ἰουδαῖον Ιουδαιος Ἰουδαῖος Ἰουδαῖός Ιουδαιου Ἰουδαίου Ιουδαιους Ἰουδαίους Ιουδαιω Ἰουδαίῳ ΙΟΥΔΑΙΩΝ Ἰουδαίων Ioudaia Ioudaíāi Ioudaian Ioudaían Ioudaias Ioudaías Ioudaio Ioudaiō Ioudaioi Ioudaíoi Ioudaíōi Ioudaîoi Ioudaîoí Ioudaiois Ioudaíois Ioudaion IOUDAIŌN Ioudaíon Ioudaíōn Ioudaîon Ioudaios Ioudaîos Ioudaîós Ioudaiou Ioudaíou Ioudaious IoudaíousInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts