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Cited by 27Biblical Studies and InterpretationReligion, Theology, History, Judaism, ChristianityHistorical and Linguistic Studies

The DOI matches its Crossref record; 3 of the 3 references it cites were found in a registry or an index; none of the 8 sources its claims cite is checked for support yet.

The Identity and Composition of οἱ Ἰουδαῖοι in the Gospel of John

Open access
Bennema, Cornelis·2009·Tyndale Bulletin
DOI 10.53751/001c.29275
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Abstract

This article examines the referent of the term οἱ Ἰουδαῖοι in the Gospel of John. The debate is whether the term refers exclusively to the religious authorities, to a religious party, to the religious authorities and common people, or simply to the Jews in general. This article makes three contributions to the debate. First, Second Temple Judaism already knew of the term οἱ Ἰουδαῖοι as a broad reference to the adherents of the Judaean religion transcending the earlier ethnic-geographic sense, and John had this particular religious group in mind. Second, οἱ Ἰουδαῖοι is a composite group with the chief priests rather than the Pharisees as its leaders. Third, within οἱ Ἰουδαῖοι, John portrays a shift in hostility from a religious-theological conflict with the Pharisees in the middle of Jesus’ ministry, towards a religious-political conflict with the chief priests later in Jesus’ ministry.

Overview

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Crossref · 10.53751/001c.29275

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Claims the paper makes

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  • Findingnone given

    Within οἱ Ἰουδαῖοι, John portrays a shift in hostility from a religious-theological conflict with the Pharisees in the middle of Jesus' ministry towards a religious-political conflict with the chief priests later in Jesus' ministry.

    “Third, within οἱ Ἰουδαῖοι, John portrays a shift in hostility from a religious-theological conflict with the Pharisees in the middle of Jesus' ministry, towards a religious-political conflict with the chief priests later in Jesus' ministry.”
    • Also stated in: § 1. Introduction · plain
      “Regarding the hostility of οἱ Ἰουδαῖοι, John depicts a shift from a religious-theological conflict with the Pharisees in the middle of Jesus' ministry, towards a religious-political conflict with the chief priests later in Jesus' ministry.”
    Quote in the paperSubstantial claim
  • Findingreasoning

    The suggested fear of the Pharisees in John 12:42 is specifically identified elsewhere as ὁ φόβος τῶν Ἰουδαίων.

    “Besides, the suggested fear of the Pharisees in 12:42 is specifically identified elsewhere as ὁ φόβος τῶν Ἰουδαίων (7:13; 9:22; 19:38; 20:19).”
    Quote in the paperSubstantial claim
  • Findingnone given

    The chief priests only come to the fore in John 11-12 and 18-19.

    “The chief priests only come to the fore in John 11-12, 18-19.”
    Quote in the paperNot a substantial claim
  • Findingown data

    The weight of the presence of οἱ Ἰουδαῖοι is in John 5-12 (36× or 55% of all occurrences).

    “We observe that the weight of the presence of οἱ Ἰουδαῖοι is in John 5-12 (36× or 55% of all occurrences).”
    Quote in the paperNot a substantial claim
  • Findingnone given

    It is the chief priests who plot to kill both Jesus and Lazarus (11:50; 12:10-11).

    “Besides, it is the chief priests who plot to kill both Jesus and Lazarus (11:50; 12:10-11).”
    Quote in the paperSubstantial claim
  • Probably not a substantial claim. 17
  • It may state two separate claims as one. 44

  • Probably not a substantial claim.

    Findingnone given

    When the Pharisees come to know of the crowd's speculations about Jesus' messiahship, the chief priests and the Pharisees send the temple police to arrest Jesus in John 7:32.

    “First, when the Pharisees come to know of the crowd's speculations about Jesus' messiahship, the chief priests and the Pharisees send the temple police to arrest Jesus (7:32).”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingreasoning

    In 11:45-57, the chief priests gain the upper hand.

    “The chief priests resurface in 11:45-57, which describes another meeting of the Sanhedrin.This time, the chief priests gain the upper hand.”
    Quote in the paperNot a substantial claim

  • It may state two separate claims as one.

    Findingnone given

    The law-enforcement arm of the temple authorities is referred to both as the temple police 'of the chief priests and the Pharisees' in John 18:3 and as the temple police 'of οἱ Ἰουδαῖοι' in John 18:12.

    “The lawenforcement arm of the temple authorities is referred to both as the temple police 'of the chief priests and the Pharisees' (18:3) and 'of οἱ Ἰουδαῖοι' (18:12).”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Findingnone given

    In a meeting of the Sanhedrin, the Pharisees are greatly annoyed and even sneer at Nicodemus when he raises a critical question in John 7:45-52.

    “Then, in a meeting of the Sanhedrin, the Pharisees are greatly annoyed, and even sneer at one of their colleagues (Nicodemus) when he raises a critical question (7:45-52).”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. It may state two separate claims as one.

    Findingnone given

    John 8:30 mentions that many Ἰουδαῖοι 'believe' in Jesus, but when he probes further, this 'belief' seems to have little substance-they are unable to accept his liberating truth and even turn violent (8:31-59).

    “John 8:30 mentions that many Ἰουδαῖοι 'believe' in Jesus, but when he probes further, this 'belief' seems to have little substance-they are unable to accept his liberating truth and even turn violent (8:31-59).”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Findingreasoning

    In the Sanhedrin meeting in 7:45-52, the Pharisees are the dominant voice-the chief priests are not heard.

    “In the subsequent meeting of the Sanhedrin, the Pharisees are the dominant voice-the chief priests are not heard (7:45-52).”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim.

    Findingnone given

    The raising of Lazarus and the resulting 'defection' of many Ἰουδαῖοι precipitates a meeting of the Sanhedrin.

    “The raising of Lazarus and the resulting 'defection' of many Ἰουδαῖοι precipitates a meeting of the Sanhedrin.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim. It may state two separate claims as one.

    Findingnone given

    In John's dualistic world view, οἱ Ἰουδαῖοι are of the realm 'below' (8:23) whereas those who belong to Jesus (including the Johannine believers) are of the realm 'above'.

    “In John's dualistic world view, οἱ Ἰουδαῖοι are of the realm 'below' (8:23) whereas those who belong to Jesus (including the Johannine believers) are of the realm 'above'.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Findingreasoning

    Οἱ Ἰουδαῖοι is a hostile presence throughout John 5-12, 18-19, but this hostility is not homogeneous.

    “Οἱ Ἰουδαῖοι is a hostile presence throughout John 5-12, 18-19, but this hostility is not homogeneous.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Findingreasoning

    In John 7-10, the dominant hostile voice within οἱ Ἰουδαῖοι is that of the Pharisees, who have disputes with Jesus over theological issues.

    “In John 7-10, during the middle part of Jesus' ministry in Jerusalem and Judaea, the dominant hostile voice within οἱ Ἰουδαῖοι is that of the Pharisees, who have disputes with Jesus over theological issues.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim. It may state two separate claims as one.

    Findingnone given

    Following Jesus' raising of Lazarus, some Ἰουδαῖοι report to the Pharisees, with the result that the chief priests and the Pharisees convene the Sanhedrin and decide that Jesus must die in John 11:45-53.

    “Second, following Jesus' raising of Lazarus, some Ἰουδαῖοι report to the Pharisees, with the result (οὖν) that the chief priests and the Pharisees convene the Sanhedrin and decide that Jesus must die (11:45-53).”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Findingnone given

    Many Ἰουδαῖοι who witnessed Lazarus' resurrection 'believe' in Jesus (although perhaps only as a miracle worker), greatly upsetting their fellow Ἰουδαῖοι and leaders (11:45-48; cf.12:10-11).

    “Besides, many Ἰουδαῖοι who witnessed Lazarus' resurrection 'believe' in Jesus (although perhaps only as a miracle worker), greatly upsetting their fellow Ἰουδαῖοι and leaders (11:45-48; cf.12:10-11).”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Findingreasoning

    The Pharisees are absent from the passion narratives and are not directly implicated in Jesus' arrest, trial and crucifixion.

    “The Pharisees are absent from the passion narratives and are not directly implicated in Jesus' arrest, trial and crucifixion.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Findingnone given

    John 7:10-36 presents a mixed audience of common people (ὁ ὄχλος) and the particular religious partisans (οἱ Ἰουδαῖοι), while their leaders (the chief priests and Pharisees) only appear in 7:32 and 7:45-52.

    “John 7:10-36 presents a mixed audience of common people (ὁ ὄχλος) and the particular religious partisans (οἱ Ἰουδαῖοι), while their leaders (the chief priests and Pharisees) only appear in 7:32 and 7:45-52.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. It may state two separate claims as one.

    Findingreasoning

    While the Pharisees had the upper hand in an earlier meeting of the Sanhedrin (7:45-52), in keeping with their general dominance in John 7-10, in this meeting of the Sanhedrin it is the chief priests who have the dominant voice (11:47-53; cf.12:10).

    “While the Pharisees had the upper hand in an earlier meeting of the Sanhedrin (7:45-52), in keeping with their general dominance in John 7-10, in this meeting of the Sanhedrin it is the chief priests who have the dominant voice (11:47-53; cf.12:10).”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Findingreasoning

    In John 18-19 the Pharisees are absent and it is οἱ Ἰουδαῖοι spearheaded by the chief priests who orchestrate Jesus' death.

    “Indeed, in John 18-19 the Pharisees are absent and it is οἱ Ἰουδαῖοι spearheaded by the chief priests who orchestrate Jesus' death.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    The Pharisees are part of οἱ Ἰουδαῖοι, probably even of the religious authorities.

    “In sum, the Pharisees are part of οἱ Ἰουδαῖοι, probably even of the religious authorities.”
    • Also stated in: § 3.1 The Pharisees · boosted
      “There is ample evidence in the Gospel of John that the Pharisees are a subset of οἱ Ἰουδαῖοι.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    The group that responds with hostility to Jesus' healing of the blind man in John 9:13-10:21 is a mix of οἱ Ἰουδαῖοι and the Pharisees, representing the religious authorities in Jerusalem.

    “The group that responds with hostility to Jesus' healing of the blind man in 9:13-10:21 is a mix of οἱ Ἰουδαῖοι (9:18; 10:19) and the Pharisees (9:13, 40), representing the religious authorities in Jerusalem.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim. The paper may give no reason why it holds. It may state two separate claims as one.

    Interpretationnone given

    The ἄρχοντες in John 12:42, whether chief priests or Pharisees, were afraid that if the Pharisees came to know about their sympathy towards Jesus, they would report it to the Sanhedrin or to the wider body of οἱ Ἰουδαῖοι.

    “I suggest that οἱ ἄρχοντες (whether chief priests or Pharisees) were afraid that if the Pharisees came to know about their sympathy towards Jesus, they would report it to the Sanhedrin or to the wider body of οἱ Ἰουδαῖοι.”
    Quote in the paperNot a substantial claim

  • It may state two separate claims as one.

    Interpretationcitation

    The Pharisees were part of the opposition to Jesus and participated in plotting his death.

    “As such the Pharisees were part of the opposition to Jesus and participated in plotting his death (cf.11:45-57), but they did not actually arrest Jesus, bring him to trial or demand his death.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    The Pharisees did not actually arrest Jesus, bring him to trial, or demand his death.

    “As such the Pharisees were part of the opposition to Jesus and participated in plotting his death (cf.11:45-57), but they did not actually arrest Jesus, bring him to trial or demand his death.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    οἱ Ἰουδαῖοι in John 11 are probably the Torah-and temple-loyalists who go to their leaders or perhaps the religious authorities in general.

    “Οἱ Ἰουδαῖοι can thus not simply be equated with the chief priests and Pharisees of the Sanhedrin.They are probably the Torah-and temple-loyalists who go to their leaders or perhaps the religious authorities in general.”
    Quote in the paperNot a substantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    John had the extended referent of Ἰουδαῖος in mind, using οἱ Ἰουδαῖοι to refer to a particular religious group of Torah-and temple-loyalists found especially, but not exclusively, in Judaea.

    “We will then argue that John had this extended referent in mind with the term οἱ Ἰουδαῖοι referring to a particular religious group of Torah-and temple-loyalists found especially, but not exclusively, in Judaea.”
    • Also stated in: § Abstract · plain
      “Second Temple Judaism already knew of the term οἱ Ἰουδαῖοι as a broad reference to the adherents of the Judaean religion transcending the earlier ethnicgeographic sense, and John had this particular religious group in mind.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    οἱ Ἰουδαῖοι is a composite group whose core and main leaders are the chief priests, with the Pharisees having an influential role.

    “Second, οἱ Ἰουδαῖοι is a composite group with the chief priests rather than the Pharisees as its leaders.”
    • Also stated in: § 1. Introduction · plain
      “At the core of οἱ Ἰουδαῖοι are the chief priests, with the Pharisees having an influential role.”
    • Also stated in: § 3.2 The Chief Priests · hedged
      “This leads us to believe that the chief priests rather than the Pharisees are the main leaders of οἱ Ἰουδαῖοι and as such constitute its core.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Premisenone given

    The Pharisees came from all classes and professions in Jewish society, were laity and did not belong to the priesthood, and were spread across Judaea and probably also lived in Galilee.

    “Pharisees came from all classes and professions in Jewish society, i.e. they were laity and did not belong to the priesthood, and were spread across Judaea and probably also lived in Galilee.”
    Quote in the paperNot a substantial claim

  • It may state two separate claims as one.

    Interpretationnone given

    Dunn's distinction between οἱ Ἰουδαῖοι in 8:31 who believed and οἱ Ἰουδαῖοι in 8:48 who rejected Jesus is mistaken since 8:31-59 refers to one group-the same Ἰουδαῖοι who initially 'believe' turn against Jesus when they grasp the implications of his teachings.

    “His distinction between οἱ Ἰουδαῖοι in 8:31 who believed and οἱ Ἰουδαῖοι in 8:48 who rejected Jesus is mistaken since 8:31-59 refers to one group-the same Ἰουδαῖοι who initially 'believe' turn against Jesus when they grasp the implications of his teachings.”
    Quote in the paperNot a substantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    Οἱ Ἰουδαῖοι as a group is and remains hostile towards Jesus, but it is also divided about him and some individual Ἰουδαῖοι were able to express sympathy and even belief in Jesus-though not always in the full Johannine sense.

    “Οἱ Ἰουδαῖοι as a group is and remains hostile towards Jesus, but it is also divided about him and some individual Ἰουδαῖοι were able to express sympathy and even belief in Jesus-though not always in the full Johannine sense.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim. The paper may give no reason why it holds. It may state two separate claims as one.

    Interpretationnone given

    Their leaders consist of the chief priests who had the power of control and policymaking, and the Pharisees who had the 'power' of influence.

    “Their leaders consist of the chief priests who had the power of control and policymaking, and the Pharisees who had the 'power' of influence.”
    Quote in the paperNot a substantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    Jesus was able to get past the hostile attitude of his opponents and even win some over (whether publicly or secretly), though their belief seems to be inadequate at this point.

    “Thus, Jesus was able to get past the hostile attitude of his opponents and even win some over (whether publicly or secretly), though their belief seems to be inadequate at this point.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    John had a single referent in mind-albeit the referent is a composite group which does not present a uniform response.

    “We argued that John had a single referent in mind-albeit the referent is a composite group which does not present a uniform response.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.

    Interpretationreasoning

    Jesus' designation as ὁ βασιλεὺς τῶν Ἰουδαίων (18:33, 39; 19:3, 19, 21) denotes that Jesus, a non-Judaean, is the messianic king fulfilling the expectations of the Judaean religion.

    “Consequently, Jesus' designation as ὁ βασιλεὺς τῶν Ἰουδαίων (18:33, 39; 19:3, 19, 21) denotes (beyond the obvious ironic use) that Jesus, a non-Judaean, is the messianic king fulfilling the expectations of the Judaean religion.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper may give no reason why it holds.

    Premisenone given

    Second Temple Judaism knew of the term οἱ Ἰουδαῖοι as a reference to a particular religious group of Torah-and temple-partisans, found mainly but not exclusively in Judaea.

    “In section 2, we suggested that Second Temple Judaism knew of the term οἱ Ἰουδαῖοι as a reference to a particular religious group of Torah-and temple-partisans, found mainly but not exclusively in Judaea.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it. The paper may give no reason why it holds. It may state two separate claims as one.

    Interpretationnone given

    In John 5, Jesus' audience is simply identified as οἱ Ἰουδαῖοι and may just be the Torah-and temple-loyalists in Jerusalem.

    “John 5, for example, Jesus' audience is simply identified as οἱ Ἰουδαῖοι and may just be the Torah-and temple-loyalists in Jerusalem.”
    Quote in the paperNot a substantial claim

  • It may state two separate claims as one.

    Interpretationnone given

    In John 18-19, the Jewish presence is most likely the Judaean particularists and their leaders the chief priests.

    “Finally, in John 18-19, the Jewish presence is most likely the Judaean particularists and their leaders the chief priests.”
    Quote in the paperNot a substantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    For John, the primary responsibility for Jesus' death rests with οἱ Ἰουδαῖοι in general and the chief priests in particular.

    “For John, the primary responsibility for Jesus' death rests with οἱ Ἰουδαῖοι in general and the chief priests in particular.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    Οἱ Ἰουδαῖοι in the Gospel of John are a particular religious group within Judaism-the (strict) Torah-and temple-loyalists who are mainly located in Jerusalem and Judaea but could also have been present in Galilee.

    “Our study has led us to conclude that οἱ Ἰουδαῖοι in the Gospel of John are a particular religious group within Judaism-the (strict) Torah-and temple-loyalists who are mainly located in Jerusalem and Judaea but could also have been present in Galilee.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    The Pharisees and chief priests are subsets of οἱ Ἰουδαῖοι, probably representing the religious authorities.

    “Rather, the Pharisees and chief priests are subsets of οἱ Ἰουδαῖοι, probably representing the religious authorities.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    The term οἱ ἄρχοντες denotes the ruling Jerusalem body of οἱ Ἰουδαῖοι, the Sanhedrin, which consists of both chief priests and some notable Pharisees.

    “Thus, the term οἱ ἄρχοντες denotes the ruling Jerusalem body of οἱ Ἰουδαῖοι, the Sanhedrin, which consists of both chief priests and some (notable) Pharisees.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    The term οἱ Ἰουδαῖοι refers to the Judaean religious authorities but also includes non-Judaeans and non-authorities.

    “As such, the term οἱ Ἰουδαῖοι refers to the Judaean religious authorities but also includes non-Judaeans and non-authorities.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Premisenone given

    The Pharisees in Jesus' time had the power of influence rather than control.

    “However, there seems to be a growing consensus that the Pharisees in Jesus' time had the power of influence rather than control.”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. It may be too vague to check against evidence. The paper’s conclusions may not depend on it. The paper may give no reason why it holds.

    Interpretationnone given

    The difficult saying in 4:22 (ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν) can be explained as Jesus saying that salvation is rooted in the Judaean religion, which now finds its focus in him.

    “Besides, the difficult saying in 4:22 (ἡ σωτηρία ἐκ τῶν Ἰουδαίων ἐστίν) can be explained as Jesus saying that salvation is rooted in the Judaean religion, which now finds its focus in him.”
    Quote in the paperNot a substantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    John 11:45-57 becomes the turning point in the hostility towards Jesus, marking the transition from Pharisaic dominance to the supremacy of the chief priests in the conflict with Jesus.

    “John 11:45-57 becomes the turning point in the hostility towards Jesus, marking the transition from a Pharisaic dominance in the conflict to the supremacy of the chief priests in the conflict with Jesus.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    Nicodemus, though a Pharisee, is also an ἄρχων τῶν Ἰουδαίων in John 3:1, meaning he is not only one of the religious authorities but even a member of the Sanhedrin.

    “For example, it is important to note that Nicodemus, though a Pharisee, is also an ἄρχων τῶν Ἰουδαίων (3:1), i.e. he is not only one of the religious authorities but even a member of the Sanhedrin (cf.section 3.3).”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    The temple police were the Sanhedrin's law-enforcement arm, primarily under the authority of the chief priests and Pharisees (7:32; 18:3) but also of οἱ Ἰουδαῖοι (18:12).

    “The temple police were the Sanhedrin's lawenforcement arm, primarily under the authority of the chief priests and Pharisees (7:32; 18:3) but also of οἱ Ἰουδαῖοι (18:12).”
    Quote in the paperNot a substantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Interpretationnone given

    Although John only uses the categories ἀρχιερεύς, Φαρισαῖος and ἄρχων for the religious establishment, this does not imply that no other categories existed.

    “Although John only uses the categories ἀρχιερεύς, Φαρισαῖος and ἄρχων for the religious establishment, this does not imply that no other categories existed.”
    Quote in the paperNot a substantial claim

  • It may state two separate claims as one.

    Premisecitation

    Pharisees were widespread in both Galilee and Judaea, and had an influential presence in the synagogues.

    “Pharisees were widespread in both Galilee and Judaea, and had an influential presence in the synagogues.”
    Quote in the paperSubstantial claim0 of 3 sources checked
    • cites Saldarini, Pharisees, 291-95

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Taylor, Immerser, 161-64

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

    • cites Dunn, Jesus Remembered, 306-308

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

  • It may state two separate claims as one.

    Premisereasoning

    The religious meaning of the term Ἰουδαῖος was employed well before the First Century AD, and hence would be readily available for John to use.

    “Without attempting to resolve this disagreement, we glean what is important for our study, namely the common denominator that the religious meaning of the term Ἰουδαῖος was employed well before the First Century AD, and hence would be readily available for John to use.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    The leaders of οἱ Ἰουδαῖοι consists of the controlling priesthood-the priestly aristocracy or chief priests who had the power of control and policymaking-and the influential laity-the Pharisees who had the 'power' of influence.

    “The leaders of οἱ Ἰουδαῖοι consists of the controlling priesthood-the priestly aristocracy or chief priests who had the power of control and policymaking-and the influential laity-the Pharisees who had the 'power' of influence.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationnone given

    When we come to the passion narratives, John holds οἱ Ἰουδαῖοι in general, and the chief priests in particular, responsible for Jesus' death.

    “When we come to the passion narratives, we see that John holds οἱ Ἰουδαῖοι in general, and the chief priests in particular, responsible for Jesus' death.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    The chief priests or temple authorities are the main leaders of οἱ Ἰουδαῖοι and hence constitute its core, while the Pharisees seem to be an influential party that is able to mobilise the temple police and report people to the Sanhedrin.

    “We demonstrated that the chief priests or temple authorities are the main leaders of οἱ Ἰουδαῖοι and hence constitute its core, while the Pharisees seem to be an influential party that is able to mobilise the temple police and report people to the Sanhedrin.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    In John 18:13-14, the advice of Caiaphas to the chief priests and Pharisees in 11:50 is referred to as the advice of Caiaphas to οἱ Ἰουδαῖοι, indicating that οἱ Ἰουδαῖοι must include or be closely related to the chief priests and Pharisees.

    “Then, in 18:13-14 the reader is reminded of the advice given by the chief priest Caiaphas to the chief priests and Pharisees of the Sanhedrin in 11:50, referred to here as the advice of Caiaphas to οἱ Ἰουδαῖοι.This indicates that οἱ Ἰουδαῖοι must include or be closely related to the chief priests and Pharisees.”
    Quote in the paperSubstantial claim

  • It may state two separate claims as one.

    Interpretationreasoning

    Οἱ Ἰουδαῖοι in the Gospel of John is a composite rather than a homogeneous group, which is generally hostile to Jesus.

    “We argued that οἱ Ἰουδαῖοι in the Gospel of John is a composite rather than a homogeneous group, which is generally hostile to Jesus.”
    Quote in the paperSubstantial claim

  • Probably not a substantial claim. The paper’s conclusions may not depend on it.

    Interpretationreasoning

    It is understandable that those authorities who secretly believed in Jesus were afraid that the Pharisees would report this to their colleagues.

    “It is thus understandable that those authorities who secretly believed in Jesus were afraid that the Pharisees would report this to their colleagues.”
    Quote in the paperNot a substantial claim

  • It may state two separate claims as one.

    Premisecitation

    The Pharisees were experts in Torah-learning and, according to Josephus, were the most influential school, enjoying the general support of the populace.

    “The Pharisees were experts in Torah-learning and, according to Josephus, were the most influential school, enjoying the general support of the populace (Ant.13:298; 18:15-20; J.W. 2:162, 411).”
    Quote in the paperNot a substantial claim0 of 1 sources checked
    • cites Josephus, Ant.13:298; 18:15-20; J.W. 2:162, 411

      Couldn’t be matched to a paper in Crossref, so it can’t be checked.

54 of 54

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Metadata

Authors
Bennema, C.
Corresponding author
Bennema, Cornelis
ORCID
Bennema, Cornelis
Venue
Tyndale Bulletin
Publisher
Tyndale House
Published
2009-11-01
Volume
60
Issue
2
ISSN
  • 0082-7118 (ISSN-L)
  • 2752-7042
DOI
10.53751/001c.29275
OpenAlex
W3209186340
Cited by
27
References
3
Citations by year
2023: 1 · 2021: 23 · 2019: 1 · 2017: 1 · 2014: 1
FWCI
0.00
Type
journal article
Language
en
Open access
Locations
  • Tyndale Bulletin (publishedVersion)
  • DOAJ (DOAJ: Directory of Open Access Journals) (submittedVersion)
Topics
  • Social Sciences › Arts and Humanities › Religious studies › Biblical Studies and Interpretation
  • Social Sciences › Arts and Humanities › Religious studies › Religion, Theology, History, Judaism, Christianity
  • Social Sciences › Arts and Humanities › Religious studies › Historical and Linguistic Studies
Keywords
Gospel of John, Second Temple Judaism, Pharisees, chief priests, religious authority, Jewish identity, New Testament Greek

About these checks

Registry, retraction, Cites and statistics results are computed, not judged, with one exception: a printed reference that no index lists is read once by a model before it counts as a citation error. Claims are extracted by a model and kept only when their quote appears verbatim in the text; each cited source is then checked, with a model’s help, for whether it says what the claim relies on. Those verdicts can be wrong — read the claim’s quote and the cited source before relying on one.

A language model drew the claims from the paper on 2026-10-11, under version 3 of the claim definition (model deepseek-v4.1-flash, prompt extract-v3).

A second model labelled each claim on 2026-10-11 (model jev-1.13-20260917, definition revision gold-guideline-v0.2).

Statistics and arithmetic are recomputed, not judged.

Confidence bands are shown only for fields calibrated on our annotated test set. None is calibrated yet, so no band is shown.

What counts as a claim ›How we measure confidence ›How we check this ›

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