150 Christoph Stenschke be seen as a symbolic description of the soul/spirit of the Gnostic in its stay in the material world (see vol. I, “Introducción general”, pp. 30-31 and note 592 to the second volume). We cannot close this review without referring to the impressive indexes included in this second volume (pp. 1201 to 1598). The almost four hundred pages include, to begin with, an imposing list of the numerous and interesting issues raised by the AAA in the Analytical index; secondly, a full index of passages and authors, ancient and modern, and last but not least a detailed Greek and Latin index for each of the Acts included in this volume. Given the great value of these indexes –the first, as far as I know, wide-ranging and exhaustive indexes of the Apocryphal Acts ever– and the numerous termino- logical peculiarities and hapax legomena included in them, I am confident that the material will find its way into future editions both of the Patristic Greek Lexicon by G.W.H. Lampe and of the DGE (Diccionario Griego-Español) by Rodríguez Adrados. L. Roig Lanzillotta L. KIERSPEL, The Jews and the World in the Fourth Gospel, WUNT II. 220) (Tübingen: Mohr 2006), xii + 283 pp. 15.5 x 23 cm. ISBN 3-16-149069-X. € 55. This monograph includes two issues of relevance for New Testament phi- lology; indeed it hinges on the meaning of two key terms in John’s Gospel. Firstly, Kierspel offers a detailed discussion of how various commentators and Bible translations have rendered the problematic Johannine term ᾿Ιουδαῖοι. He presents and discusses various proposals for the meaning of ᾿Ιουδαῖοι (“Do these decisions improve our interpretation of the text or do they create a new ‘rewritten Bible’ altogether?”, 12), namely: religious authorities (13-21, “After several decades of intense debate since the 1980s, it becomes evident that in- terpreters and translators who regard Ivoudai/oi as religious leaders are skat- ing ‘on thin linguistic ice’. They were neither able to refute serious criticism of their proposal nor avoid charges of changing the text”, 19f); inhabitants of Judaea (21-24, “While a rendering with ‘Judeans’ prevents at first sight any im- plications of race or religion and this possibly avoids an anti-Semitic reading of the Gospel, this proposal has found more criticism than approval among scholars”, 22, one difficulty being that in several instances it is impossible to “strictly separate a geographical meaning of ᾿Ιουδαῖοι from a religious one, especially if the word is used in connection with religious beliefs, practices and titles as it is so often in the Gospel of John”, 22); taking ᾿Ιουδαῖοι as an ethnic-religious term (24-28, “including all followers of the Jewish religion, ei- ther Jews or Gentiles inside Palestine or outside of it”, 24f, “A mere descriptive function may be in place where the author explains unfamiliar customs. But in