Last Days of Judas Iscariot: A Play

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Representations and symbolism [ edit ] A red-haired Judas betrays Jesus with a kiss in a Spanish paso figure. The gospels suggest that Jesus foresaw ( John 6:64, Matthew 26:25) and allowed Judas's betrayal ( John 13:27–28). [73] One explanation is that Jesus allowed the betrayal because it would allow God's plan to be fulfilled. Another is that regardless of the betrayal, Jesus was ultimately destined for crucifixion. [74] In April 2006, a Coptic papyrus manuscript titled the Gospel of Judas from 200 AD was translated, suggesting that Jesus told Judas to betray him, [75] although some scholars question the translation. [76] [77] Nevertheless, the Gospel of Judas is an apocryphal Gnostic gospel composed in the 2nd century, and some scholars agree that it contains no real historical information. [78]

a b p. 256 White, Joseph Blanco. Letters from Spain. H. Colburn. ISBN 9781508427162. Archived from the original on 13 March 2017 . Retrieved 19 July 2016. {{ cite book}}: CS1 maint: bot: original URL status unknown ( link) of Letters from Spain, Joseph Blanco White, H. Colburn, 1825.

a b Gagné, André (June 2007). "A Critical Note on the Meaning of APOPHASIS in Gospel of Judas 33:1". Laval Théologique et Philosophique. 63 (2): 377–83. doi: 10.7202/016791ar. Feinberg, John S.; Basinger, David (2001). Predestination & free will: four views of divine sovereignty & human freedom. Grand Rapids, Michigan: Kregel Publications. p.91. ISBN 978-0-8254-3489-1. Malloy, Christopher (2021). False Mercy: Recent Heresies Distorting Catholic Truth. Sophia Institute Press. p.47. In his 1965 book The Passover Plot, British New Testament scholar Hugh J. Schonfield suggests that the crucifixion of Christ was a conscious re-enactment of Biblical prophecy and that Judas acted with the full knowledge and consent of Jesus in "betraying" him to the authorities. The book has been variously described as "factually groundless", [85] based on "little data" and "wild suppositions", [86] "disturbing", and "tawdry". [87] Damnation to Hell [ edit ] Donald Senior, The Passion of Jesus in the Gospel of Matthew (Liturgical Press, 1985), pp. 107–08; Anthony Cane, The Place of Judas Iscariot in Christology (Ashgate Publishing, 2005), p. 50.

Ehrman, Bart D. (2016). Jesus Before the Gospels: How the Earliest Christians Remembered, Changed, and Invented their Stories of the Savior. New York City: HarperOne. ISBN 978-0-06-228520-1.Stanford, Peter (2015). Judas: The Most Hated Name in History. Berkeley, California: Counterpoint. ISBN 978-1-61902-750-3. [ permanent dead link] Laeuchli, Samuel (1953). "Origen's Interpretation of Judas Iscariot". Church History. 22 (4): 253–68. doi: 10.2307/3161779. JSTOR 3161779. S2CID 162157799. Brown, Raymond E. (1994). The Death of the Messiah: From Gethsemane to the Grave: A Commentary on the Passion Narratives in the Four Gospels v.1 pp. 688–92. New York: Doubleday/The Anchor Bible Reference Library. ISBN 0-385-49448-3; Meier, John P. A Marginal Jew: Rethinking the Historical Jesus (2001). v. 3, p. 210. New York: Doubleday/The Anchor Bible Reference Library. ISBN 0-385-46993-4. Ehrman, Bart D. (1999). Jesus: Apocalyptic Prophet of the New Millennium. Oxford, England: Oxford University Press. ISBN 978-0195124743. The name "Judas" ( Ὶούδας) is a Greek rendering of the Hebrew name Judah ( יהודה, Y ehûdâh, Hebrew for "praise or praised"), which was an extremely common name for Jewish men during the first century AD, due to the renowned hero Judas Maccabeus. [17] [9] Consequently, numerous other figures with this name are mentioned throughout the New Testament. [14] [17] [9] In the Gospel of Mark 3:13–19, which was written in the mid-60s or early 70s AD, Judas Iscariot is the only apostle named "Judas". [9] Matthew 10:2–4 shares this portrayal. [9] The Gospel of Luke 6:12–19, however, replaces the apostle whom Mark and Matthew call " Thaddeus" with "Judas son of James". [9] Peter Stanford suggests that this renaming may represent an effort by the author of the Gospel of Luke to create a "good Judas" in contrast to the betrayer Judas Iscariot. [9]