Last Days of Judas Iscariot: A Play

Product Information

David L. Jeffrey (1992). A Dictionary of biblical tradition in English literature. W.B. Eerdmans. ISBN 978-0802836342. Archived from the original on 13 March 2017 . Retrieved 8 February 2011. Cane, Anthony (2005). The place of Judas Iscariot in Christology. Farnham, England: Ashgate Publishing. ISBN 978-0754652847. Archived from the original on 13 March 2017 . Retrieved 8 February 2011.

Judas's epithet "Iscariot" ( Ὶσκάριωθ or Ὶσκαριώτης), which distinguishes him from the other people named "Judas" in the gospels, is usually thought to be a Greek rendering of the Hebrew phrase איש־קריות, ( Κ-Qrîyôt), meaning "the man from Kerioth". [17] [9] [18] This interpretation is supported by the statement in the Gospel of John 6:71 that Judas was "the son of Simon Iscariot". [9] Nonetheless, this interpretation of the name is not fully accepted by all scholars. [17] [9] One of the most popular alternative explanations holds that "Iscariot" ( ܣܟܪܝܘܛܐ, 'Skaryota' in Syriac Aramaic, per the Peshitta text) may be a corruption of the Latin word sicarius, meaning "dagger man", [17] [9] [19] [20] which referred to a member of the Sicarii ( סיקריים in Aramaic), a group of Jewish rebels who were known for committing acts of terrorism in the 40s and 50s AD by assassinating people in crowds using long knives hidden under their cloaks. [17] [9] This interpretation is problematic, however, because there is nothing in the gospels to associate Judas with the Sicarii, [9] and there is no evidence that the cadre existed during the 30s AD when Judas was alive. [21] [9]

Summary

Dimont, Max I. (1962). Jews, God & History (2ed.). New York City: New American Library. p. 135. ISBN 978-0451146946. John Parker (2018) [2007]. The Aesthetics of Antichrist. From Christian Drama to Christopher Marlowe (2nded.). Ithaca, New York: Cornell University Press. p. 110. ISBN 978-0-80146354-9. In the Divine Comedy of Dante Alighieri, Judas is punished for all eternity in the ninth circle of Hell: in it, he is devoured by Lucifer, alongside Marcus Junius Brutus and Gaius Cassius Longinus (leaders of the group of senators that assassinated Julius Caesar). The innermost region of the ninth circle is reserved for traitors of masters and benefactors and is named Judecca, after Judas. In Trial of Christ in Seven Stages (1909) by John Brayshaw Kaye, the author did not accept the idea that Judas intended to betray Christ, and the poem is a defence of Judas, in which he adds his own vision to the biblical account of the story of the trial before the Sanhedrin and Caiaphas. [138]

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. Brown, Raymond (1998). The Death of the Messiah, From Gethsemane to the Grave, Volume 1: A Commentary on the Passion Narratives in the Four Gospels. New Haven, Connecticut: Yale University Press. p.912. ISBN 978-0300140095. The Kiss of Judas by Giotto di Bondone (between 1304 and 1306) depicts Judas's identifying kiss in the Garden of GethsemaneThe 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] Letter to Clyde S. Kilby, 7 May 1959, quoted in Michael J. Christensen, C. S. Lewis on Scripture, Abingdon, 1979, Appendix A. Hans Urs von Balthasar (1988). Theo-Drama. Theological Dramatic Theory, Vol. 5: The Last Act. Translated by Graham Harrison. San Francisco: Ignatius Press. p. 123. ISBN 0-89870185-6. it must be said that this "kenosis of obedience"...must be based on the eternal kenosis of the Divine Persons one to another.