Iscariot
Matt 10:4; Mark 3:19; Luk 6:16 J .. the one who betrayed him
Matt 26:14; Mar 14:10 one of the twelve .. called J
Matt 26:47; Tue 14:43; Luk 22:47 came J.. and with him
Joh 6:71 spoke of J Iscariot, son of Simon
Joh 13:26 and dipping the bread, he gave it to J Iscariot
Joh 18:2 J, the one who betrayed him, knew that place
Act 1:16 spoke .. by the mouth of David about J
Judas (Gr. Ióudas, “praised”; transliteration of Heb. Yehûdâh, Judá). He was a common Jewish name, especially since the days of the patriot Judas Maccabee, liberator from the tyranny of Antiochus Epiphanes (175-164 / 63 BC). 1. Brother of Jesus (Mat 13:55; Mark 6:3), 679 commonly identified as the author of the Epistle of Jude (Jud_1; cf v 17). See Brothers of Jesus; Jude, Epistle of. 2. Judas Iscariot, son of Simon Iscariot (Joh 6:71; cf 13:2, 26), the disciple who betrayed Jesus. The surname Iscariot distinguishes him from another of the Twelve: Judas, the son of James (Luk 6:16; Joh 14:22). The name Iscariot is believed to come from the Heb. ‘îsh Qerîyôth, “man of Kerioth”, a city in southern Judah, between Beersheba and the Dead Sea. The surname probably indicates that Judas was a native of Judea, and if so, the only one of the Twelve who was not a Galilean. The 1st mention of Judas is the designation of him among the Twelve (Mar 3:19); he would have followed Jesus during his ministry in Judea. He apparently was a man of executive ability: he was the treasurer of the disciples (John 13:29). That he was not strictly honest in handling the common fund is evident from John calling him a thief (12:6). The unspoken respect with which the other disciples treated Judas suggests that they admired and recognized his ability. About a year before his betrayal, Jesus foretold that one of the Twelve, whom he did not name, would betray him (6:70, 71). Jesus’ gentle, yet direct, rebuke to Judas during the feast at Simon’s house (the day before the triumphal entry; 12:12), because of his protest that the price of Mary’s costly perfume might have been entrusted to he -“and given to the poor” (Mat 26:6-13; cf Joh 12:1-8)-, was apparently the excuse he had to make the first contact with the high priests. He found them gathered in the house of Caiaphas, deliberating about the best procedure to eliminate Jesus (Mat 26: 1-5, 14-16). The “thirty pieces of silver” (v 15; ie, 30 shekels) for which Judas arranged for the Lord to deliver him, was the traditional price of a slave (Exo 21:32). At the Last Supper, Jesus gradually revealed to Judas that he was fully aware of his plot to betray him. As he washed their feet, Jesus said, “You are clean, though not all of you” (John 13:10). Judas must have suspected that Jesus was referring to him, but the other disciples had no way of knowing which of them he had in mind. A little later, Jesus made it clear that the traitor was present in the room, quoting Psa 41:9: “He who eats bread with me has lifted up his heel against me” (John 13:18). When he said, “One of you will betray me” (Matt 26:21), he spoke in terms that could not be misunderstood. A few moments later, Jesus identified the betrayer: the one who “did put his hand in the dish with me” (v 23). Finally Judas asked: “Is it I, Master?”, and Jesus replied: “You have said it” (v 25). Immediately the traitor left the upper room, while Jesus’ final admonition resounded in his ears: “What you are about to do, do it sooner” (John 13:27). From the moment of his first offer to betray Jesus, Judas had been looking for the favorable occasion to be able to carry out his perfidious business (Mat 26:16). No doubt he reasoned that Jesus, now inside the city, would be easy prey for the priests, and he went straight from the Last Supper to the Jewish leaders to make the final arrangements for his betrayal. He was probably not far from the place of trial before the Sanhedrin. When Jesus submitted to the death sentence, he publicly confessed his betrayal and threw the 30 pieces of silver at the feet of the high priest (27:3, 4), an act that no doubt embarrassed the Jewish leaders. Later, he committed suicide and the money from his betrayal was used to buy the Potter’s field (Mat 27: 5-10; Act 1:18, 19). 3. Son of James, one of the Twelve, carefully distinguished from Judas Iscariot (John 14:22). Without a doubt he must be identified with Lebeo Tadeo (Mat 10: 3; Mar 3:18; Luk 6:16; Act 1:13). 4. Judas the Galilean, who led a rebellion around AD 7 when Quirinus, the Roman governor of Syria to which Judah had been added the previous year, and Coponius, the 1st Roman procurator of Judea, first attempted to levy a tribute direct Roman on the Jews (Acts 5:37). Josephus mentions this rebellion several times. Judas forbade the payment of tribute to the Romans on the grounds that the Jews were God’s chosen people and that he had given them the land of Canaan. No foreign power, he claimed, had the right to collect tribute from them, and paying it was no less than slavery. Josephus describes the rebellion as a religious war. Judas and his followers were affiliated with the Pharisees, and although the movement failed and its leader was killed, from among them arose the sect or party of the Zealots. The Zealots can probably be identified with the Sicarii, or “dagger men,” who were primarily responsible for provoking the Jewish war of AD 66-73 that led to the destruction of Jerusalem, the burning of the temple, and the annihilation of the nation. . Bib.: FJ-AJ xviii.1.6; xx.5.2; FJ-GJ ii.8.1; 18.8; vii.8.1. 5. Jew from Damascus with whom Paul lodged for a time 680 after his conversion (Acts 9:10, 11). 6. Judas Barsabbas,* a Jerusalem church leader who, with Silas, was appointed to accompany Bemabé and Paul to Antioch with the letter announcing the Jerusalem Council’s decision regarding Gentile converts (Acts 15:22, 27, 32). He had the prophetic gift and was engaged in public ministry (v 32). Jude, Epistle of. The last of the general epistles to appear between Hebrews and the Apocalypse. It is “general” in the sense that it does not specify any particular individual or church as the recipient but is addressed to members everywhere (see CBA 7:719, 720). I. Author. The author identifies himself simply by saying: “Judas. servant of Jesus Christ, and brother of James” (Jud_1). It is generally accepted that the James mentioned here is the Lord’s brother, later a leader of the Jerusalem church (Acts 12:17; 15:13). If so, the author of the epistle of Jude was also a brother of our Lord, since the authors of the Gospels indicate that the brothers of Jesus included a James and a Judas (Mat 13:35; Mark 6:3) . Two of the Twelve were called Judas -Judas Iscariot (Mar 3:19) and Judas the son of James (Joh 14:22)-, but the epistle (Jud_17) seems to indicate that the author was not one of the Twelve. That the author simply identifies himself as the “servant of Jesus Christ” (v 1) could reflect his hesitation to take advantage of a relationship with Jesus. See James 3. II. Setting. The epistle provides no direct information about the circumstances in which it was written or those who were to receive it. But note that there were disturbing elements that acted in the church (Jud_4, 8; etc.). References to certain heretical teachers (Jud_4, 8, 10-13, 15, 18) recall a similar warning raised by Peter (cf 2Pe 2:1-3:3) and by John (1 Joh 2:18, 19, 22 , 23; 4:1-3; 5:10). This similarity suggests that Judas was written as a warning against the same heretical tendencies: the incipient Gnosticism of Cerinthus and the Docetists. A considerable portion of the book (Jud_4-18) is very similar to 2Pe 2:1-3:3; not only the same thoughts are used, but in many cases the same words, some of which are unusual (cf. Jud_4, 16 with 2Pe 2:1, 3). It would seem that one esentor took from the other or both had access to a common source, unknown today. Biblical scholars suggest that Jude would have been the 1st of the 2 written, as it would be difficult to explain why Jude would write a letter if he had little more to say than what Peter had written. They conclude that it is more likely that Peter incorporated some of Jude’s thoughts into his epistle along with a lot of material that he added, rather than the reverse. It has often been the case that the shorter of 2 similar works is the older. However, plausible reasons for the contrary can also be presented, and the issue cannot be definitively resolved. In any case, the conditions reflected in the epistle already existed in the latter part of the 1st century AD. See John, Epistles of; John, Gospel of. III. Theme. Jude had originally intended to write an epistle on the general subject of salvation, but having learned that heretical and licentious teachers were bothering the flock, he decided to send a warning against them in order to unmask his true character (Jud_3). The libertines of the epistle of Jude are undoubtedly the same people who held false ideas about the character of Christ: the heretics like Cerinthus and the Docetists. Among these Gnostics sensual passions were openly permitted, and also defended. See Nicolaitans. IV. Contents. After his introduction (vs 1-4), Jude cites historical incidents as a warning against apostasy (vs 5-7). In vs 8-11 he characterizes the defiant attitude of the false teachers of his day; then he presents the futility of his course of action (vs 12 and 13). He points to his certain destruction (vs 14-16), and the appearance of these licentious teachers as evidence that now is “the last time” (vs 17-19). In his conclusion (vs 20-25) he admonishes believers to build themselves up in the “most holy faith” and to be patient until the coming of the Lord.
Source: Evangelical Bible Dictionary
male name and title of one of the Catholic epistles. 1. J. Macabeo, third son of the priest of Modín, Matatías, whose Aramaic surname Makabá can mean “having a hammer-shaped head”, hence the eponym of the Maccabees family.
Mattathias had fled to the mountain with his five sons and many faithful Jews, in 167 BC. C., when Antiochus IV Epiphanes decreed that altars to the Greek gods be erected in the Temple of Jerusalem and in the other cities of the country, he subjected the Jews to tribute, prohibited circumcision and everything that had to do with Judaism , thus beginning the Hellenization of the country by force. Mattathias rose up in holy war against the power of the Seleucid rulers, dying soon after. In the year 166 a. C., his son J. Macabeo took his place in the fight, becoming one of the most important warriors of the …