Introduction
Judas is traditionally equated with the demonic, but may we see Judas afresh as in the ballad below? Whereas some authors may write his name it is often replaced quickly with the epitaph of ‘traitor’. He is labelled as a “sub-Christian”[2], whilst others cite Judas as “the only man of whom we know for certain that he is damned for eternity”[3]. Gubar even suggests that Judas is so repellent that he is subject (in Matthew 26:24) to a biblical text conceivably justifying their life was worthless[4]. Have we misinterpreted Judas’ betrayal?
Twas the body of Judas Iscariot
Lay in the Field of Blood
Twas the soul of Judas Iscariot
Beside the body stood….
The supper wine is poured at last,
The lights burn bright and fair,
Iscariot washes the Bridegroom’s feet,
And dries them with his hair.
Robert Buchanan : The Balled of Judas Iscariot (1874)[1]
Betrayal?
Given that the manner that the authors of the synoptic Gospels introduce Judas, it may be perceived that he has been castigated due to the perceived betrayal of Jesus in the Garden of Gethsemane. This seemingly wholly hinges upon the use of that word ‘betrayal’ which is oft seen in the Bible passages which describe Judas. However, upon closer inspection of the Koine Greek, this might be critiqued. The use of the root word paradidomi, used in such verses, may be considered not precisely defined as betray, and the context that the phrase is used may need to be evaluated.
Scope
This short paper examines the usage of the Greek with respect to Judas, asking ‘Have we misinterpreted Judas’ betrayal?’
We will initially look at the Synoptic Gospels and the one instance within Paul’s Epistles of the usage of betray and handed over. Given the latter perceived writing of the Gospel according to John, the use of the Greek within the Synoptic Gospels alone may provide some clarity on the underlying feeling towards Judas. This study has been aided by attendance of an online New Testament Koine Greek short course at Morling College, Australia[5]. The benefits of this study have been a far greater understanding of the Greek, a desire to utilise the Greek-English Interlinear New Testament and clarify meanings through the use of a recommended Lexicon[6]. This has already been evident in the bringing to life of Biblical explorations for those whom attend the local church Bible study, and in my opportunities for proclamation in services.
Judas
The name Judas had historical precedent. Judas Maccabeus regained control of the Temple in Jerusalem in 164BC – noted today in the celebration of Hanukkah. We have Judas the Galilean, noted for the unsuccessful revolt against Roman rule in Judea around the time of Quirinius’ Census in 6 CE. Judas the Galilean was a Zealot, a group of nationalistic rebels. The name Judas also has meaning, derived from the Hebrew as Judah or Yehuda, which can also mean Jew. It also is associated with praise. Judah was the 4th son of Jacob (Gen 35:23) and was Israel’s principal tribe.
So the name of Judas Iscariot took upon some form of Hellenised Greek meaning with Judas, but the Iscariot part gave a Semitic emphasis. He is often cited in the Greek as ‘ho prodotEs” or the traitor, denoting criminality. He is known as the son of Simon from Kerioth, a town situated 10 miles south of Hebron – listed in Joshua 15:25. This was an area where the Jewish would mingle with the Edomites and Idumeans – so Judas was unlike the other disciples, not from Galilee.
Christ’s Disciples
The majority of Christ’s disciples are originally called from Galilee. Those called are named, although some are merely stated as part of the list of the Twelve: such is the case with Judas. In Mark’s Gospel, and in Matthew’s, Judas is mentioned, but the name Thaddeus is given rather than ‘Judas, son of James’. It might seem that it would be confusing to have two Judas’ in the twelve. Luke does record both Judas’, possibly to offer a binary comparison between the two characters[7]. There is no account of how Judas was called to be one of the Twelve. In the Synoptic Gospels he is also not cited as one of poor character, possibly a good church leader. He was one who followed the leadership of the High Priest, appointed by God. He was one to respect the Holy Law, and the people for the benefit of the poor. Was Judas one to follow examples found in the Torah which cite acts of killing another – in the service of God? (Numbers 25:6-13).
Josephus, in his books, mentions 19 Jude’s and 13 who are referred to as Judas: most of them are leaders of the Zealot-Sicarii group. Oddly, according to Klassen et al, the Zealots were not formally constituted before 66 CE but may have been present as a revolutionary group from 6 CE[8]. Josephus’ perspective was not one of approval for the Sicarri nor Zealots given that he was writing post the destruction of the Second Temple; therefore, much of his writing about Judas is far from complimentary.
There is also the 2nd C Gnostic Gospel of Judas, where Judas was one whom enabled Jesus to ‘reach the heavens’ and fulfils Jesus’ mission on Earth. His role as a negotiator and a go-between was critical. However, the Gnostics were one who revered Cain and also believed that the God of Scripture was evil[9].
New Testament
There were six people specifically named Judas in the New Testament. They were: Judas, son of James, one of the twelve (3); Judas, the brother of Jesus (2); Judas the Galilean (1); Judas Barsabbas (3); Judas of Damascus (1); and Judas Iscariot (22). The figures denote how often they are named.
Chronologically, as the Gospels and Letters were considered by scholars to have been written, Paul is the first to allude to Judas – but without naming them. Paul’s audience was a broad inclusive base of both Jews and gentiles. In most English translations of Paul’s letter to the Corinthians (1 Cor 11:23-24) there is a referral to betrayal, although Stanford would strongly suggest that the Greek root of paradidomi would find ‘handed over’ to be far more acceptable[10]. Paul even later tells of Jesus being seen by the Twelve (1 Cor 15:5) – so indicating the Judas remained part of the group.
Silver Coins
Following the naming of the twelve in the Synoptic Gospels, Mark, as is his style of ‘immediacy in everything’, informs readers that Judas is looking ‘for a way of betraying Jesus to the Jewish authorities’ (Mark 14:10). It is noticeable that the followers of Christ and the Jewish leaders have already been set into a binary opposition. In Mark’s Gospel, Judas doesn’t ask for any money for the perceived betrayal (Mark 14:11) This suggests that any motivation is unclear. Matthew strongly suggests that at the dinner of Simon the leper, the disciples are ‘in the frame’ for the cost for the ointment or salve (Matthew 26:6-8). Contrary to perception, the cost of this perfume of 300 denarii, when compared to the respective cost of 30 silver coins[11] seems to make Judas’ gains an unlikely key motive for betrayal. This payment of silver coins in betrayal appears to be a Biblical trait.
Luke identifies a link with the Devil, the supernatural source of evil in the world. Here, Judas is portrayed as one who will betray Jesus without the knowledge of the people (Luke 22:6). He is now a lone agent. Nevertheless, the sign of this betrayal is a public kiss, also a Biblical trait. Interestingly, Stanford seeks to establish the link Luke introduces of the Devil returning to Jesus at ‘the appointed time’ (Luke 4).
In the Garden of Gethsemane
Mark doesn’t mention Judas departing the scene, but does emphasise his return, that with armed men. He immediately sees Judas go to Jesus, say ‘Rabbi’ and kiss him. (Mark 14:43-45)
This symbolism of friendship, which was then an open routine gesture, may not have been seen, in Jewish eyes, as an apparent sign of immediate betrayal. It might also be critiqued whether the armed men, despite Jesus overthrowing the tables within the Temple, healing people, all of the furore of Jesus in Jerusalem, would not actually recognise Jesus, the leader of this group.
Matthew permits Jesus to respond to Judas’ intended act by saying “My friend”; although the Greek translation of hetaire may be simply ‘comrade or companion’ (Matthew 26:50). Luke responds that Jesus actually evades the kiss, rebuking Judas for such an approach (Luke 22:48-49).
Last Supper
After Jesus declares that one amongst us will betray him, no disciples go off to stop Judas or as noted as even (more so) perplexed (as usual). Moreover, (Luke 22) they argue who was the greatest among them. If the betrayal was critical to understanding Christ, why was no reference to the consternation of the disciples offered? Have we misinterpreted Judas’ betrayal?
“Trial”
At the “trial” of Jesus, it might be conceivable that Judas should be brought forward as a key witness, one able to explain the background of sedition that Jesus was said to bring, but no reference is made of Judas (Mark 14:56).
Greek Exploration
Initially we will consider those words identified with a root of betray within the New Testament, and compare and contrast the Greek translation. Here we have listed the use of the root word paradidomi, as given using the www.scripture4all.org and Scripture Direct web resources.
Initially it is apparent that the terms relating to Judas are set in a number of specific scenes: Calling of the disciples; the prior agreement between Judas and the Priests; the Last Supper; the Garden of Gethsemane; and the Trial/Hanging. Hence we can compare and contrast the Greek in those contexts.
Calling of the Twelve
This is seen in Matthew 10:4, Mark 3:19 and Luke 6:16, with the aorist past tense form of the verb used in Matthew and Mark, but the noun form is used in Luke. As discussed above, the labelling of Judas as an outsider may have been a way of setting the scene. There may be a later perspective evident here with Mark’s earlier writing subtly changed from ‘giving up’ to betrayal and even traitor in the later Gospels.
| Chapter: Verse | Word used and Context | Usage |
| Mt10:4 | paradous; Judas Iscariot, the one who betrayed him” | betraying |
| Mk3:19 | paredOken ; Judas Iscariot, who betray him | Gives up |
| Lk6:16 | prodotEs ; Judas Iscariot, who became a traitor | Traitor |
Prior Agreement of Judas and the Priests
Here we have considerably agreement between the synoptic Gospels, that ‘giving up’ could be an acceptable form, rather than betrayal. The consistency within the Greek is evident. The term used in Luke 22:6 is also seen in Luke 20:20 and I Cor 5:5. In those contexts the verb refers to a ‘handing over to the authority’ or ‘delivered’, not betrayed.
| Chapter: Verse | Word used and Context | Usage |
| Mt26:15 | paradOsO ; Judas saying to Chief Priests “What will you give me if I betray him to you?” | Shall be giving up |
| Mt26:16 | paradO ; Judas began to look for an opportunity to betray him. | He may be giving up |
| Mk14:10 | paradO ‘ ; Judas went to the Chief Priests in order to betray him to them | He may be giving up |
| Mk14:11 | paradO ; He began to look for an opportunity to betray him | He may be giving up |
| Lk22:4 | paradO ; Judas confers with Chief Priests and officers of the Temple about how he might betray him to them. | He may be giving up |
| Lk22:6 | paradounai ; to look for an opportunity to betray him | To give up |
Last Supper
It is interesting yet again to see the consistency between the Synoptic Gospels, all of which could be rephrased as giving up to another without loss of meaning nor understanding. So again, have we misinterpreted Judas’ betrayal?
| Chapter: Verse | Word used and Context | Usage |
| Mt26:21 | paradOsei ; Jesus to disciples “Verily one of you will betray me” | Shall be giving up |
| Mt26:23 | paradOsei ; “The one who has dipped his hand into the bowl with me will betray me” | Shall be giving up |
| Mt26:24 | paradidotai ; “woe to the that one by whom the Son of Man is betrayed” | Is being beside given |
| Mk14:18 | paradOsei’ ; One of you will betray me | Shall be giving up |
| Mk14:21 | paradidotai ; woe to that one by whom the Son of Man is betrayed | Is being given up |
| Lk22:21 | paradidontos ; the one who betrays me is with me | One giving up |
| Lk22:22 | paradidotai ; woe to that one by whom he is betrayed | He is being given up |
Garden of Gethsemane
The same consistent verb is used, with contextual tenses, in this context. Either the authors were content with reusing the same verb, or the meaning within the English translation has been used specifically.
| Chapter: Verse | Word used and Context | Usage |
| Mt26:46 | paradidous ; “see my betrayer is at hand” | One giving up |
| Mt26:48 | paradidous “Now the betrayer had given him a sign” | One giving up |
| Mk14:42 | paradidous ; My betrayer is at hand! | One giving up |
| Mk14:44 | paradidous ; Now the betrayer had given them a sign | One giving up |
| Lk22:48 | paradidOs ; Judas, is it with a kiss that you are betraying the Son of Man? | You are giving up |
Trial/Hanging
Even in the context where Judas returns the silver coins, we read that Judas has sinned and has given over innocent blood. This can be understood as in the context of handing over to a civil authority.
| Chapter: Verse | Word used and Context | Usage |
| Mt27:3 | paradidous ; When Judas, his betrayer, | One giving up |
| Mt27:4 | paradous; “I have sinned by betraying innocent blood” | Giving up |
Paul and Judas
In his letter to the Corinthians, Paul uses the aorist past tense verb form of paradidomi which many interlinear Bibles indicate that its meaning is not betray but ‘give over’, to convey something to someone or an authority.
| Chapter: Verse | Word used and Context | Usage |
| 1 Corinthians 11:23 | paredidoto ; on the night when he was betrayed | He was given up |
Definitions
Using Strong’s Concordance, we note that the Greek root we have explored, paradidomi, is referenced as number 3860. The word can be etymologically broken down into para- and didomi, respectively referring to ‘close beside’ and ‘give’. In the full explanation of the definition it refers to: handing over, give, delivering to someone with close involvement. “As in the case in English a number of languages make a clear distinction between legitimate ‘handing over’ of a presumably guilty person to a civil authority and the betrayal of a person to the in-group to someone in the out-group. Other languages leave this distinction to the context”[12].
Contrasts
There are some interesting contrasts to the use of betrayal in English translation of the New Testament. In Matthew 5:25 ‘your opponent may not hand you over to the judge’; Mark 9:31, ‘the Son of Man will be handed over to men who will kill him’; and Acts 23:33, they turned Paul ‘over to him’. These references all use the root word paradidomi: paradoS, paradidotai, and parestesan.
Discussion
With such an exploration there is a moment when we reflect upon the ramifications would be if the perceived betrayal were to revert to ‘giving up’ or ‘handing over’. The focus upon Judas as the traitor would be lost, it would cast concerns whether the Gospel authors were seeking to influence the story of Christ. Given the scholarly accepted timeframes when the Synoptic Gospels were written, post the destruction of the Temple in Jerusalem, were they seeking to ascribe blame onto Jews rather than the Romans for Christ’s death? Or is that a move towards Supersessionism?
Hebrew Scripture betrayal?
There are various aspects of the Hebrew Scriptures which provide foundation for the Judas story. The key elements of the Judas ‘betrayal’ appear linked to the story of Joseph within Genesis 37-50[13]. Here, Leah named her son out of thankfulness, which in Hebrew can be linked to the name of Judas or Judah. It is of interest that it was Judah who proposes to sell Joseph for 20 silver coins after the brothers shared bread, akin to the Last Supper. The anointed King David, so ‘Messiah’, was betrayed by Ahitthophel when all was lost following a rebellion against David. Ahitthophel hanged himself, akin to Judas, albeit after setting his affairs in order (2 Sam 17:23). Following this Absalom, betrayed David, but was strung up by his hair in a tree, en route to battle. A renegade commander, Joab, who was willing to pay between 10 and 50 shekels of silver to those who killed David’s son, betrayed that loyalty to his King, killing Absalom (2 Sam 18:37). Was the betrayer Absalom killed like Jesus?[14] Finally in this short pericope, Amasa, David’s nephew, betrays his King, but is killed by Joab as he appears to kiss Amasa (2 Sam 20: 9). Furthermore, Zechariah speaks of the betrayal of a Shepherd King of the Jews for the price of 30 silver coins which were thrown back into the Temple (Zech 11:13). These were foundational texts upon which, principally, Matthew could use to establish links to the Torah.
New Testament anomalies
There are some slight anomalies within the Synoptic Gospel relating to Judas which should be made clear. The ‘betrayal’ of Christ was in the Garden of Gethsemane in Matthew and Mark, but was on the Mount of Olives in Luke’s account. This amounts to an error of a few hundred metres so acceptable. Whether Judas repented might be questioned as he did within Matthew and Luke” but no mention was provided by Mark’s account. Nevertheless, some would suggest that Judas was a character given the burden of blame for Christ’s death[15]. Douglass infers that the perspectives have already been set when Judas was introduced. The readers have “separated Judas from the group of disciples, constructing a separate perspective for him”[16]. Therefore, they have assigned insincerity to Judas’ kiss without seeking Judas’ perspective.
Conclusion
There is no clear unequivocal evidence to suggest that Judas’ betrayal has been identified. Commentators would disagree upon whether the Gospel authors may have given a bias when introducing Judas, given the timeframe of writing each respective Gospel. Some scholars would argue cogently for the ‘betrayal’ to remain whilst others offer an alternative argument of inclusion for Judas, as he apparently remains one of the Twelve immediately after the meeting with Jesus.
In the context of Judas, the individual, was this an act of handing over Jesus to the authorities because of the sheer extravagance of wasted oil, which could have been sold and given to the poor? Moreover, was Judas looking for the Messiah for the people in that time, in that place; therefore, such a handing over would be appropriate due to the intentions, as set out in the Torah. In the context of the Greek, the reason for this paper, there exists considerable ambiguity with regard to betrayal, and possible subsequent laying of the blame by the authors of the Gospels. Herein lies the tension, albeit I favour the understanding that Judas was handing over Jesus in his belief that he was serving God – it wasn’t betrayal as implied by the Gospel authors, in the English translations.
The Greek exploration offers strong indication that there is merit for adopting ‘giving up’ or ‘handing over’ rather than betrayal when referring to Judas. The perceived strong linkage, in the Synoptic Gospels, to Judas as a traitor is sparse. The contextual understanding of the different languages, especially when we consider English compared to Koine Greek, may well be a critical point. If the context gives that particular emphasis rather than in English where a key word might exist, a far deeper awareness and knowledge of the original language is necessary. Here, is something which may be taken away and utilised in further Biblical studies.
My initial steps into New Testament Greek have offered a flavour of the intricacies of the language. It has developed an interest to seek out the meaning, as perceived by scholars, of the original text rather than depending upon the English translation. It has helped to bring Scripture even more alive.
Bibliography
| Books |
| Douglass, Eric.J., Interpreting New Testament Narratives : Recovering the Authors Communication,(Boston : Brill, 2018), |
| Fiorenza, The Book of Revelation, (London : Collins, 1980) |
| Gubar, Susan., Judas : A Biography, (New York : Hodder, 2009) |
| Klassen, William., Judas : Betrayer or Friend of Jesus?, (London : SCM Press, 1996) |
| Liddell & Scott, Greek-English Lexicon, (Oxford : OUP, 1871) |
| Spong, Bishop John Shelby., Liberating the Gospels : Reading the Bible Through Jewish Eyes, (San Francisco, CA : Harper, 1996) |
| Stanford, Paul., Judas : The Troubling history of the renegade Apostle, (London : Hodder, 2015, 2016) |
| Websites |
| Buchanan, Robert., The Ballad of Judas Iscariot, (1874) http://www.robertbuchanan.co.uk/html/sel4.html |
| Godfrey, Neil., Judas did not Exist, https://vridar.org/2010/12/29/judas-did-not-exist/ |
| Reference Explanation of Paradidomi, Reference 37.111, www.scripturedirect.com |
| Sorenson, Richard., Fact or Fiction – Judas Iscariot,https://www.researchgate.net/publication/328031001_Fact_or_Fiction_-_Judas_Iscariot |
| Theron.J., The Spirit on All Flesh : Systematic Reflections on a Critical, Trinitarian Anthropology, with Special Reference to Oepke Noordmans and Fyodor Dostoyevski, PhD Thesis, Vrije Universiteit Amsterdam, Jul 2009, https://research.vu.nl/files/42185877/chapter%207.pdf, last accessed on 26 Nov 2020. |
[1] Buchanan, Robert., The Ballad of Judas Iscariot, http://www.robertbuchanan.co.uk/html/sel4.html, (1874), last accessed on 4 Nov 2020.
[2] Fiorenza, The Book of Revelation, (London : Collins, 1980), p. 204.
[3] Klassen, William., Judas : Betrayer or Friend of Jesus?, (London : SCM Press, 1996), p. 8.
[4] Gubar, Susan., Judas : A Biography, (New York : Hodder, 2009), p. xx.
[5] Morling College, New Testament Greek, https://www.morlingonline.edu.au/course/view.php?id=385, last accessed on 8 Nov 2020.
[6] Liddell & Scott, Greek-English Lexicon, (Oxford : OUP, 1871)
[7] Stanford, Paul., Judas : The Troubling history of the renegade Apostle, (London : Hodder, 2015, 2016), p. 24.
[8] Klassen, William., Judas : Betrayer or Friend of Jesus?, (London : SCM Press, 1996), p. 30.
[9] Sorenson, Richard., Fact or Fiction – Judas Iscariot, https://www.researchgate.net/publication/328031001_Fact_or_Fiction_-_Judas_Iscariot, p. 2, last accessed on 8 Nov 2020.
[10] Stanford, Paul., Judas : The Troubling history of the renegade Apostle, (London : Hodder, 2015, 2016), p. 40.
[11] Godfrey, Neil., Judas did not Exist, https://vridar.org/2010/12/29/judas-did-not-exist/ , last accessed on 8 Nov 2020, “The average price of a slave”
[12] Reference Explanation of Paradidomi, Reference 37.111, www.scripturedirect.com, last accessed on 7 Nov 2020.
[13] Spong, Bishop John Shelby., Liberating the Gospels : Reading the Bible Through Jewish Eyes, (San Francisco, CA : Harper, 1996), p. 267.
[14] Theron.J., The Spirit on All Flesh : Systematic Reflections on a Critical, Trinitarian Anthropology, with Special Reference to Oepke Noordmans and Fyodor Dostoyevski, PhD Thesis, Vrije Universiteit Amsterdam, Jul 2009, https://research.vu.nl/files/42185877/chapter%207.pdf, last accessed on 26 Nov 2020.
[15] Spong, Bishop John Shelby., Liberating the Gospels : Reading the Bible Through Jewish Eyes, (San Francisco, CA : Harper, 1996), p. 259.
[16] Douglass, Eric.J., Interpreting New Testament Narratives : Recovering the Authors Communication, (Boston : Brill, 2018), p. 151.