Judas Iscariot

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The Kiss of Judas , fresco by Giotto di Bondone in the Cappella degli Scrovegni
The Judas Kiss (unknown artist, 12th century, Uffizi Gallery )
Judas (left) with the money bag in his hand - detail from the mural The Last Supper by Leonardo da Vinci

Judas Iscariot (also Iskarioth or Iskariotes ; Greek Ἰούδας Ἰσκαριώθ Ioudas Iskarioth or Ἰσκαριώτης Iskariotes ; in the Protestant area mostly Judas Iscariot ) appears in the New Testament (NT) as one of the twelve disciples of Jesus to the preaching of Nazareth , who called. According to all four Gospels , he made it possible for Jesus to be arrested in Jerusalem in the garden of Gethsemane by forces of the temple police, with the result that Jesus was subsequently handed over to the Romans and crucified . Judas was therefore considered by the early Christians as the one who “handed down” Jesus (Greek παραδίδωμι, paradídōmi ). Luke (6:16) calls him προδότης (traitor).

New Testament tradition

Surname

The name Judas is the Greek form of the Hebrew first name Jehuda ( Hebrew יְהוּדָה), which in the Tanakh is traced back to a progenitor of the twelve tribes of Israel . According to the NT, the apostle Judas Thaddäus also bore this name . There is also a Judas among the so-called brothers and sisters of Jesus .

The epithet is usually interpreted as an indication of origin Isch Qerijot ( man from Cariot ). The Hebrew word qerijot also means meeting . Since there is evidence of a village with this name in Judea , Judas could have been the only Judean among the twelve disciples who, according to the NT reports, all came from Galilee . There are no indications that Judas was called separately in Judea.

Another theory assumes that the epithet of being a member of a group of zealots indicating that as Sicarii were called ( "dagger carrier" in the sense of "Assassins") because they on the nature of guerrilla warfare attacks on Roman or their "collaborators “Committed.

Synoptic Gospels

While there is no reference to Judas in the letters of Paul or other epistles , all the Gospels introduce him as an apostle and emphasize his role in Jesus' passion. His name appears for the first time among the Synoptics (Markus, Matthäus, Lukas) in the lists of disciples, which list the twelve first called disciples of Jesus. In Mk 3,19  EU , which Mt 10,4  EU follows almost literally, only the name of Judas immediately indicates his future role in the story of Jesus' passion : ... who then betrayed him .

This activity is consistently named with the Greek verb paradídōmi , which generally means "to hand over, deliver, hand over, give". Only the Gospel of Luke uses the term prodotes , “traitor” ( Lk 6,16  EU ) in one place . The word para-dídōmi , which is particularly anchored in litigation language, encompasses the range of meanings between “ handing over” a thing (including teachings), “handing over” people to court and prosecution, and “giving up” to the enemy. Modern Bible translations , such as the uniform translation and the Luther Bible , which was revised in 1984 , translate the expression in the passages that mention Juda trading, mostly with "deliver" or "betray", the Elberfeld Bible with "deliver". In the respective context, it is about Jesus' surrender to his judges, enemies or to execution. The Gospels therefore do not present Judas as a mere mediator of a killing procedure carried out independently of him, but as an active initiator of the passion story. Therefore, they emphasize his future actions as soon as he is called. The term traitor became common in the German-speaking world through Luther's translation ( Mk 3,19  Luth ).

According to the disciples' call, Judas naturally belongs to those who Jesus addresses as “brothers” among the Synoptics ( Mk 3.34  EU ) on the grounds that all who carried out God's will are his closest relatives. In the mission statement , too, Judas is one of the disciples, of whom it says ( Mk 6:13  EU ):

"They cast out many demons and anointed many sick people with oil and healed them."

Also in the rest of the presentation, Judas is nowhere highlighted as one of the disciples who expressed doubts or asked questions about Jesus' mission.

Only after the killing plan of the temple priests and teachers of the scribes ( Mk 14,1f. EU ), i.e. the  Jewish leadership groups represented in the Sanhedrin , was reported, Judas is named as the one who betrayed Jesus to them, for which they had promised him money ( Mk 14 , 10f.  EU ). The Gospel of Matthew takes this note further. According to Mt 26.15  EU , Judas is said to have visited the high priests immediately after Jesus' anointing in Bethany and asked for reward for his betrayal: What will you give me if I hand you over to Jesus? And they paid him thirty pieces of silver. He then looked for an opportunity for betrayal.

The Gospel of Luke on the other hand are the reason for Judas' actions that the Satan he took possession have ( Lk 22,3  EU ). As with Mark, the high priests of Luke also offer Judas payment for the services without his asking for it.

In the report of the last supper ( Mk 14,12-26  EU ), Jesus himself announces, without naming Judas, that one of his diners will commit treason or extradition. In the presence of all disciples, he points out God's predestination of his path, as well as the path of the traitor:

“The Son of Man must go his way, as the Scriptures say about him. But woe to the man through whom the Son of Man is betrayed. It would be better for him if he had never been born. "

Then, according to all the Gospels, Judas led the Jewish temple guard to Jesus' whereabouts in the garden of Gethsemane and, according to the three synoptics, identified him with a kiss. It is unclear whether Roman soldiers were also involved in the arrest, as suggested by some commentators from the clearly different description of John's imprisonment (Chapter 18).

Judas brings back the 30 pieces of silver . Painting by Rembrandt , 1629

Matthew is the only evangelist who describes Judas as a repentant sinner after Jesus was condemned ( Mt 27 : 3–10  EU ) and reports that he returned the 30 pieces of silver to the Jerusalem leadership of the Jews. Its end is also passed down differently. According to Matthew, while he hanged himself after the money had been returned, Acts 1.15-20  EU reported an accident on the “ blood field ” bought with the money , in which his body broke open and “all entrails fell out”.

Gospel of John

The Gospel of John gives Judas a special role in some texts where he did not have it in the older synoptic versions. While the confessor of Christ Simon Peter is called " Satan " in Mk 8.27-33  EU because of his attempt to dissuade Jesus from his predestined path of suffering , Jesus answers in Joh 6,66-71  EU to his confession "You are the Holy One of God" :

“Have I not chosen you, the twelve? Yet one of you is a devil. He spoke of Judas the son of Simon Iscariot; because this should betray him: one of the twelve. "

So the traitor Judas becomes the contrasting figure of the confessor Peter.

While according to Mk 14.4  EU “some” disciples protested against the anointing of Jesus with precious nard oil and asked why it wasn’t better to sell this and give the proceeds to the poor, according to Joh 12,4ff. EU only Judas. The following sentence comments:

“But he didn't say that because he had a heart for the poor, but because he was a thief; namely, he had the cash register and embezzled the income. "

Accordingly, Judas was the disciple who was supposed to manage their funds, but withholding part of them. The statement stands in a certain contrast to the synoptic broadcast speech, according to which none of the twelve disciples was allowed to carry a purse and storage bag on the way ( Mk 6.8  EU ). It reinforces the motive of greed suggested by Matthew: According to this, Judas was not only for sale by Jesus' enemies, but also a deceiver of the property of his fellow disciples and of the poor.

In the scene of Jesus washing feet ( Jn 13 : 1-30  EU ), which in John's Gospel takes the place of the synoptic reports of Jesus' last meal with the disciples, Judas is the only one of the twelve to be declared unclean (v. 10): “ You are also pure, but not all. For he knew who would betray him; therefore he said: You are not all clean. ”But Judas and the other disciples received the washing of feet (v. 12) as a share in Jesus' salvation act (v. 8). The distribution of bread and wine at the last meal appears to John as a sign that is supposed to identify the traitor for the other disciples. When Peter asked who was going to betray Jesus, he replied here (v. 26ff.):

“Jesus replied: It is to whom I will give the morsels of bread that I will dip. Then he dipped the bread, took it, and gave it to Judas, the son of Simon Iscariot. When Judas had taken the morsel of bread, Satan drove into him. Jesus said to him: Whatever you want to do, do it soon! […] When Judas had taken the bite of bread, he went out immediately. But it was night. When Judas went out, Jesus said, "Now the Son of Man is glorified and God is glorified in him."

In contrast to the representation in the Gospel of John it says in Matthew 26:23: "He who dipped his hand into the bowl with me", and in Mark 14:20: "He who eats from the same bowl with me."

Thus the gift of salvation appears as the trigger for betrayal, but betrayal as a commission from Jesus. Only after Judas has left Jesus is Jesus 'path to the cross prepared, which for John completes Jesus' unity with God. Accordingly, he designed the farewell speeches to the disciples broadly theologically. In Jesus' prayer it says about the disciples and the absent Judas ( Jn 17.12  EU ):

“As long as I was with them, I kept them in the name you gave me. And I have guarded them and none of them was lost except the Son of Perdition, so that the scriptures might be fulfilled. "

Interpretations

Judas was seen as an important person in salvation history time and again in Christian theology , but also in fictional literature . The focus is on two interrelated questions of interpretation:

  • Did Judas intentionally “betray” or just “hand over” Jesus? Is his actions to be interpreted negatively as reprehensible hostility towards Jesus or rather positively as the fulfillment of God's plan of salvation?
  • How (behave with Judas God predetermining predestination ) and the free will of the people to each other? Could Judas have chosen otherwise, or did he have to choose that way in order to fulfill God's plan of salvation?

Both questions of interpretation tie in with the paradoxical NT representation, which characterizes the actions of Judas negatively, but at the same time emphasizes that Jesus himself predicted this and that God wanted Jesus to die as a result of this action.

Surrender as liberation

In early Christian apocrypha, influenced by Gnosticism , such as the Gospel of Judas, Judas is seen as the disciple who first made the story of redemption possible through his betrayal, so that he was in the service of Jesus and is even considered his “liberator”. Even Origen saw a Judas saints .

Modern exegetes such as the church historian Hans van Oort also rely on this interpretation . He sees Judas as misunderstood in the theological history of interpretation and is of the opinion that Judas freed Jesus by handing him over.

Without knowledge of this theological discussion, the poet Anton Dietzenschmidt presented Judas in his tragedy Der Verräter Gottes (1930) as the disciple who was the only one who understood the will of the Lamb of God . According to Jesus' command ( Jn 13:27 EU ), he initiated  his delivery. It was only with this handover that the redemption through Jesus' sacrificial death really started. Inwardly, however, Judas failed because he believed he had risen above God as the alleged ruler of God's fate.

This hypothesis is also part of the novel The Last Temptation (1951) and its film adaptation The Last Temptation (1988).

Betrayal as self-exclusion from salvation

Other church fathers such as Irenaeus embellished the negative image of the eternally rejected traitor after the Gospel of John with legends about his motives and his death and consolidated it. Also early that began anti-Jewish stylization of Judas as the prototype of Judaism : With reference to the act of Judas wrote John Chrysostom rules for dealing with Jews in the Middle Ages were then poured literally into law.

As a background for this development it is assumed today that the old church separated from Judaism after 70 and tried to secure the affiliation of its members to the outside world. In the Christian cult, like the Eucharist , reference was therefore made to the negatively interpreted act of the Jew Judas in order to demand, similar to Judaism in the "heretic blessing" of the eighteen prayer (Amidah), the unambiguous assignment of the fellow believers and sisters.

Judas as a zealot

Following on from the possible derivation of the epithet Iscariot from " Sicarian ", Christian exegetes often classify Judas as a Zealot . This theory explains his betrayal of those who the Zealots saw and fought as their enemies at the time, mostly out of a political Messiah expectation disappointed by Jesus : Judas saw in Jesus the hoped-for liberator of the Israelites, who would lead an all-Israeli uprising against the Romans and should drive them away. Instead, Jesus proclaimed a kingdom of God on the other side without worldly power ( John 18:36  EU ).

There are indirect references to this theory in the NT tradition:

  • With Simon Zelotes at least one former member of these resistance fighters belonged to Jesus' disciples.
  • While Jesus had commanded his disciples in Galilee to proclaim the kingdom of God without arms ( Mk 6,7-13  EU ), he later warned them, on the way to Jerusalem , against persecution and martyrdom ( Mk 10,32-39  EU ) by He now emphasized that he had not come to bring peace , but the sword and the fight ( Lk 12.49-53  EU ), which is to be understood as an indication of the impending persecution.
  • According to Lk 22.35-38  EU, some of Jesus' disciples bought swords in exchange for their outer garments, which is based on a wrong understanding of this saying, with which Jesus wanted to point out the impending persecution.
  • According to Lk 24.21  EU, they hoped until Jesus' death "he would be the one who would redeem Israel [literally: liberate]".

The wider context does not support the assumption that Jesus might have prepared an armed uprising:

  • Because each of his disciples, like most of the poor, had only one upper garment, they only got two swords for it. That was then "enough" for Jesus ( Lk 22.38  EU ).
  • According to Mk 14.47  EU , only one of his disciples tried to defend Jesus against arrest with the sword. According to Lk 22.51  EU and Mt 26.51  EU , Jesus stopped him immediately and healed the wound of the injured soldier.
  • All disciples fled ( Mk 14.50  EU ), but they were not persecuted: The arrest was therefore only for Jesus, which is an indication of primarily religious, not political motives of the Sadducees.

That the disciples expected the liberation of Israel and that Jesus' death was a catastrophe for them is obvious in the NT. But after the Easter events, the early Christians interpreted Jesus' arrest - possibly in memory of his historical expectation of death ( Joachim Jeremias ) - as self-surrender according to God's predetermined will ( Mk 8.31  EU ; Mt 16.21  EU ) and his crucifixion as a sacrificial death. For Oscar Cullmann ( Jesus and the revolutionaries of his time 1970) and other NT historians, Jesus was arrested by the Romans, not accidentally , and condemned as a political rebel by Pontius Pilate and crucified between other Zealots.

Nikolai Nikolajewitsch Ge : Conscience, Judas

Rudolf Augstein assumed in his book Jesus Son of Man that Judas, like the other disciples (Lk 24:13), expected Jesus to lead Israel as the political Messiah in the liberation struggle against the Romans. Through his betrayal he wanted to force Jesus to reveal himself as the Messiah because he believed that Jesus had the power of YHWH to liberate the Jews from the Romans. However, when he saw that Jesus was only a mortal person, he committed suicide. Jesus, on the other hand, suspected that Judas would betray him, and also predicted this at the Lord's Supper. But he also suspected that if Judas realized that he, Jesus, was only a mortal person, he would commit suicide. Jesus accepted that in order to fulfill his task.

The Canadian Catholic theologian William Klassen also questioned the “betrayal” of Judas (in a book published in 1997) and suggested that not only Judas but also Jesus himself was originally a zealot. He interprets inconsistencies in the NT texts as indications that Judas and Jesus planned an uprising for the festival of Passover . The extradition of Jesus to the Sadducees was only carried out with the intention of provoking the uprising of the crowd in Jerusalem who sympathized with Jesus. With that Jesus would at least have been initiated and would have consented. However, the joint venture had failed and Judas had killed himself out of horror at the failed plan and the consequences - Jesus' extradition and foreseeable execution.

The function of Judas in the salvation-historical structure of the Passion narratives

Contrasting comparison of the development of Judas and Peter according to Louis Marin.

The figure of Judas appears highly ambivalent if one understands the death of Jesus on the cross as a necessary act of redemption of God for people, as the Christian faith does. In this perspective, Judas' shameful betrayal becomes an accomplice or helper in the fulfillment of God's plan . This ambivalence is already expressed in the verb παραδίδωμι, which in the New Testament is the terminus technicus for the actions of Judas. The word can mean “to betray”, but also “to deliver” and then describes the process of passing on a tradition , in the case of Jesus his healing tradition to the cross for the benefit of all people.

Such structural positions of characters in narrative texts are examined in narrative theory and semiotics . For the figure of Judas, Louis Marin in particular presented such an investigation in the second part of his semiotics of the Passion story . In it he describes the role of Judas at the intersection of a transcendent (divine saving act) with an immanent (betrayal and judicial murder) sequence of events.

In addition to the actants model of AJ Greimas to Marin refers to Claude Levi-Strauss ' canonical formula of myth :

Death (human): life (God) death (God): non-human (life)

This is understood as: God's transition from death to supernatural life is equivalent to (causes) man's transition from death to God's life. The mediator Jesus is represented in the second member of the formula . "In the formula you will recognize the New Covenant , the new man, that is, the function of Eternal Life ."

For the event of salvation, the unnecessary figure of the traitor in the Passion stories serves as an “empty ./. filled place ”,“ where the inversions are necessary ”- for example of“ negative and positive symmetries ”between Judas and Peter - and new meaning arises. In terms of the narrative, this happens in the Lord's Supper. In the dialogues Mt 26 : 20-25  EU and Mt 26 : 30-35  EU , an "opposition between the act of the positive gift of Judas and the negative word of the rejection of Peter" is expressed. “The gift of the Son of Man through Judas is the departure of the Son of Man to the Father. This departure is a positive return , which through death secures eternal life for people. "

Jesus' death is anticipated in the sacrament; here is "the moment [...] in which the bread-body becomes the word of Jesus and the word of Jesus in the bread becomes his own body, through the power that comes out of itself". The exchange of the Son of Man as a signifier for the empty, abstract signifier of money takes place at the meal, in a "consumption of Jesus": "One who dips his hand into the bowl with me ..." (Mt 26:30). “The food shares a function of destruction with the victim.” Jesus has to accept this meal in “neutralizing self-denial”. This means that the meanings of “word”, “strength” and “body” are transferred to him.

Judas legend

Illustration of Judas in the Teterow town church

In the Middle Ages, a legendary decoration of the figure of Judas was created, which took up motifs from the biblical Moses stories and the Oedipus myth . The legend is handed down in Judas Der Ertz-Schelm by Abraham a Sancta Clara (1644–1709). According to this, Judas was abandoned as an infant by his mother because of an ominous prophecy and subsequently became the murderer of his stepbrother and his birth father before he unknowingly married his mother. In the end he became a traitor to Jesus out of greed and perished by suicide. The tendency of the legend to exaggerate the image of Judas in monstrous form is clear.

Judas clichés and anti-Judaism

Burning of Judas Iscariot ( Judas doll, Malhação de Judas ) in effigie , Juiz de Fora, Brazil, 1909

The negative image of the greedy traitor has flowed into everyday language and is reflected in expressions such as “Judas wages ”, “Judas kiss” or simply the abuse of “Judas”. The image of Judas and the general anti-Judaism of the Christian cultural area fitted into one another in many ways over the course of history, starting with the negative portrayals of Judas by early Christian scholars such as Tertullian and Origen .

Since the Middle Ages, the Judas figure has played an important role as an antagonist and object of hate in popular, anti-Jewish Passion Plays . This negative image of Judas found its way into the collective memory in various other ways. In Dante's Divine Comedy , Judas is depicted as an arch traitor who is completely covered by ice in the lowest depths of hell, the Judecca , and is crushed in one of his three mouths by the fallen Lucifer. For reformers such as Martin Luther , "Judas and the Jewish people [...] were a factual unit" in the negative sense. Anti-Jewish Judas motifs were also adopted by currents critical or hostile to religion.

Since the Christian Middle Ages, the custom of burning Judas has been associated with holding the Jews collectively responsible for the death of Christ as the scapegoat. In Germany, it is particularly common in southern Germany. In nationalistic-biological anti-Semitism , Judaism was and is often personified and degraded as “Judas”. A high point was the time of National Socialism, in which the Judas motif was picked up in many ways, especially by agitation magazines such as the Stürmer .

present

First name

Because of its negative character, the name Judas is considered in the German-language legal commentary literature as a typical example of a child who demeans the child, presumably inadmissible first name, which runs counter to the best interests of the child . It can therefore be rejected as a first name by German registry offices . In the English-speaking world, on the other hand , Jude is popular because of the widespread worship of St. Judas Thaddäus a common first name.

painting

Judas figures are an integral part of everyday culture in today's Mexico. They are made from paper mache and feature fireworks. At Easter, after Good Friday, they are hung up in the street and made to explode - Judas receives his just punishment. The painter Frida Kahlo owned several copies of this figure and even had one above her bed. In her pictures, the Judas figure symbolizes betrayal and also impermanence .

Movie

literature

Historical-critical research

  • Dirk Grützmacher: The "Betrayal" of Judas Iscariot: a study into the origins of Christianity and post-temple Judaism , Edinburgh 1998.
  • Dick Harrison : Traitor, Whore, Guardian of the Grail: Judas Iscariot, Mary Magdalene, Pontius Pilate, Joseph of Arimathea - stories and legends . Patmos-Verlag, Düsseldorf, 2007, ISBN 978-3-491-72515-7 . Artemis & Winkler, Düsseldorf, 2007, ISBN 978-3-538-07515-3 .
  • William Klassen: Judas: Betrayer or Friend of Jesus? Fortress Canada, Augsburg 1996, ISBN 0-8006-2968-X .
  • Horacio E. Lona : Judas Iscariot: Legend and Truth. Judas in the Gospels and the Gospel of Judas Herder Verlag, Freiburg / Basel / Vienna 2007, ISBN 978-3-451-29562-1 .
  • Hans-Josef Klauck : Judas - a disciple of the Lord. Herder, Freiburg 1987 = QD 111, ISBN 3-451-02111-0 .
  • John P. Meier: A Marginal Jew. Volume 3, Yale University Press, New Haven / London 2001, pp. 208-212.
  • Martin Meiser: Judas Iscariot. Evangelische Verlagsanstalt, 2004, ISBN 3-374-02215-4 .

theology

  • Dietrich Bonhoeffer : Judaspredigt (Gesammelte Schriften IV, 1961, p. 406 ff.).
  • Wolfgang Fenske , Birgit Martin: Did God Need the Traitor? The figure of Judas in theology, teaching and worship . Vandenhoeck & Ruprecht, Göttingen 2000, ISBN 978-3-525-59349-3 (= Dienst am Wort, 85).
  • Helmut Gollwitzer : Good news for Judas Ischarioth . In: Krummes Holz - upright walk , Christian Kaiser, Munich, ISBN 3-459-00594-7 , pp. 271-296.
  • Kurt Lüthi : Judas Iskarioth in the history of interpretation from the Reformation to the present , Zwingli-Verlag, 1955.
  • Harald Wagner: Judas. The mystery of sin, human freedom and God's plan of salvation . In: Harald Wagner (Ed.) Judas Iskariot. Human or salvation history drama? Knecht, Frankfurt 1985, ISBN 3-7820-0521-X , pp. 11-38.

reception

  • Mirjam Kübler: Judas Iscariot. The occidental image of Judas and its anti-Semitic instrumentalization under National Socialism. Writings of the Hans Ehrenberg Society, Vol. 15, Spenner, Frankfurt am Main 2007, ISBN 3-89991-077-X .

Popular science

  • Bernhard Dieckmann: Judas as a scapegoat. A fateful story of fear and retribution . Kösel, Munich 1991, ISBN 3-466-36339-X .
  • Gregor Wurst : Wasn't he a villain? The Gospel of Jude takes us into that troubled time when the early Christians sought their identities . In: National Geographic Germany, May 2006, pp. 62–71.

fiction

theatre

  • Egon Friedell : The Juda Tragedy - in four sets and an epilogue, Vienna 1920.

Web links

Commons : Judas Ischariot  - Collection of Images, Videos and Audio Files

Individual evidence

  1. ^ Heinrich Leonhard Heubner : Gottfried Büchner's Biblical Real- and Verbal-Hand-Concordanz or Exegetical-Homiletic Lexicon. 23rd edition, S. A. Schwetschke and Son, Berlin 1899, p. 630; like s. The betrayal of Judas in the Luther Bible (1912) .
  2. ^ A b Margarete Gruber: Judas Iskariot / Iskariotes / Iskarioth. In: Josef Hainz et al. (Hrsg.): Person lexicon for the New Testament. Patmos, Düsseldorf 2004, ISBN 978-3-491-70378-0 , pp. 164–168, here: 165.
  3. ↑ Hippolyt Refutatio IX 26. Quoted in: Martin Hengel : Die Zeloten . Studies on the Jewish freedom movement in the period from Herod I to 70 AD. Ed .: Roland Deines , Claus-Jürgen Thornton (=  Scientific studies on the New Testament . Volume 283 ). Mohr Siebeck, Tübingen 2011, ISBN 978-3-16-150776-2 ( Google Books - first edition 1976, p. 77, footnote).
  4. ^ W. Pape: Concise Dictionary of the Greek Language , Volume 2, 476; the same spectrum can also be found in the NT (cf. Mt 10.17; 11.27; 17.22).
  5. ↑ Hans von Oort: New Light on Judas - The "Judas Gospel" was presented in Washington. ORF
  6. ↑ W. Wiefel: The Gospel according to Luke , THkNT III, 374–376.
  7. ↑ Jesus Son of Man. 1972, completely redesigned. New edition 2001 as dtv paperback, ISBN 3-423-30822-2 .
  8. ^ Judas - Betrayer or friend of Jesus? Fortress Press, Minneapolis 1997, ISBN 0-8006-2968-X .
  9. ↑ Von Harenberg: acquittal for Judas? In: Der Spiegel . No. 14 , 1997 ( online - March 31, 1997 ).
  10. ↑ a b c Hans-Josef Klauck: Judas, a disciple of the Lord , Herder, Freiburg 1987, p. 31.
  11. ↑ Harald Wagner: Judas. The mystery of sin, human freedom and God's plan of salvation. In: ders., Judas Iscarioth. Human or salvation history drama? , Frankfurt 1985, pp. 21-22.
  12. ↑ Louis Marin: Semiotik der Passionsgeschichte , Chr. Kaiser Verlag, Munich 1976, p. 95. Original Sémiotique de la Passion. Topiques et Figures , 1971
  13. ↑ Louis Marin: Semiotics of the Passion Story , Chr. Kaiser Verlag, Munich 1976, p. 164 f.
  14. ↑ Louis Marin: Semiotics of the Passion Story , Chr. Kaiser Verlag, Munich 1976, p. 146 f.
  15. ↑ Louis Marin: Semiotik der Passionsgeschichte , Chr. Kaiser Verlag, Munich 1976, p. 148 f. and note 136
  16. ↑ Martin Meiser:  Judas Iskarioth. In: Michaela Bauks, Klaus Koenen, Stefan Alkier (eds.): The scientific Bibellexikon on the Internet (WiBiLex), Stuttgart 2006 ff., Accessed on April 6, 2015.
  17. ↑ Mirjam Kübler: Judas Iskariot - The Occidental Image of Judas and Its Anti-Semitic Instrumentalization in National Socialism , Waltrop 2007, p. 114
  18. ↑ Tobias Fröschle: Familienrecht II ( Memento from March 14, 2012 in the Internet Archive ) ( PDF ; 433 kB), script, University of Siegen, SS 2008, p. 30.
  19. ↑ Andrea Wellnitz : The most beautiful biblical first names. Heyne, Munich 2008, ISBN 978-3-453-68533-8 ; P. 15.
  20. ↑ Rehabilitate Jude. Film review on kathisch.de from February 13, 2017; accessed on the same day.
personal data
SURNAME Judas Iscariot
ALTERNATIVE NAMES Judas Iscarioth; Judas Iscariotes; Judas Iscariot
BRIEF DESCRIPTION Disciples of Jesus
DATE OF BIRTH 1st century BC BC or 1st century
PLACE OF BIRTH unsure: Karioth
DATE OF DEATH 1st century
Place of death unsure: Jerusalem