رسولان مسیح-اندریاس

رسولان مسیح-شمعون پطرس

یهودا اسخریوطی

Readers: The Gospel of Nicodemus: Judas went home to make a noose of rope, in order

to hang himself, and he found his wife sitting down and roasting a cock over a charcoal

fire prior to eating it.

He said to her, “Get up, wife, and find a rope for me, because I want to hang

myself, as I deserve.” But his wife said to him, “Why are you saying these sorts of

things?” Judas said to her, “In truth, you should know that I have handed my teacher

Jesus over in a wicked way to the evildoers, so that Pilate might execute him. But he will

rise again on the third day – and woe to us!” His wife said to him, “Don’t speak or think

like that. For it is just as possible for this cock roasting over the charcoal fire to crow as

for Jesus to rise again, as you are saying.”

And immediately, as she finished speaking, that cock spread its wings and crowed

three times. Then Judas was convinced even more, and immediately he made the noose of

rope and hanged himself.

Although lost for centuries, the Gospel of Judas was known to have existed because it was mentioned by St. Irenaeus of Lyon, who condemned it as a fiction in AD 180. However, a Coptic translation (c. 300) of the original Greek text was discovered in a codex found in Egypt in the 1970s. In 1978 the codex was acquired by an Egyptian antiquities dealer, who placed it in a safe-deposit box in New York state, U.S., after his attempts to sell it failed. It remained there until 2000, when it was purchased by the Swiss-based Maecenas Foundation for Ancient Art. The reconstruction of the folios and a study of their contents were commissioned, and the text of the gospel and a translation were made public in 2006. Along with the Gospel of Judas, the codex contains the pseudepigraphal (noncanonical and unauthentic) First Apocalypse of James, a letter of the apostle Peter, and a section of a badly fragmented work provisionally identified as the Book of Allogenes or Book of the Stranger, a Gnostic text that was also among the codices found at Najʿ Hammadi in 1945.

Some biblical scholars are calling the Gospel of Judas the most significant archaeological discovery in 60 years.

The only known surviving copy of the gospel was found in a codex, or ancient book, that dates back to the third or fourth century A.D.

The newly revealed gospel document, written in Coptic script, is believed to be a translation of the original, a Greek text written by an early Christian sect sometime before A.D. 180.

The Bible's New Testament Gospels—Matthew, Mark, Luke, and John—depict Judas Iscariot, one of the Twelve Apostles of Jesus, as a traitor. In biblical accounts Judas gives up Jesus Christ to his opponents, who later crucify the founder of Christianity. (Here's what we know from historical evidence about the Twelve Apostles.)

The Gospel of Judas, however, portrays him as acting at Jesus' request.

"This lost gospel, providing information on Judas Iscariot—considered for 20 centuries and by hundreds of millions of believers as an antichrist of the worst kind—bears witness to something completely different from what was said [about Judas] in the Bible," said Rodolphe Kasser, a clergyman and former professor in the Faculty of Arts at the University of Geneva in Switzerland.

Kasser, who is regarded as one of the world's preeminent Coptic scholars, led the effort to piece together and translate the Gospel of Judas. The National Geographic Society and the Waitt Institute for Historical Discovery funded the project, and it will be profiled in the May 2006 issue of National Geographic magazine.

Scholars say the text not only offers an alternative view of the relationship between Jesus and Judas but also illustrates the diversity of opinion in the early Christian church.

"I expect this gospel to be important mainly for the deeper insight it will give scholars into the thoughts and beliefs of certain Christians in the second century of the Christian era, namely the Gnostics," said Stephen Emmel, a Coptic studies professor at the University of Münster in Germany.

در دوزخ دانته، یهودا به پایین ترین دایره جهنم محکوم می شود: حلقه نهم خائنان، همچنین به عنوان دریاچه یخ زده، کوسیتوس شناخته می شود. او یکی از سه گناهکاری است که به قدری شرور تلقی می شود که محکوم به جویدن در دهان شیطان سه سر است (بقیه بروتوس و کاسیوس، قاتلان جولیوس سزار). دانته می نویسد که یهودا - که با خیانت به خود پسر خدا مرتکب خیانت نهایی شده است - در آرواره های سر مرکزی شیطان که گفته می شود شرورترین از این سه نفر است، توسط سرش گیر افتاده است و پشتش را ترک می کند تا چنگک بزنند. توسط چنگال فرشته افتاده است

In Memoirs of Judas (1867) by Ferdinando Petruccelli della Gattina, he is seen as a leader of the Jewish revolt against the rule of Romans.[106] 

Judas Iscariot

Judas Iscariot, (died c. AD 30), one of the Twelve Apostles, notorious for betraying Jesus. Judas’ surname is more probably a corruption of the Latin sicarius (“murderer” or “assassin”) than an indication of family origin, suggesting that he would have belonged to the Sicarii, the most radical Jewish group, some of whom were terrorists. Other than his apostleship, his betrayal, and his death, little else is revealed about Judas in the Gospels. Always the last on the list of the Apostles, he was their treasurer. John 12:6 introduces Judas’ thievery by saying, “. . . as he had the money box he used to take what was put into it.”

He disclosed Jesus’ whereabouts to the chief priests and elders for 30 pieces of silver. They provided the armed guard that he brought to the Garden of Gethsemane, near Jerusalem, where Jesus went to pray with the other 11 Apostles after the Last Supper. There he identified Jesus with a kiss, addressing him as “master.” Matt. 26:14–16 and John 12:6 designate Judas’ motive as avarice, but Luke 22:3–6 ascribes his action to the entrance of Satan into his body, paralleling John 13:27, where, after Judas took the bread at the Last Supper, “Satan entered into him.” Jesus then says, “What you are going to do, do quickly.” This is the culmination of John 6:70–71, which, after Jesus says, “Did I not choose you, the Twelve, and one of you is a devil?” discloses that he meant “Judas the son of Simon Iscariot, for he, one of the Twelve, was to betray him.”

There are variant traditions about Judas’ death. According to Matt. 27:3–10, he repented after seeing Jesus condemned to death, then returned the silver and hanged himself (traditionally from the Judas tree). In Acts 1:18, he “bought a field with the reward of his wickedness; and falling headlong he burst open in the middle and all his bowels gushed out,” implying that he threw himself down, rather than that he died accidentally. Apocryphal gospels developed the point in Acts that calls the spot of his death the place (field) of blood. The 1st/2nd-century Apostolic Father Papias is quoted to have given macabre details about Judas’ death, presumably to show that Gospel prophecies were literally fulfilled. His account appears in numerous legends, particularly in Coptic works, and in medieval literature. In Dante’s Inferno Judas appears in the deepest chasm of hell with Julius Caesar’s assassins, Brutus and Cassius.

Judas Iscariot was one of the original disciples of Jesus of Nazareth (d. c. 30 CE), one of the twelve apostles. For handing Jesus over to the authorities, as described in the gospels, he has become the epitome of the act of betrayal in the Christian tradition, eternally beyond forgiveness. For this reason, few would name a son Judas in the modern era. It was, however, a very popular name in the 1st century CE. 'Judas' was the Greek for the Hebrew name 'Judah' (meaning "God is thanked"), reflecting Judas Maccabeus and his successful Maccabean revolt against Greek rule (167 BCE). The epithet 'Iscariot' remains subject to scholarly debate. It could refer to "being from Kerioth", a village south of Jerusalem, or it could indicate the manner of his death: iskarioutha could mean 'chocking' or 'constriction.'

Matthew added: "Then Judas, the one who would betray him, said, "Surely you don’t mean me, Rabbi?" Jesus answered, "You have said so"" (26:25). In Luke: "But see, the one who betrays me is with me, and his hand is on the table. For the son of man is going as it has been determined, but woe to that one by whom he is betrayed! Then they began to ask one another which one of them it could be who could so this (22:21).

In narrative terms, these passages are somewhat confusing. The reader knows that it is Judas, but apparently, none of the disciples knew. In scriptural terms, elements of the Psalms of lament were integrated throughout the passion narrative of Jesus. This scene is related to Psalm 41:9: "Even my close friend, someone I trusted, one who shared my bread, has turned against me."

"Very truly I tell you, one of you is going to betray me." His disciples stared at one another, at a loss to know which of them he meant. One of them, the disciple whom Jesus loved, was reclining next to him. Simon Peter motioned to this disciple and said, "Ask him which one he means." Leaning back against Jesus, he asked him, "Lord, who is it?" Jesus answered, "It is the one to whom I will give this piece of bread when I have dipped it in the dish." Then, dipping the piece of bread, he gave it to Judas, the son of Simon Iscariot. As soon as Judas took the bread, Satan entered into him. So, Jesus told him, "What you are about to do, do quickly." But no one at the meal understood why Jesus said this to him. Since Judas had charge of the money, some thought Jesus was telling him to buy what was needed for the festival, or to give something to the poor. As soon as Judas had taken the bread, he went out. (John 13:21-30)

When Judas, who had betrayed him, saw that Jesus was condemned, he was seized with remorse and returned the thirty pieces of silver to the chief priests and the elders. "I have sinned," he said, "for I have betrayed innocent blood." "What is that to us?" they replied. "That’s your responsibility." So Judas threw the money into the temple and left. Then he went away and hanged himself. The chief priests picked up the coins and said, "It is against the law to put this into the treasury, since it is blood money." So they decided to use the money to buy the potter’s field as a burial place for foreigners. That is why it has been called the Field of Blood to this day. Then what was spoken by Jeremiah the prophet was fulfilled: "They took the thirty pieces of silver, the price set on him by the people of Israel, and they used them to buy the potter’s field, as the Lord commanded me." (Matthew 27:3-10).

Many scholars accept the story of Judas as he fits into the criterion of 'embarrassment.' In other words, the traditions surrounding Judas must have been known because none of the gospels attempted to cover it up. An additional argument is that a betrayal story was not necessary to get Jesus to the cross. In Jerusalem during Passover, the priesthood, as well as the Roman army, would be alert to anyone with a following, preaching a kingdom that was not Rome. The story of Judas, then, appears as something extraneous and therefore had to be explained.

Without Judas, Jesus would not have died as an atoning sacrifice. Scholars and theologians debate what motivated Judas, often involving attempts to psychoanalyze him. He is often described as a member of the revolutionaries, the Zealots. When Jesus did not call for a revolt against Rome, in his disappointment, he turned him over to the authorities.

Over the centuries, details concerning Judas accrued in “apocryphal” literature, which did not make the canon. Papias of Hierapolis (60-130 CE) in Expositions of the Sayings of the Lord, claimed that Judas received God’s wrath in his physical body. It became so bloated that he could not pass through streets without hitting the buildings. His eyes were so swollen that a doctor could not find them, his genitals swelled and were full of pus and worms. Judas finally killed himself, placing his insides on the ground, and even a hundred years later, people could not walk by and avoid the stench.

In the Gospel of Nicodemus (c. 4th century CE), Judas, now feeling guilty, went home to his wife who was cooking a chicken. He told her he planned to kill himself because Jesus would rise from the dead and punish him. His wife laughed and said that Jesus could not rise from the dead, any more than this chicken could. The chicken was then restored to life and began to crow. Judas then ran and hanged himself.

The ancient world had a concept of 'noble death', where suicide was honored as an effort to remove shame. Augustine of Hippo (354-430 CE) however, made suicide a sin for Christians, and he was the theologian who trapped Judas in Hell for eternity. If Judas had not hanged himself, he could have been forgiven. His suicide placed him beyond all hope for reconciliation.

In Dante’s Inferno, Judas, along with Cassius and Brutus, are at the center of Hell, where the three-headed monstrous Satan devours them for eternity. Judas is the central figure, with his back clawed by the fallen angels.

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