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Judas

NameJudas Iscariot

The Disciple Who Betrayed Jesus

The First to Pass the Flame · Saints & First Transmitters
ChristianityBetrayalA Disputed Figure

Who they are

The New Testament records that Judas was one of Jesus’ twelve disciples, in charge of the money bag, who betrayed Jesus to the Jewish council for thirty pieces of silver, using a kiss as the sign to identify him. Afterward, filled with remorse, Judas threw the money back to the chief priests and hanged himself. "The kiss of Judas" and "thirty pieces of silver" remain bywords for betrayal in Western languages. Why he betrayed Jesus is variously read in the New Testament and later theology — one of the most repeatedly discussed figures in Christian history.

Primary sourcesThe New Testament, the four Gospels

Key stories

The Thirty Pieces of Silver

Judas went of his own accord to the chief priests and asked, "what will you give me if I hand him over to you?" They gave him thirty pieces of silver — the price of a slave in the Hebrew Bible, by which the New Testament writers hint at the nature of the bargain. From then on Judas watched for a chance to hand Jesus over.

The Kiss in Gethsemane

Judas led those who came to seize Jesus into the Garden of Gethsemane, having arranged beforehand that "the one I kiss is the man," and stepped forward calling "Rabbi" and kissing Jesus, whereupon the soldiers arrested him. This betrayal completed by an act of intimacy made "the kiss of Judas" a classic image of "outward closeness that is inwardly betrayal."

Relationships

Echoes today

Below are how modern works borrow or reinterpret this name or story — not the original material. The two differ, so keep them apart.

"The kiss of Judas" (idiom)In modern language, widely used for outwardly intimate but inwardly treacherous betrayal, one of the most typical cases of a biblical allusion entering everyday speech.
Dante’s InfernoA public-domain literary classic placing Judas among the three great traitors punished eternally in the deepest part of hell, reflecting the moral placement of this figure in medieval Christian culture.

Appears in

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