noun
definition
A traitor; a person not to be trusted.
definition
A small hole in a door through which a person can spy without being seen from the other side, used especially in prisons; a Judas-hole.
Examples of judas in a Sentence
Warned by the change of his friend's manner Judas fled.
The day was known afterwards as Nicanor's day, for he was found dead on the field (Capharsalama) by the victorious followers of Judas (13th of Adar, March 161 B.C.).
After this victory Judas made an alliance with the people of Rome, who had no love for Demetrius his enemy, nor any intention of putting their professions of friendship into practice.
Whether led by this Mattathias or not, certain Jews fled into the wilderness and found a leader in Judas Maccabaeus his reputed son, the first of the five Asmonean (Hasmonean) brethren.
Judas was at Emmaus; " the men of the citadel " guided a detachment of the Syrian troops to his encampment by night.
Jonathan, who succeeded his brother Judas, was captain of a band of fugitive outlaws.
But Judas the Galilean, with a Pharisee named Sadduc (Sadduk), endeavoured to incite them to rebellion in the name of religion.
Elsewhere the occasion tempted many to play at being king - Judas, son of Hezekiah, in Galilee; Simon, one of the king's slaves, in Peraea.
The Judas legend, however, never really became popular, whereas that of Oedipus was handed down both orally and in written national tales (Albanian, Finnish, Cypriote).
The oppression of Antiochus led to a revolt of the Jews under the leadership of the Maccabees, and Judas Maccabaeus succeeded in capturing Jerusalem after severe fighting, but could not get The sites shown on the plan are tentative, and cannot be regarded as certain; see Nehemiah ii.
In 163 Lysias led another expedition against these disturbers of the king's peace and defeated Judas at Bethzachariah.
But while the forces were besieging Bethzur and the fortress on Mount Zion, a pretender arose in Antioch, and Lysias was compelled to come to terms - and now with Judas.
In the Golden Legend of Jacobus de Voragine (13th century) and the Mystbre de la Passion of Jean Michel (15th century) and Arnoul Greban (15th century), the story of Oedipus is associated with the name of Judas.
Pope John, who had excommunicated Bruce, was addressed by the parliament of Arbroath in April 1320 in a letter which compared Bruce to a Joshua or Judas Maccabaeus, who had wrought the salvation of his people, and declared they fought "not for glory, truth or honour, but for that liberty which no virtuous man will survive."
Kennett's Schweich Lecture (1909), The Composition of the Book of Isaiah in thelLight of Archaeology and History, an interesting attempt at a synthesis of results, is a brightly written b'ut scholarly sketch of the growth of the book of Isaiah, which went on till thegreat success of the Jews under Judas Maccabaeus.
Among its peculiarities is the fact that Judas Thomas is regarded as the twin brother of Christ.
It was instituted in 165 B.C. in commemoration of, and thanksgiving for, the purification of the temple at Jerusalem on this day by Judas Maccabaeus after its pollution by Antiochus Epiphanes, king of Syria, who in 168 B.C. set up a pagan altar to Zeus Olympius.
Montanus claimed to have a prophetic calling in the very same sense as Agabus, Judas, Silas, the daughters of Philip, Quadratus and Ammia, or as Hermas at Rome.
But he had virtu as well as fortuna; and on his tombstone it was written that he was "a second Judas Maccabaeus, whom Kedar and Egypt, Dan and Damascus dreaded."
These two grandsons of Judas thereafter " lived until the time of Trajan," ruling the churches " because they had (thus) been witnesses (martyrs) and were also relatives of the Lord."
Failing this, the next most imposing was " Judas, the brother of James."
Judas is conceived as cherishing the intention of discussing for the benefit of the Christian world (for no mere local church is addressed) the subject of " our common salvation " (the much desiderated authoritative definition of the orthodox faith), but diverted from this purpose by the growth of heresy.
Simon, elder brother of Judas (i Macc. xiii.-xvi.).
But the quotations and references in Aphraates, Ephraem and the Acts of Judas Thomas show that it was known, even if not often used.
At his birth Judas was enclosed in a chest and flung into the sea; picked up on a foreign shore, he was educated at the court until a murder committed in a moment of passion compelled his flight.
This Judas legend, as given by Jacobus de Voragine, obtained no small popularity; and it is to be found in various shapes in every important literature of Europe.
According to Daub (Judas Ischariot, oder Betrachtungen Tiber das Bose im Verhaltniss zum Guten, 1816, 1818) Judas was "an incarnation of the devil," to whom "mercy and blessedness are alike impossible."
The popular hatred of Judas has found strange symbolical expression in various parts of Christendom.
Details in regard to some Judas legends and superstitions are given in Notes and Queries, 2nd series, v., vi.
See also a paper by Professor Rendel Harris entitled "Did Judas really commit suicide?"
Matthew Arnold's poem "St Brandan" gives fine expression to the old story that, on account of an act of charity done to a leper at Joppa, Judas was allowed an hour's respite from hell once a year.
But he qualifies this " Receptionist " position by declaring that Judas received the sacrament, as if the unworthiness of the recipient made no difference.
Dogmatik (1810), and his Judas Ischarioth (2 vols., 1816, 2nd ed., 1818), were all written in the spirit of Schelling, the last of them reflecting a change in Schelling himself from theosophy to positive philosophy.
In 137 B.C. he, along with his brother Judas, commanded the force which repelled the invasion of Judaea led by Cendebeus, the general of Antiochus VII.
In later days the Edomites held it for a time, but Judas Maccabaeus recovered it.
In the Greek Church also the Good Friday fast is excessively strict; as in the Roman Church, the Passion history is read and the cross adored; towards evening a dramatic representation of the entombment takes place, amid open demonstrations of contempt for Judas and the Jews.
The revolt under the Hasmonaean family (Judas Maccabaeus and his brethren) followed, ending in 143-142 in the establishment of an independent Jewish state under a Hasmonaean prince.
The ideal of separation descended from the Great Synagogue (Assembly) of the time of Ezra to the Synagogue of the IIasidaeans (Assidaeons), who allied themselves with Judas Maccabaeus when his followers decided to suspend the law of the Sabbath, in order that the true Jews might preserve themselves from annihilation and survive to keep the Law as a whole.
When Judas reconquered Jerusalem and re-dedicated the desecrated Temple, his work, from the Pharisees' point of view, was done.
Presently Judas arrived with a band of armed men, and greeted his Master with a kiss - the signal for His arrest.
Under Judas Maccabeus the outlaws wandered up and down re-establishing by force their proscribed religion.
But Judas did not lay down his arms, and added to his resources by rescuing the Jews of Galilee and Gilead and settling them in Judaea (1 Macc. v.).
In spite of their hostility Judas more than held his own until the regent defeated him at Bethzachariah.
Like Antiochus Epiphanes, who also had spent his youth as a hostage in Rome, he was inclined to listen to the Hellenizing Jews, whom he found assembled in full force at Antioch, and to support them against Judas, who was now supreme in Judaea.
Nicanor was appointed governor and prevailed upon Judas to settle down like an ordinary citizen.
But Alcimus complained to the king and Judas fled just in time to escape being sent to Antioch as a prisoner.
At this point (r6r B.C.) Judas sent an embassy to Rome and an alliance was concluded (r Macc. viii.), too late to save Judas from the determined and victorious attack of Demetrius.
The death of Judas at Elasa left the field open to the apostates, and his followers were reduced to the level of roving brigands.
Judas Aristobulus, who succeeded and was the first of the Hasmonaeans, called himself king and followed his father's example by compelling the Ituraeans to become Jews, and so creating the Galilee of New Testament times.
By this time (103 B.C.) it was clear that the Hasmonaeans were - from the point of view of a purist - practically indistinguishable from the Hellenizers whom Judas had opposed so keenly, except that they did not abandon the formal observances of Judaism, and even enforced them upon foreigners.