Abstract

One of the puzzles of the Gospel tradition has been the interpretation of the epithet which distinguishes the betrayer of Jesus from other bearers of the very common name Judas. The attempt to explain it has brought forth perhaps as many impossible theories as any other New Testament riddle of the kind. The most recent authoritative work dealing with Palestinian affairs, the Universal Jewish Encyclopedia, Vol. 6 (1942), merely mentions three attempted explanations of the name: 1. “man of Kerioth”; 2. derivation from Hebrew sheker (“falsehood”); 3. from Latin scortea, meaning the “leather bag” which Judas as treasurer carried (John 12: 6, 13: 29). The reader is left to make his own choice, as no preference is expressed.

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