Judas Iscariot...Your, Story,is..'Youdas'..

In the Greek New Testament, Judas is called Ιούδας Ισκάριωθ and Ισκαριώτης. "Judas" (spelled "Ioudas" in ancient Greek and "Iudas" in Latin, pronounced yudas in both) is the Greek form of the common name Judah (יהודה, Y^ehûdâh, Hebrew for "God is praised"). The Greek spelling underlies other names in the New Testament that are traditionally rendered differently in English: Judah and Jude. The significance of "Iscariot" is uncertain. There are several major theories on etymology:

• One popular explanation derives Iscariot from Hebrew איש־קריות, Κ-Qrîyôth, or "man of Kerioth". The Gospel of John refers to Judas as "son of Simon Iscariot" (although some translations only refer to him as "the son of Simon" (Jn 6:71, Jn 13:26, King James Version)),^[33] implying it was not Judas, but his father, who came from there.^[34] Some speculate that Kerioth refers to a region in Judea, but it is also the name of two known Judean towns.^[35]
• A second theory is that "Iscariot" identifies Judas as a member of the sicarii.^[36] These were a cadre of assassins among Jewish rebels intent on driving the Romans out of Judea. However, some historians maintain the sicarii arose in the 40s or 50s of the 1st century, in which case Judas could not have been a member.^[37]
• A third possibility advanced by Ernst Wilhelm Hengstenberg is that Iscariot means "the liar" or "the false one," perhaps from the Hebrew אִשְׁקַרְיָא.^[38]
• Fourth, some have proposed that the word derives from an Aramaic word meaning "red color," from the root סקר.^[38]
• Fifth, the word derives from one of the Aramaic roots סכר or סגר. This would mean "to deliver," based on the LXX rendering of Isaiah 19:4a—a theory advanced by J. Alfred Morin.^[39]
• Finally, the epithet could be associated with the manner of Judas' death, i.e., hanging. This would mean Iscariot derives from a kind of Greek-Aramaic hybrid: אִסְכַּרְיוּתָא, Iskarioutha, "chokiness" or "constriction." This might indicate that the epithet was applied posthumously by the remaining disciples, but Joan E. Taylor has argued that it was a descriptive name given to Judas by Jesus, since other disciples such as Simon Peter/Cephas (Kephas = "rock") were also given such names

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Bart Ehrman, though suggesting that the betrayal is "about as historically certain as anything else in the tradition", argues that what was betrayed was not the whereabouts of Jesus, but his private teachings.^[64]
In his book The Sins of Scripture, John Shelby Spong says that "the whole story of Judas has the feeling of being contrived".^[65] He writes: "the act of betrayal by a member of the twelve disciples is not found in the earliest Christian writings. Judas is first placed into the Christian story by the Gospel of Mark (3:19), who wrote in the early years of the eighth decade of the Common Era."^[65] He points out that some of the Gospels, after the Crucifixion, refer to the number of Disciples as "Twelve", as if Judas were still among them. Comparing the three conflicting descriptions of Judas's death — hanging, leaping into a pit, and disemboweling — with three Old Testament betrayals followed by similar suicides, he suggests that these were the real source of the story.
Spong's conclusion is that early Bible authors, after the First Jewish-Roman War, sought to distance themselves from Rome's enemies. They augmented the Gospels with a story of a disciple, personified in Judas as the Jewish state, who either betrayed or handed over Jesus to his Roman crucifiers. Spong identifies this augmentation with the origin of modern Anti-Semitism.