Instruct: Given a question, retrieve documents that can help answer the question.
Query: How did Judus betray Jesus?
Judas Iscariot (died AD) was a disciple and one of the original Twelve Disciples of Jesus Christ. According to all four canonical gospels, Judas betrayed Jesus to the Sanhedrin in the Garden of Gethsemane by kissing him and addressing him as "Rabbi" to reveal his identity to the crowd who had come to arrest him. His name is often used synonymously with betrayal or treason. Judas's epithet "Iscariot" most likely means he came from the village of Kerioth, but this explanation is not universally accepted and many other possibilities have been suggested.
Hundreds of years before the time of Jesus, Jewish prophets promised that a messiah would come. Judaism claims that Jesus did not fulfill these prophecies. Other skeptics usually claim that the prophecies are either vague or unfulfilled, or that the Old Testament writings influenced the composition of New Testament narratives. Christian apologists claim that Jesus fulfilled these prophecies, which they argue are nearly impossible to fulfill by chance. Many Christians anticipate the Second Coming of Jesus, when he will fulfill the rest of Messianic prophecy, such as the Last Judgment, the general resurrection, establishment of the Kingdom of God, and the Messianic Age (see the article on Preterism for contrasting Christian views).
The Second Coming of Christ holds a central place in Christian mythology. The Second Coming is the return of Christ to earth during the period of transformation preceding the end of this world and the establishment of the Kingdom of Heaven on earth. According to Matthew's gospel, when Jesus is on trial before the Roman and Jewish authorities, he claims, "In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven."
The legend of the "Wandering Jew" concerns a Jew who taunted Jesus on the way to the Crucifixion and was then cursed to walk the earth until the Second Coming.
It was in the 12th century that the passing Crusaders wrought havoc upon the Jewish communities of Byzantium, in a foretaste of what the later Latin occupation would bring upon the Byzantine Christians. Although most crusading bands did not adopt a policy of violence or forced conversion against the Jews, the First Crusade certainly undertook an anti-Jewish face in certain communities. Because the Crusade was undertaken with the goal of "subjugating all non-believers to the faith," many crusaders compelled Jews to convert on pain of death, and there is a large number of recorded cases of mass suicides within Jewish communities—particularly among Jewish maidens—in order to avoid such conversions.
"The Last Judgement" was painted by Michelangelo from 1535 to 1541, between two important historic events: the Sack of Rome by mercenary forces of the Holy Roman Empire in 1527, and the Council of Trent which commenced in 1545. The work was designed on a grand scale, and spans the entire wall behind the altar of the Sistine Chapel. The painting depicts the second coming of Christ on the Day of Judgment as described in the Revelation of John, Chapter 20. High on the wall is the heroic figure of Christ, with the saints clustered in groups around him. At the bottom left of the painting the dead are raised from their graves and ascend to be judged. To the right are those who are assigned to Hell and are dragged down by demons.
Once one recognizes that Christianity has historically engendered antisemitism, then this so-called tradition appears as dangerous Christian dogma (at least from a Jewish perspective). For Christians, the concept of a Judeo-Christian tradition comfortably suggests that Judaism progresses into Christianity—that Judaism is somehow completed in Christianity. The concept of a Judeo-Christian tradition flows from the Christian theology of supersession, whereby the Christian covenant (or Testament) with God supersedes the Jewish one. Christianity, according to this belief, reforms and replaces Judaism. The belief therefore implies, first, that Judaism needs reformation and replacement, and second, that modern Judaism remains merely as a "relic". Most importantly the belief of the Judeo-Christian tradition insidiously obscures the real and significant differences between Judaism and Christianity.
The Great Revolt of Judea marked the beginning of the Jewish–Roman wars, which radically changed the Eastern Mediterranean and had a crucial impact on the development of the Roman Empire and the Jews. Despite the defeat of the Great Revolt, tensions continued to build in the region. With the Parthian threat from the East, major Jewish communities throughout the Eastern Mediterranean revolted in 117 CE. The revolt, known as the Kitos War, while poorly-organized, was extremely violent and took two years for the Roman armies to subdue. Although only the final chapter of the Kitos War was fought in Judea, the revolt is considered part of the Jewish–Roman Wars. The immense number of casualties during the Kitos War depopulated Cyrenaica and Cyprus and also reduced Jewish and Greco-Roman populations in the region. The final conflict in the Jewish–Roman Wars erupted in 132 CE in Judea, led by Simon bar Kokhba. Although Bar Kokhba was initially successful against Roman forces and established a short-lived state, the eventual Roman effort defeated Bar Kokhba's rebels. The result was an almost complete genocide of the Jews, a ban on Judaism, and the renaming of the province from Judea to Syria Palaestina. Although Hadrian's death (in 137 CE) eased restrictions and persecution of the Jews, the survivors of his campaign were not many. Only a small Jewish community of several thousand survived in Galilee, with smaller communities in other parts of the Mediterranean.
The earliest followers of Jesus composed an apocalyptic, Second Temple Jewish sect, which historians refer to as Jewish Christianity. The first part of the period, during the lifetimes of the Twelve Apostles, is called the Apostolic Age. In line with the Great Commission attributed to the resurrected Jesus, the Apostles are said to have dispersed from Jerusalem, and the Christian missionary activity spread Christianity to cities throughout the Hellenistic world and even beyond the Roman Empire. The relationship of Paul the Apostle and Judaism is still disputed although Paul's influence on Christian thinking is said to be more significant than any other New Testament author.
Both Christianity and Judaism believe in some form of judgment. Most Christians (the exception is Full Preterism) believe in the future Second Coming of Jesus, which includes the Resurrection of the Dead and the Last Judgment. Those who have accepted Jesus as their personal saviour will be saved and live in God's presence in the Kingdom of Heaven, those who have not accepted Jesus as their saviour, will be cast into the Lake of Fire (eternal torment, finite torment, or simply annihilated), see for example The Sheep and the Goats.
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mcen217.2 not see at all. he had been a man of rank. a spear with a sharp point
mcen217.3 was put into his hands by the Jews to pierce the heart of jesus, the
mcen217.4 holy one.
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The most famous passion play in Mexico is held in Iztapalapa in the east of Mexico City. This production involves over 4000 local residents (all of which are born in Iztapalapa) which perform scenes related to the last week of Jesus’s life from Palm Sunday to Good Friday. The production has been done each year since 1843 and today the spectacle attracts over 2 million spectators, mostly Mexican. The play is not a strictly Biblical production as there are a number of characters such as a spy, a dog, a “wandering Jew” and others that are unique to this event. When Christ is captured, Aztec drums and flutes are played. Pontius Pilate sentences Jesus on the town of Iztapalapa’s main square then whipped. He then carries a cross from this square to the Cerro de la Estrella on a route over mile long through eight of the borough’s oldest neighborhoods. The most important event is the procession with the cross and the crucifixion scene portrayed on Cerro de la Estrella. Many others called “Nazarenes” follow, carrying their own crosses and wearing real crowns of thorns like Jesus. The play ends with Judas hanging himself after the crucifixion.
Christianity emerged within Judaism, the key difference being the Christian belief that Jesus was the resurrected Messiah. Judaism is known to allow for multiple messiahs, the two most relevant being Messiah ben Joseph and the Messiah ben David. The idea of two messiahs — one suffering and the second fulfilling the traditional messianic role— was normal in ancient Judaism, and in fact predated Jesus.
Alan Segal has written that "one can speak of a 'twin birth' of two new Judaisms, both markedly different from the religious systems that preceded them. Not only were rabbinic Judaism and Christianity religious twins, but, like Jacob and Esau, the twin sons of Isaac and Rebecca, they fought in the womb, setting the stage for life after the womb."
The first Christians (the disciples or students of Jesus) were essentially all ethnically Jewish or Jewish proselytes. In other words, Jesus was Jewish, preached to the Jewish people and called from them his first disciples. Jewish Christians regarded "Christianity" as an affirmation of every aspect of contemporary Judaism, with the addition of one extra belief — that Jesus was the Messiah.
The doctrines of the apostles of Jesus brought the Early Church into conflict with some Jewish religious authorities (Acts records dispute over the resurrection of the dead, which was rejected by the Sadducees, see also Persecution of Christians in the New Testament), and possibly later led to Christians' expulsion from synagogues (see Council of Jamnia for other theories). 
While Marcionism rejected all Jewish influence on Christianity, Proto-orthodox Christianity instead retained some of the doctrines and practices of 1st-century Judaism while rejecting others, see the Historical background to the issue of Biblical law in Christianity and Early Christianity. They held the Jewish scriptures to be authoritative and sacred, employing mostly the Septuagint or Targum translations, and adding other texts as the New Testament canon developed. Christian baptism was another continuation of a Judaic practice.
According to prewrath, this passage clearly indicates that the coming of the Lord and the Day of the Lord are part and parcel of the same event, the coming of the Lord. First, Jesus arrives in the sky at His Second Coming, at which time He raptures all Christian believers, then His judgment during the Day of the Lord falls upon those who have disbelieved and rejected His lordship.
This is justified, according to prewrath, by the fact that Jesus places His return (Matthew 24:30–31) after the abomination of desolation (Matthew 24:15), which occurs at the midpoint of the 70th Week (cf. Daniel 9:27, Daniel 11:31). Thus, if the Second Coming and rapture occur after the sixth seal, this places this event after the midpoint but before the end (seventh trumpet).
The strangest twist to the seemingly endless rivalry involved a small candy company in San Antonio, called Judson Candies. In 1965, the Pearl Brewing Company bought Judson Candies from the three sons whose father had helped found the business. On its own, Judson was a profitable company that had an established name in the candy industry. Judson was not on the level of Hershey or Mars, but did have strong sales in the Southwest. Pearl simply made the Judson sons an offer they could not refuse. So, in 1965, Judson Candies joined the Pearl and Goetz families under the umbrella of the Pearl Brewing Company.
The first Christians (whom historians refer to as Jewish Christians) were the original Jewish followers of Jesus, a Galilean preacher and, according to early Christian belief, the resurrected messiah. After his crucifixion by the Romans, his followers broke over whether they should continue to observe Jewish law, such as at the Council of Jerusalem. Those who argued that the law was abrogated (either partially or fully, either by Jesus or Paul or by the Roman destruction of the Temple) broke to form Christianity.
Unfortunately for Yohannan, his position was immediately undermined by renewed complaints from a section of the Chaldean church. On this occasion his opponents, supported by the Latin missionaries, impugned his orthodoxy and accused him of embezzling monastic property. In 1802 the priest Yohannan Mushe of Tel Isqof was despatched to Rome with letters demanding the dismissal of both Yohannan and his nephew Shemon, metropolitan of Amadiya. He had only sufficient funds to reach Saida in Syria, where he entrusted the letter to the missionary Leopold Sebastien, who was leaving for Rome. The letters do not seem to have produced any immediate effect, but doubtless added to the concern in the Vatican about Yohannan Hormizd's reliability.
Jehovah's Witnesses believe that Jesus Christ began to rule in heaven as king of God's kingdom in October 1914, and that Satan was subsequently ousted from heaven to the earth, resulting in "woe" to humanity. They believe that Jesus rules invisibly, from heaven, perceived only as a series of "signs". They base this belief on a rendering of the Greek word "parousia"—usually translated as "coming" when referring to Christ—as "presence". They believe Jesus' presence includes an unknown period beginning with his inauguration as king in heaven in 1914, and ending when he comes to bring a final judgment against humans on earth. They thus depart from the mainstream Christian belief that the "second coming" of Matthew 24 refers to a single moment of arrival on earth to judge humans.
Christianity was originally a sect of Second Temple Judaism, but the two religions diverged in the first century. The differences between Christianity and Judaism originally centered on whether Jesus was the Jewish Messiah but eventually became irreconcilable. Major differences between the two faiths include the nature of the Messiah, of atonement and sin, the status of God's commandments to Israel, and perhaps most significantly of the nature of God himself. Due to these differences, Judaism traditionally regards Christianity as Shituf or worship of the God of Israel which is not monotheistic. Christianity has traditionally regarded Judaism as obsolete with the invention of Christianity and Jews as a people replaced by the Church, though a Christian belief in dual-covenant theology emerged as a phenomenon following Christian reflection on how their theology influenced the Nazi Holocaust.
According to historian Shaye Cohen, the separation of Christianity from Judaism was a process, not an event, in which the church was becoming more and more gentile, and less and less Jewish. According to Cohen, early Christianity ceased to be a Jewish sect when it ceased to observe Jewish practices. According to Cohen, most of Jesus' teachings were intelligible and acceptable in terms of Second Temple Judaism; what set Christians apart from Jews was their faith in Christ as the resurrected messiah. Belief in a resurrected messiah is unacceptable to Rabbinic Judaism, and Jewish authorities have long used this to explain the break between Judaism and Christianity. Jesus' failure to establish the Kingdom of God and his death at the hands of the Romans invalidated his messianic claims for Hellenistic Jews (see for comparison: "prophet" and "false prophet").
The First Jewish–Roman War (66–73 CE), sometimes called the Great Revolt ( ""), was the first of three major rebellions by the Jews against the Roman Empire, fought in the Eastern Mediterranean. The First Jewish–Roman War took place mainly in the province of Judea (Iudaea); the second was the Kitos War in 115–117, which took place mainly in the diaspora (in Cyprus, Egypt, Mesopotamia and only marginally in Judea), and the third was Bar Kokhba's revolt of 132–136 CE, concentrating in Judea province.
In the 20th century, scholars became more likely to see early Christian faith and practice as evolving out of the religious beliefs and practices of Second Temple Judaism and Hellenic pagans, rather than standing out in sharp contrast to them. Modern historians have come to accept Jesus' Jewish identity and that of the apostolic church (referred to as Jewish Christianity). The relationship of Paul of Tarsus and Judaism is still disputed. The anti-Jewish Jesus of the gospels is now recognized as a later interpretation, perhaps Marcionite, as are the universalist themes in Acts and Luke. H. G. Wells, in his Outline of History, depicted Jesus as a man and Christianity as a religion of no divine distinction. Scholars such as Walter Bauer and Bart Ehrman have emphasized the diversity of early Christianity, with Proto-orthodox Christianity being one thread, against the traditional account of catholic unanimity.The historical and contextual time of the early church.
...the sonority of Sanskrit gives a fresh morning splendour and resonance to Jesus' divine ministry. Mary held Joseph's hand as Arundhati did Vasishtha's; Just as Vasudeva hid his son Krishna in Nanda's house, so did Joseph take Jesus to Egypt for his safety; Lazarus' sisters embraced him as he emerged out of his tomb, even as Devayani embraced Kacha as he revived after death... in betraying Jesus with a kiss, wasn't Judas anticipating Godse who was to kill the Mahatma after first saluting him? The similes come naturally, and rather bring out the basic unity of texture that binds all human history.
In summary, K. R. Srinivasa Iyengar concluded that the "Kristubhagavatam" is...
Most scholars hold that Jesus lived in Galilee and Judea and did not preach or study elsewhere. They agree that Jesus debated with Jewish authorities on the subject of God, performed some healings, taught in parables and gathered followers. Jesus' Jewish critics considered his ministry to be scandalous because he feasted with sinners, fraternized with women, and allowed his followers to pluck grain on the Sabbath. According to Sanders, it is not plausible that disagreements over how to interpret the Law of Moses and the Sabbath would have led Jewish authorities to want Jesus killed.
The apostles and Mary Magdalene remember how things began and wish that they had not gotten so out of hand ("Could We Start Again Please?"). Jesus is flung into a cell, where he is seen by Judas, who runs to tell the priests that he regrets his part in the arrest. He hurls his money to the ground and curses at the priests before running into the desert. Overcome by grief and regret for betraying Jesus, he blames God for his woes by giving him the role of the betrayor, and hangs himself ("Judas' Death"). Jesus is taken back to Pilate, who questions him; Herod is also present. Although he thinks Jesus is deluded, Pilate realizes that he has committed no actual crime and has Jesus scourged; Herod is gleeful at first but eventually terrified. Pilate's bemused indifference turns to a frenzy of confusion and anger, both at the crowd's irrational bloodthirstiness and Jesus' inexplicable resignation and refusal to defend himself. Pilate realizes he has no option but to have Jesus executed or the masses will grow violent ("Trial Before Pilate [Including the Thirty-Nine Lashes]"). After Pilate washes his hands of Jesus' fate, Jesus' appearance transforms, the heavens open, and a white-jumpsuit clad Judas descends on a silver cross. Judas laments that if Jesus had returned as the Messiah today, he would have been more popular and his message easier to spread. Judas also wonders what Jesus thinks of other religions' prophets. He ultimately wants to know if Jesus thinks he is who they say he is ("Superstar"). Judas' questions go unanswered, and Jesus is sent to die ("The Crucifixion"), with ominous, atonal music, with Jesus saying some of his final words before dying.
Desperate because he has betrayed Jesus to his death, Judas hangs himself and his body is found by Barabbas. Jesus dies in front of his mother, the apostle John, a few soldiers, Claudia (Pilate's wife), and Lucius (who utters the fateful words: "He is truly the Christ"). His body is taken down from the cross and is carried to a rock tomb. Two days later, Mary Magdalene finds the tomb empty, and encounters the Risen Jesus.