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The first modern publication of the gospel contended that the text portrays Judas in a positive light, [16] while other scholars have asserted that Judas is presented negatively. [ 34 ] James M. Robinson , general editor of the Nag Hammadi Library, predicted the new book would offer no historical insights into the disciple who betrayed Jesus.
Matthew 27:7 is the seventh verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament.This verse continues the final story of Judas Iscariot.In the previous verses Judas has killed himself, but not before casting the thirty pieces of silver into the Temple.
Matthew 27:8 is the eighth verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament.This verse continues the final story of Judas Iscariot.In the previous verses, Judas has killed himself, but not before casting the thirty pieces of silver into the Temple.
Matthew 27:5 is the fifth verse of the twenty-seventh chapter of the Gospel of Matthew in the New Testament.This verse continues the final story of Judas Iscariot.In the earlier verse Judas had regretted his decision to betray Jesus, but is met with disinterest from the Jewish leaders.
Like many of the Hebrew Bible quotations in Matthew, the author has liberally reworked these verses from the source material. The verse nowhere exactly matches any Old Testament text, but the closest is Zechariah 11:13. [2] The World English Bible's translation of this verse is: 13 Yahweh said to me, "Throw it to the potter, the handsome price
Codex Tchacos is an ancient Egyptian Coptic codex from approximately 300 AD, which contains early Christian gnostic texts: the Letter of Peter to Philip, the First Apocalypse of James, the Gospel of Judas, and a fragment of The Temptation of Allogenes (a different text from the previously known Nag Hammadi Library text Allogenes).
The book is critical of scholars such as Bart D. Ehrman, the Jesus Seminar, Robert Eisenman, Morton Smith, James Tabor, Michael Baigent and Elaine Pagels, while also arguing against the use of New Testament apocrypha, which Evans considers late works with no historical value (Gospel of Thomas, Gospel of Peter, Egerton Gospel, Gospel of Judas ...
It is thus possible that Judas' reversal is some time after the initial trial. By Matthew 27:8, the end of this Judas narrative, it is clear that the time being discussed is after the crucifixion. [6] From the words "when he saw that he was condemned", it has been suggested that Judas had not expected this to be the result of his actions. [7]