Judas Iscariot was the Apostle who betrayed Jesus Christ to the authorities.犹大iscariot是使徒谁出卖了耶稣给当局。 According to Matthew 27:4, Judas, distraught over Jesus' condemnation, returned his reward of 30 pieces of silver and hanged himself.据马修27:4 ，犹大，悲痛欲绝超过耶稣的谴责，回到他的悬赏30枚银牌和上吊自杀。 According to Acts 1:18, Judas bought a field with the money, but fell headlong in it, injured himself, and died.根据行为1:18 ，犹大买了一场与金钱，但下跌大呼中，受伤的自己，伤重不治。 His surname may indicate that he belonged to the Sicarii, a radical political group.他的姓可能表明，他属于这个sicarii ，一个激进的政治集团。
Bibliography: Gartner, Bertil, Iscariot (1971); Schaumberg, EL, Judas (1981).参考书目： Gartner称， bertil ， iscariot （ 1971年） ; schaumberg ，萨尔瓦多，犹大（ 1981 ） 。
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The Apostle who betrayed his Divine Master.使徒保罗的人背叛了他的神师。 The name Judas (Ioudas) is the Greek form of Judah (Hebrew "praised"), a proper name frequently found both in the Old and the New Testament.名称犹大（ ioudas ） ，是希腊语的形式犹大（希伯来语" ，称赞" ） ，无正当经济名字经常发现，无论是在新和旧的遗书。 Even among the Twelve there were two that bore the name, and for this reason it is usually associated with the surname Iscariot [Hebrew "a man of Kerioth" or Carioth, which is a city of Judah (cf. Joshua 15:25)].即使在12个有两个航空公司的名称，基于这个原因，它通常是与姓iscariot [希伯来语， "男人的kerioth "或carioth ，这是一个城市的犹大（参见约书亚15:25 ） ] 。 There can be no doubt that this is the right interpretation of the name, though the true origin is obscured in the Greek spelling, and, as might be expected, other derivations have been suggested (eg from Issachar).因此，可以毫无疑问，这是正确的解释的名称，后来真正的原产地是淹没在希腊语拼写，而且，正如大家可以预料，其他文字都被建议（例如从issachar ） 。
Very little is told us in the Sacred Text concerning the history of Judas Iscariot beyond the bare facts of his call to the Apostolate, his treachery, and his death.很少告诉我们，在神圣的文本有关的历史犹大iscariot超越裸露的事实，他打电话给使徒，他的奸诈，他的死因。 His birthplace, as we have seen, is indicated in his name Iscariot, and it may be remarked that his origin separates him from the other Apostles, who were all Galileans.他的出生地，正如我们所看到的，是表示，在他的名字iscariot ，它可表示，他的出身政企分开，将他从其他使徒，他们均galileans 。 For Kerioth is a city of Judah.为kerioth是一个城市的犹大。 It has been suggested that this fact may have had some influence on his career by causing want of sympathy with his brethren in the Apostolate.曾有人建议，这一事实可能有一些影响力，对他的职业生涯造成想要的同情与他的兄弟在使徒。 We are told nothing concerning the circumstances of his call or his share in the ministry and miracles of the Apostles.有人告诉我们，任何有关的情况下他的电话或其份额在财政部和奇迹的使徒。 And it is significant that he is never mentioned without some reference to his great betrayal.这是具有重要意义的是，他从来不提，没有一定的参考作用，以他的伟大的背叛。 Thus, in the list of the Apostles given in the Synoptic Gospels, we read: "and Judas Iscariot, who also betrayed him".因此，在名单上的使徒们在天气福音中，我们读到： "犹大iscariot ，谁也出卖了他" 。 (Matthew 10:4. Cf. Mark 3:19; Luke 6:16). （马太10时04分。比照马克3时19分;路加福音6:16 ） 。 So again in St. John's Gospel the name first occurs in connection with the foretelling of the betrayal: "Jesus answered them: Have not I chosen you twelve; and one of you is a devil? Now he meant Judas Iscariot, the son of Simon: for this same was about to betray him whereas he was one of the twelve" (John 6:71-2).再次，在圣若望福音的名字第一次出现在他涉嫌与预言的背叛： "耶稣回答他们说：已经不是你所选择的12个;之一，你是一个魔鬼吗？现在，他的意思犹大iscariot ，儿子的西门：此同时，正准备出卖他，而他是其中的十二名" （约翰福音6:71-2 ） 。
In this passage St. John adds a further particular in mentioning the name of the traitor Apostle's father, which is not recorded by the other Evangelists.在这段话圣约翰增加了，特别是进一步在不提姓名的汉奸，使徒保罗的父亲，这是不入账，由其他福音。 And it is he again who tells us that Judas carried the purse.这是他再一次告诉我们，犹大进行了钱包。 For, after describing the anointing of Christ's feet by Mary at the feast in Bethania, the Evangelist continues:为，经过描述anointing基督的脚玛丽在宴中bethania ，传道者继续说：
Then one of his disciples, Judas Iscariot, he that was about to betray him, said: 'Why was not this ointment sold for three hundred pence, and given to the poor?'然后，他的一个门徒，犹大iscariot ，他说，即将被出卖，他说： '为什么没有这种药膏卖出300辨士，并给予穷人吗？ Now he said this, not because he cared for the poor; but because he was a thief, and having the purse, carried the things that were put therein (John 12:4-6).现在他说，这不是因为他的照顾穷人，但因为他是一个小偷，并具有电子钱包，进行东西放在那里（约翰12:4-6 ） 。
This fact that Judas carried the purse is again referred to by the same Evangelist in his account of the Last Supper (13:29).这个事实，即犹大进行钱包是再次提到了由同一个传道者，他交代了最后的晚餐（ 13时29分） 。 The Synoptic Gospels do not notice this office of Judas, nor do they say that it was he who protested at the alleged waste of the ointment.天气福音不通知本处的犹大，也没有他们说，这是他的人提出抗议，在被指控浪费了药膏。 But it is significant that both in Matthew and Mark the account of the anointing is closely followed by the story of the betrayal:但重要的是，无论是在马修和马克帐户的anointing是紧随其后的故事背叛：
Then went one of the twelve, who was called Judas Iscariot, to the chief priests, and said to them: What will you give me, and I will deliver him unto you?随后前往其中的12个，被称为犹大iscariot ，向祭司长，对他们说：请问你给我，我会送他到你们吗？ (Matthew 26:14-5) （马太26:14-5 ）
And Judas Iscariot, one of the twelve, went to the chief priests, to betray him to them.和犹大iscariot ，其中的12个，到了祭司长，出卖他，他们。 Who hearing it were glad; and they promised him they would give him money.世卫组织听证会，它很高兴和他们答应他，他们给他的钱。 (Mark 14:10-1) （马克14:10-1 ）
In both these accounts it will be noticed that Judas takes the initiative: he is not tempted and seduced by the priests, but approaches them on his own accord.在这两个帐户，它会看到犹大采取主动：他是不是诱惑和勾引，由牧师，但他们的做法对他自己的协议。
St. Luke tells the same tale, but adds another touch by ascribing the deed to the instigation of Satan:圣卢克告诉相同的故事，但增加了一个触摸所指称契约的唆使撒旦：
And Satan entered into Judas, who was surnamed Iscariot, one of the twelve.和撒旦进入犹大，谁是姓iscariot ，其中的十二个。 And he went, and discoursed with the chief priests and the magistrates, how he might betray him to them.他每到一地，并discoursed与祭司长及裁判，他怎么可能背叛他，给他们。 And they were glad, and convenanted to give him money.他们高兴，并convenanted给他的钱。 And he promised.和他的承诺。 And he sought opportunity to betray him in the absence of the multitude.他希望有机会出卖他，在缺乏众多。 (Luke 22:3-6) （路22:3-6 ）
St. John likewise lays stress on the instigation of the evil spirit: "the devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him" (13:2).圣约翰同样强调的唆使邪恶的精神： "魔鬼现在投入的心脏犹大iscariot ，儿子的西蒙，出卖了他" （ 13时02分） 。 The same Evangelist, as we have seen, tells of an earlier intimation of Christ's foreknowledge of the betrayal (John 6:71-2), and in the same chapter says expressly: "For Jesus knew from the beginning, who they were that did not believe, and who he was, that would betray him" (6:65).同样的传道者，我们已经看到，我们讲述了一个先前暗示基督的foreknowledge的背叛（约翰6:71-2 ） ，并在同一章中明确地说： "耶稣原知道，从一开始的人，他们均表示没有不相信，而且他是谁，那会出卖他" （ 6:65 ） 。 But he agrees with the Synoptics in recording a more explicit prediction of the treachery at the Last Supper: "When Jesus had said these things, he was troubled in spirit; and he testified, and said: Amen, amen I say to you, one of you shall betray me" (John 12:21).但他同意与synoptics在录制一个更明确的预测中的奸诈，在最后的晚餐： "当耶稣说这些东西，令他感到忧虑，在精神和他的证词，并说：阿门，阿门我对你们说，一你们出卖我" （约翰12时21分） 。 And when St. John himself, at Peter's request, asked who this was, "Jesus answered: He it is to whom I shall reach bread dipped. And when he had dipped the bread, he gave it to Judas Iscariot, the son of Simon. And after the morsel, Satan entered into him. And Jesus said to him: That which thou dost, do quickly. Now no man at the table knew to what purpose he said this unto him. For some thought, because Judas had the purse, that Jesus said to him: Buy those things which we have need of for the festival day: or that he should give something to the poor" (12:26-9).当圣约翰自己，在彼得的请求，询问是谁，这是"耶稣回答说：他是谁，我会达到面包下跌。而当他跌到了面包，他给了它犹大iscariot ，儿子的西门。和之后morsel ，撒旦进入了他。耶稣对他说：对这些人进行培训，做到迅速，现在没有人在餐桌上知道要达到什么目的，他说，这对祂，对一些思想，因为犹大了钱包，即耶稣对他说：购买这些东西，我们都需要为节日：或者说，他应该给一些穷人" （ 12:26-9 ） 。 These last details about the words of Jesus, and the natural surmise of the disciples, are given only by St. John.这最后的细节的话，耶稣，与自然想到的弟子，是只给予由圣约翰。 But the prediction and the questioning of the disciples are recorded by all the Synoptics (Matthew 26; Mark 14; Luke 22).但这种揣测和质疑的弟子都记录所有synoptics （马太26个;商标14个;卢克22 ） 。 St. Matthew adds that Judas himself asked, "Is it I, Rabbi?"圣马太补充说，犹大自己问： "是不是我，拉比" ？ and was answered: "Thou hast said it" (26:25).并回答说： "祢说，它" （ 26:25 ） 。
All four Evangelists agree in regard to the main facts of the actual betrayal which followed so closely on this prediction, and tell how the traitor came with a multitude or a band of soldiers from the chief priests, and brought them to the place where, as he knew, Jesus would be found with His faithful disciples (Matthew 26:47; Mark 14:43; Luke 22:47; John 18:3).所有四个福音同意，就以主要事实的，实际的背叛之后，使紧密结合这一预言，并告诉如何汉奸来也是千头万绪或乐队的士兵从祭司长，并把他们交给了地方，因为他知道，耶稣会发现与他的忠实门徒（马太26:47 ;马克14时43分;卢克22时47分;约翰18:3 ） 。 But some have details not found in the other narratives.但有些细节，没有在其他地方发现的叙述。 That the traitor gave a kiss as a sign is mentioned by all the Synoptics, but not by St. John, who in his turn is alone in telling us that those who came to take Jesus fell backward to the ground as He answered "I am he."认为汉奸了一个吻，作为一种标志，是所提到的所有synoptics ，但不是由圣约翰，他在他又是独自地告诉我们，那些来采取耶稣下跌落后到地面，因为他回答说： "我很他的" 。 Again, St. Mark tells that Judas said "Hail, Rabbi" before kissing his Master, but does not give any reply.再次，圣马克告诉犹大说： "冰雹，拉比" ，然后亲吻他的主人，但不给予任何答复。 St. Matthew, after recording these words and the traitor's kiss, adds: "And Jesus said to him: Friend, whereto art thou come:" (26:50).圣马太，录制后，这些话和汉奸的吻一下，又说： "耶稣对他说：朋友， whereto里来： " （ 26:50 ） 。 St. Luke (22:48) gives the words: "Judas, dost thou betray the Son of man with a kiss?"圣卢克（ 22时48分）给出了一句： "犹大，多斯特和你出卖人子与一个吻" ？
St. Matthew is the only Evangelist to mention the sum paid by the chief priests as the price of the betrayal, and in accordance with his custom he notices that an Old Testament prophecy has been fulfilled therein (Matthew 26:15; 27:5-10).圣马太是唯一的传道者更遑论支付的款额，由祭司长，随着价格的背叛，并按照他的习惯，他看见一个旧约的预言已经得到实现，因此（马太26:15 ; 27:5 - 10 ） 。 In this last passage he tells of the repentance and suicide of the traitor, on which the other Gospels are silent, though we have another account of these events in the speech of St. Peter:在这最后一段文字中，他讲述了悔过书和自杀的叛徒，而其他福音书是无声的，我们虽然有另一个帐户的，这些事件在讲话中的圣彼得：
Men, brethren, the scripture must needs be fulfilled, which the Holy Ghost spoke before by the mouth of David concerning Judas, who was the leader of them that apprehended Jesus: who was numbered with us, and had obtained part of this ministry.官兵弟兄们，圣经的需要，必须得到履行，这是圣灵之以才由口大卫关于犹大，谁是领导人，他们说，被逮捕耶稣：谁是编号跟我们，并已获得了这项工作的一部分，财政部。 And he indeed hath possessed a field of the reward of iniquity, and being hanged, burst asunder in the midst: and all his bowels gushed out.他的确是祂所拥有一个外地的悬赏邪恶中，被吊死，爆裂asunder在一片：和他的所有矿产资源，旁听席上。 And it became known to all the inhabitants of Jerusalem: so that the same field was called in their tongue, Haceldama, that it to say, the field of blood.这成了大家都知道，耶路撒冷居民：所以说，同一领域，是所谓在其舌， haceldama ，它说，外地的血液。 For it is written in the book of Psalms: Let their habitation become desolate, and let there be none to dwell therein.因为它是写在书中的诗篇：让他们居住，成为荒凉，让有没有多言。 And his bishopric let another take.和他的bishopric让另一个考虑。 (Acts 1:16-20. Cf. Psalm 68:26; 108:8) （使徒1:16-20 。比照诗篇68:26 ; 108:8 ）
Some modern critics lay great stress on the apparent discrepancies between this passage in the Acts and the account given by St. Matthew.一些现代批评家奠定很大的压力就明显的差异之间的这段话，在行为和账户所给予的圣马太。 For St. Peter's words taken by themselves seem to imply that Judas himself bought the field with the price of his iniquity, and that it was called "field of blood" because of his death.为圣彼得的话，所采取的本身似乎暗示犹大自己买外地的价格，他不公正，并认为这是所谓的"场血" ，因为他的死因。 But St. Matthew, on the other hand, says: "Then Judas, who betrayed him, seeing that he was condemned, repenting himself, brought back the thirty pieces of silver to the chief priests and ancients, saying: I have sinned in betraying innocent blood. But they said: What is that to us? Look thou to it. And casting down the pieces of silver in the temple, he departed: and went and hanged himself with an halter."但圣马修，但另一方面，说： "那么犹大，他们背叛了他，看到他被谴责，悔改自己，带回了30枚银牌，以政务司铎和古人，说：我已罪在背叛无辜的鲜血，但他们说：是什么给我们？看你给它。铸造下来枚银牌在寺庙中，他离开了：去上吊自杀与阿尔泰" 。 After this the Evangelist goes on to tell how the priests, who scrupled to put the money in the corbona because it was the price of blood, spent it in buying the potter's field for the burial of strangers, which for this cause was called the field of blood.经过这次福音接着拿多少祭司，他们scrupled把钱在corbona ，因为它是价格的血液，用它购买了哈利波特的领域，为埋葬的陌生人，其中，为这项事业被称为场输血。 And in this St. Matthew sees the fulfillment of the prophecy ascribed to Jeremias (but found in Zechariah 11:12): "And they took the thirty pieces of silver, the price of him that was prized, whom they prized of the children of Israel. And they gave them unto the potter's field, as the Lord appointed to me" (Matthew 27:9, 10).并在此圣马太看到圆满的预言归功于jeremias （但发现zechariah 11时12分）说： "他们采取了30枚银牌，价格那是珍贵的，他们珍视的孩子以色列，并给予他们所不欲，陶工的领域，像主委任为我的" （马太27:9 ， 10 ） 。
But there does not seem to be any great difficulty in reconciling the two accounts.但是，似乎并没有任何重大的困难，在调和这两个帐户。 For the field, bought with the rejected price of his treachery, might well be described as indirectly bought or possessed by Judas, albeit he did not buy it himself.为外地，买与拒绝的价格，他的奸诈，可能会被形容为间接购买或拥有的犹大，尽管他不买它自己。 And St. Peter's words about the name Haceldama might be referred to the "reward of iniquity" as well as the violent death of the traitor.和圣彼得的话名字haceldama可能会被转介到"奖励不公" ，以及为暴力死亡的叛徒。 Similar difficulties are raised as to the discrepancies in detail discovered in the various accounts of the betrayal itself.类似的困难，提出了以出入详细发现，在各账户的背叛自己。 But it will be found that, without doing violence to the text, the narratives of the four Evangelists can be brought into harmony, though in any case there will remain some obscure or doubtful points.但是，它会被发现，如果没有这样做，以暴力案文，叙述四个福音，可以将其带进和谐，但在任何情况下，有将仍然有些模糊不清或疑点。 It is disputed, for instance, whether Judas was present at the institution of the Holy Eucharist and communicated with the other Apostles.这是有争议的，比如，无论是犹大出席了该机构的圣体圣事和沟通，其余的使徒。 But the balance of authority is in favour of the affirmative.但平衡的权力机构是赞成肯定的。 There has also been some difference of opinion as to the time of the treachery.也有一些不同的看法，以当时的奸诈。 Some consider that it was suddenly determined on by Judas after the anointing at Bethania, while others suppose a longer negotiation with the chief priests.有人认为，这是突然决定，由犹大后anointing在bethania ，而另一些假设较长的谈判，与政务司铎。
But these textual difficulties and questions of detail fade into insignificance beside the great moral problem presented by the fall and treachery of Judas.但是，这些文字上的困难和问题的详细淡出微不足道旁伟大的道德问题，由秋季和奸诈的犹大。 In a very true sense, all sin is a mystery.在一个非常真实意义上说，所有的罪过，是一个谜。 And the difficulty is greater with the greatness of the guilt, with the smallness of the motive for doing wrong, and with the measure of the knowledge and graces vouchsafed to the offender.和难度更大，与伟大的罪恶感，与细小的动机这样做是错误的，并与测量的知识和青睐vouchsafed向罪犯。 In every way the treachery of Judas would seem to be the most mysterious and unintelligible of sins.在每一个方式，奸诈的犹大，似乎应该是最为神秘和费解的罪孽。 For how could one chosen as a disciple, and enjoying the grace of the Apostolate and the privilege of intimate friendship with the Divine Master, be tempted to such gross ingratitude for such a paltry price?如何才能选定为弟子，并享受恩典的使徒和特权的亲密友谊与神的师父，被引诱这种粗暴ingratitude这样一个微不足道的价格是多少？ And the difficulty is greater when it is remembered that the Master thus basely betrayed was not hard and stern, but a Lord of loving kindness and compassion.和难度就更大了，这是记住主人，因此basely背叛，是不是很难和严峻，但上帝的慈爱和同情。 Looked at in any light the crime is so incredible, both in itself and in all its circumstances, that it is no wonder that many attempts have been made to give some more intelligible explanation of its origin and motives, and, from the wild dreams of ancient heretics to the bold speculations of modern critics, the problem presented by Judas and his treachery has been the subject of strange and startling theories.看过任何轻犯罪是如此令人难以置信，无论是在本身和其所有的情况下，这也难怪许多尝试已作出给予多一些理解解释它的起源与动机，而且，从野生的梦想古老的异端，以大胆的猜测，现代批评家，这个问题由犹大和他的奸诈一直受到奇怪的，惊人的理论。 As a traitor naturally excites a peculiarly violent hatred, especially among those devoted to the cause or person betrayed, it was only natural that Christians should regard Judas with loathing, and, if it were possible, paint him blacker than he was by allowing him no good qualities at all.作为一个汉奸，自然兴奋一独有的暴力仇恨，尤其是那些致力于事业或个人出卖的，它只是自然的基督徒应该把犹大与厌恶，而且，如果可以，涂料，他黑比他允许他没有良好的素质都没有。 This would be an extreme view which, in some respects, lessens the difficulty.这将是一种极端的看法，在某些方面，降低了难度。 For if it be supposed that he never really believed, if he was a false disciple from the first, or, as the Apocryphal Arabic Gospel of the Infancy has it, was possessed by Satan even in his childhood, he would not have felt the holy influence of Christ or enjoyed the light and spiritual gifts of the Apostolate.因为如果它被假定说，他从来没有真正相信，如果他是一个虚假的大弟子，从第一，或者像猜测阿拉伯语福音的起步阶段，它已是拥有的撒旦，甚至在他的童年，他也不会觉得有圣地影响力的基督教或享受轻和精神礼物的使徒。
At the opposite extreme is the strange view held by the early Gnostic sect known as the Cainites described by St. Irenaeus (Adv. Haer., I, c. ult.), and more fully by Tertullian (Praesc. Haeretic., xlvii), and St. Epiphanius (Haeres., xxxviii).在相反的极端，是很奇怪的观点，由早期诺斯替教派称之为cainites形容圣爱任纽（ adv. haer 。来说，我和长故障） ，并更充分地由戴尔都良（ praesc. haeretic ，四十七）和圣epiphanius （ haeres. ，三十八） 。 Certain of these heretics, whose opinion has been revived by some modern writers in a more plausible form, maintained that Judas was really enlightened, and acted as he did in order that mankind might be redeemed by the death of Christ.某些这些异教徒，他们的意见已经恢复了一些现代作家在一个比较可行的方式坚持认为，犹大是真是不看不知道，充当他的所作所为，以便人类可能被赎回死亡的喊声。 For this reason they regarded him as worthy of gratitude and veneration.为此，他们把他列为值得感激和敬仰。 In the modern version of this theory it is suggested that Judas, who in common with the other disciples looked for a temporal kingdom of the Messias, did not anticipate the death of Christ, but wished to precipitate a crisis and hasten the hour of triumph, thinking that the arrest would provoke a rising of the people who would set Him free and place Him on the throne.在这个现代版的这个理论，这是建议，犹大，他们在共同的，与其他弟子寻找一种时序英国的messias ，没有预料到死亡的基督，但他要诱发危机，并加快小时的凯旋门，以为逮捕，将挑起崛起的人会设置免费为他和放他的王位。 In support of this they point to the fact that, when he found that Christ was condemned and given up to the Romans, he immediately repented of what he had done.为了支持这一他们指出这样一个事实，当他发现基督被谴责，并放弃了向罗马人，他立即悔过的是什么，他做了。 But, as Strauss remarks, this repentance does not prove that the result had not been foreseen.但是，正如施特劳斯的言论，这悔过书并不能证明结果，没有预见到。 For murderers, who have killed their victims with deliberate design, are often moved to remorse when the deed is actually done.为杀人犯，谁杀害了他们的受害者故意设计等，往往迁移到悔恨时，契约，其实是做了。 A Catholic, in any case, cannot view these theories with favour since they are plainly repugnant to the text of Scripture and the interpretation of tradition.一名天主教徒，在任何情况下，不能把这些理论与赞成的，因为他们显然是令人憎恶的，以文本的经文和诠释传统。 However difficult it may be to understand, we cannot question the guilt of Judas.不管有多困难，它可能会明白，我们不能质疑有罪的犹大。 On the other hand we cannot take the opposite view of those who would deny that he was once a real disciple.在另一方面，我们不能提出相反意见的人会否认他曾经是一个真正的大弟子。 For, in the first place, this view seems hard to reconcile with the fact that he was chosen by Christ to be one of the Twelve.为，摆在首位，这种看法似乎是难以调和与事实，即他被选定由基督将其中的12个。 This choice, it may be safely said, implies some good qualities and the gift of no mean graces.这一选择，它可以安全地说，意味着一些好的素质和礼品的，没有意思青睐。 But, apart from this consideration, it may be urged that in exaggerating the original malice of Judas, or denying that there was even any good in him, we minimize or miss the lesson of this fall.但是，除了这个考虑，它可能会敦促夸大原来恶意的犹大，或者是无可否认的，甚至有人有什么好处，在他的，更应尽量减少或错过的教训今年秋天上市。 The examples of the saints are lost on us if we think of them as being of another order without our human weaknesses.这个例子的圣人是失去了对我们的，如果我们把它们当作正的另一项命令没有我们人类所共有的弱点。 And in the same way it is a grave mistake to think of Judas as a demon without any elements of goodness and grace.并以同样的方式，这是一个严重的错误想到犹大作为一个恶魔，没有任何内容的善良和恩典。 In his fall is left a warning that even the great grace of the Apostolate and the familiar friendship of Jesus may be of no avail to one who is unfaithful.在他的秋天是左警告说，即使是伟大的恩典的使徒和熟悉友谊的耶稣可能是无济于事的，以一个人是不忠诚的表现。 And, though nothing should be allowed to palliate the guilt of the great betrayal, it may become more intelligible if we think of it as the outcome of gradual failing in lesser things.和，什么事都没有，应允许减缓有罪伟大的背叛，它可能会更加理解，如果我们把它作为结果，逐步未能在较小的东西。 So again the repentance may be taken to imply that the traitor deceived himself by a false hope that after all Christ might pass through the midst of His enemies as He had done before at the brow of the mountain.所以再一次悔过的，可采取暗示该汉奸欺骗自己由一个虚假的希望，毕竟基督可能通过中他的敌人像他那样，然后在眉头的山区。 And though the circumstances of the death of the traitor give too much reason to fear the worst, the Sacred Text does not distinctly reject the possibility of real repentance.虽然这种情况下执行死刑的汉奸给予太多的理由担心最坏的打算，神圣文本没有明显拒绝的可能性，真正悔改之意。 And Origen strangely supposed that Judas hanged himself in order to seek Christ in the other world and ask His pardon (In Matt., tract. xxxv).和渊源奇怪假定犹大上吊自杀，以寻求基督在其他世界，并请他原谅（马特，呼吸道。三十五） 。
Publication information Written by WH Kent.出版信息写起肯特。 Transcribed by Thomas M. Barrett.转录由托马斯米巴雷特。 The Catholic Encyclopedia, Volume VIII.天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
Bibliography参考书目
CHRYSOSTOMUS, Hom.里索斯托姆斯，磡。 De Juda Proditore: MALDONATUS and other commentators on New Testament; EPIPHANIUS, Haeres., xxxviii; Legend on death of Judas in SUICER, Thesaurus.德juda proditore ： maldonatus和其他评论家对新约圣经; epiphanius ， haeres ，三十八;传说中关于死亡的犹大在suicer ，词库。 Modern view in STRAUSS, Das Leben Jesu.现代观点：在施特劳斯之，生活jesu 。
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