John , not Jesus, identified the devil among the Twelve as Judas. His devilish act was to be the betrayal of Jesus into His enemies" hands. "Iscariot" is probably a transliteration of the Hebrew is qeriyot, meaning "man of Kerioth," a village in southern Judah ( Joshua 15:25). [source][source][source]
Context Summary
John 6:60-71 - The Sifting Of Jesus' Followers
The teaching of this chapter involves a deliberate act of Christ to arrest the revolutionary movement that was gathering around His person and making Him its figure-head, John 6:15. He therefore set Himself to teach that these people had misconceived the meaning of His ministry, which was not intended to raise a standard of revolt against Rome, but to lead to a spiritual revolution. The effect of His words was precisely what he expected, and must have shattered any ambitions that had begun to stir in the hearts of His disciples. In John 6:41 the men who the night before wished to crown Him, murmured at Him. In John 6:52 they strove among themselves. In John 6:60 many of His disciples said that His sayings were hard to be understood, and still harder to be obeyed. In John 6:66 many went back. And now as the shades of evening began to fall and the synagogue was almost empty, he was left alone with the little company of twelve, who had sorrowfully watched the overthrow of their hopes. Christ's pathetic question-Will ye also go away?-elicited from Peter a reply which proved that the inner meaning of His words had already broken upon their souls. "Thy words give us and nourish within us the eternal life."
The questions on Section 1-28, to be found on pp. 232, 233, will serve as a review at this point. [source]
Chapter Summary: John 6
1Jesus feeds five thousand men with five loaves and two fishes 15Thereupon the people would have made him king; 16but withdrawing himself, he walks on the sea to his disciples; 26reproves the people flocking after him, and all the fleshly hearers of his word; 32declares himself to be the bread of life to believers 66Many disciples depart from him 68Peter confesses him 70Judas is a devil
Greek Commentary for John 6:71
Of Simon Iscariot [Σιμωνος Ισκαριωτου] So his father was named Iscariot also, a man of Kerioth (possibly in Judah, Joshua 15:25, possibly in Moab, Jeremiah 48:24), not in Galilee. Judas was the only one of the twelve not a Galilean. The rest of the verse is like John 12:4. One of the twelve The eternal horror of the thing. [source]
Judas Iscariot the son of Simon [Ἱούδαν Σίμωνος Ἱσκαριώτην] The correct reading is Ἱσκαριώτου , Iscariot, agreeing in the genitive case with Σίμωνος , of Simon. Render, as Rev., Judas, the son of Simon Iscariot. Iscariot denotes the name of Simon's town: a man of Kerioth. See on Matthew 10:5. [source]
Reverse Greek Commentary Search for John 6:71
John 13:26To Judas Iscariot the son of Simon [Ἱούδᾳ Σίμωνος Ἱσκαριώτῃ] The best texts read Ἱσκαριώτου . “Judas the son of Simon Iscariot.” So John 6:71. The act was a mark of forbearance and goodwill toward the traitor, and a tacit appeal to his conscience against the contemplated treachery. [source]
John 1:35Two of his disciples [] The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2,John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
John 12:4Judas Iscariot [Ιουδας ο Ισκαριωτης] See ο Ισκαριωτης ho Iskariōtēs in John 14:22. See John 6:71; John 13:1 for like description of Judas save that in John 6:71 the father‘s name is given in the genitive, Σιμωνος Simōnos and Ισκαριωτου Iskariōtou (agreeing with the father), but in John 13:1 Ισκαριωτης Iskariōtēs agrees with Ιουδας Ioudas not with Σιμωνος Simōnos Clearly then both father and son were called “Iscariot” or man of Kerioth in the tribe of Judah (Joshua 15:25). Judas is the only one of the twelve not a Galilean. One of his disciples Likewise in John 6:71, only there εκ ek is used after εις heis as some MSS. have here. This is the shameful fact that clung to the name of Judas. Which should betray him John does not say in John 6:71 Μελλω Mellō here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. “Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself” (Westcott). [source]
Greek Commentary for John 6:71
So his father was named Iscariot also, a man of Kerioth (possibly in Judah, Joshua 15:25, possibly in Moab, Jeremiah 48:24), not in Galilee. Judas was the only one of the twelve not a Galilean. The rest of the verse is like John 12:4. One of the twelve The eternal horror of the thing. [source]
The correct reading is Ἱσκαριώτου , Iscariot, agreeing in the genitive case with Σίμωνος , of Simon. Render, as Rev., Judas, the son of Simon Iscariot. Iscariot denotes the name of Simon's town: a man of Kerioth. See on Matthew 10:5. [source]
Reverse Greek Commentary Search for John 6:71
The best texts read Ἱσκαριώτου . “Judas the son of Simon Iscariot.” So John 6:71. The act was a mark of forbearance and goodwill toward the traitor, and a tacit appeal to his conscience against the contemplated treachery. [source]
The one was Andrew (John 1:41), the other the Evangelist himself, who studiously refrains from mentioning his own name throughout the narrative. The name of James the elder also does not appear, nor that of Salome, the Evangelist's mother, who is mentioned by name in Mark's Gospel (Mark 15:40; Mark 16:1). The omission of his own name is the more significant from the fact that he is habitually exact in defining the names in his narrative. Compare the simple designation Simon (John 1:42) with subsequent occurrences of his name after his call, as John 1:42; John 13:6; John 21:15, etc. Also Thomas (John 11:16; John 20:24; John 21:2); Judas Iscariot (John 6:71; John 12:4; John 13:2, John 13:26); the other Judas (John 14:22). Note also that he never speaks of the Baptist as John the Baptist, like the other three Evangelists, but always as John. [source]
See ο Ισκαριωτης ho Iskariōtēs in John 14:22. See John 6:71; John 13:1 for like description of Judas save that in John 6:71 the father‘s name is given in the genitive, Σιμωνος Simōnos and Ισκαριωτου Iskariōtou (agreeing with the father), but in John 13:1 Ισκαριωτης Iskariōtēs agrees with Ιουδας Ioudas not with Σιμωνος Simōnos Clearly then both father and son were called “Iscariot” or man of Kerioth in the tribe of Judah (Joshua 15:25). Judas is the only one of the twelve not a Galilean. One of his disciples Likewise in John 6:71, only there εκ ek is used after εις heis as some MSS. have here. This is the shameful fact that clung to the name of Judas. Which should betray him John does not say in John 6:71 Μελλω Mellō here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. “Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself” (Westcott). [source]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]