Why Was Judas Called “Iscariot”? IntroductionThe name Iscariot often raises curiosity. Many wonder if it was the name of Judas’s father, a personal surname, or something else. A closer look at Scripture and historical context reveals that Iscariot was not a personal name at all—but rather, a reference to Judas’s origin. Understanding this name gives us not only clarity but also important theological insights into identity, character, and God’s knowledge of individuals. The Meaning of “Iscariot” The word Iscariot likely comes from the Greek “Iskariōtēs” (Ἰσκαριώτης), which itself is derived from Hebrew/Aramaic. Scholars agree it means “man of Kerioth” or “from Kerioth.” “Ish” (אִישׁ) in Hebrew means “man of” “Kerioth” is a town mentioned in the Old Testament (Joshua 15:25) Thus, Judas Iscariot means “Judas, man of Kerioth.” Kerioth was a town located in the southern part of Judah (Joshua 15:25), though some references like Jeremiah 48:24 and Amos 2:2 associate a place called Kerioth with Moab, east of the Jordan River. If Judas was indeed from the Moabite Kerioth, it might suggest non-Israelite lineage—though this remains debated. Either way, the name functioned as a geographical identifier. Why Not Just “Judas”? The name Judas (Greek: Ioudas) was common in Jewish culture, derived from Judah, one of the twelve tribes of Israel. Among Jesus’ disciples, there were at least two Judases: Judas Iscariot, the betrayer Judas (son of James), also called Thaddaeus (Luke 6:16) To avoid confusion, New Testament writers often used surnames, nicknames, or place-based identifiers. Similarly: Simon Peter was distinguished from Simon the Zealot (Matthew 10:2–4) Mary Magdalene was identified by her town, Magdala (Luke 8:2) So, Judas Iscariot was identified by his origin—Kerioth—to distinguish him from the other Judas. Was Judas’s Father Also From Kerioth? Scripture hints at this. John 6:71 (NIV): “He meant Judas, the son of Simon Iscariot, who, though one of the Twelve, was later to betray him.” This verse shows that even Judas’s father, Simon, was known as “Iscariot,” meaning the family likely hailed from Kerioth.This reinforces the cultural tradition of associating people with their hometowns. The Theological Angle: God Knows Us by Name and Nature Names in Scripture often carry spiritual or prophetic weight. In both Old and New Testaments, names reveal identity, calling, or character: Abram becomes Abraham, meaning “father of many” (Genesis 17:5) Jacob becomes Israel, meaning “he struggles with God” (Genesis 32:28) God not only knows us by name but by our inner character. Exodus 33:17 (NIV):“And the Lord said to Moses, ‘I will do the very thing you have asked, because I am pleased with you and I know you by name.’” This “knowing” isn’t just intellectual—it’s relational and moral. In Scripture, God often “knows” someone based on their heart and walk with Him. That’s why someone may be known as “a man after God’s own heart” (1 Samuel 13:14), while others are remembered for betrayal, deceit, or rebellion. Character Determines Legacy Judas Iscariot’s name has become synonymous with betrayal. His physical origin—Kerioth—is now overshadowed by his moral failure. His story reminds us that where you come from matters less than who you choose to become. John 13:2 (NIV):“The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus.” Jesus Himself chose Judas knowing his role in prophecy (John 6:64). Yet Judas’s decision to betray Christ was his own. His actions became part of his spiritual identity. Final Reflection: What Does God Call You? In God’s eyes, each person is identified not just by their earthly name or place of birth—but by their character, their faith, and their relationship with Him. May we be known in heaven as: Faithful servants (Matthew 25:21) Friends of God (James 2:23) People after God’s own heart (Acts 13:22) Let us pray that our names are associated with righteousness, not rebellion. Revelation 3:5 (NIV):“The one who is victorious will, like them, be dressed in white. I will never blot out the name of that person from the book of life, but will acknowledge that name before my Father and his angels.” Maranatha – The Lord is Coming.
Why Not Just “Judas”? The name Judas (Greek: Ioudas) was common in Jewish culture, derived from Judah, one of the twelve tribes of Israel. Among Jesus’ disciples, there were at least two Judases: Judas Iscariot, the betrayer Judas (son of James), also called Thaddaeus (Luke 6:16) To avoid confusion, New Testament writers often used surnames, nicknames, or place-based identifiers. Similarly: Simon Peter was distinguished from Simon the Zealot (Matthew 10:2–4) Mary Magdalene was identified by her town, Magdala (Luke 8:2) So, Judas Iscariot was identified by his origin—Kerioth—to distinguish him from the other Judas. Was Judas’s Father Also From Kerioth? Scripture hints at this. John 6:71 (NIV): “He meant Judas, the son of Simon Iscariot, who, though one of the Twelve, was later to betray him.” This verse shows that even Judas’s father, Simon, was known as “Iscariot,” meaning the family likely hailed from Kerioth.This reinforces the cultural tradition of associating people with their hometowns. The Theological Angle: God Knows Us by Name and Nature Names in Scripture often carry spiritual or prophetic weight. In both Old and New Testaments, names reveal identity, calling, or character: Abram becomes Abraham, meaning “father of many” (Genesis 17:5) Jacob becomes Israel, meaning “he struggles with God” (Genesis 32:28) God not only knows us by name but by our inner character. Exodus 33:17 (NIV):“And the Lord said to Moses, ‘I will do the very thing you have asked, because I am pleased with you and I know you by name.’” This “knowing” isn’t just intellectual—it’s relational and moral. In Scripture, God often “knows” someone based on their heart and walk with Him. That’s why someone may be known as “a man after God’s own heart” (1 Samuel 13:14), while others are remembered for betrayal, deceit, or rebellion. Character Determines Legacy Judas Iscariot’s name has become synonymous with betrayal. His physical origin—Kerioth—is now overshadowed by his moral failure. His story reminds us that where you come from matters less than who you choose to become. John 13:2 (NIV):“The evening meal was in progress, and the devil had already prompted Judas, the son of Simon Iscariot, to betray Jesus.” Jesus Himself chose Judas knowing his role in prophecy (John 6:64). Yet Judas’s decision to betray Christ was his own. His actions became part of his spiritual identity. Final Reflection: What Does God Call You? In God’s eyes, each person is identified not just by their earthly name or place of birth—but by their character, their faith, and their relationship with Him. May we be known in heaven as: Faithful servants (Matthew 25:21) Friends of God (James 2:23) People after God’s own heart (Acts 13:22) Let us pray that our names are associated with righteousness, not rebellion. Revelation 3:5 (NIV):“The one who is victorious will, like them, be dressed in white. I will never blot out the name of that person from the book of life, but will acknowledge that name before my Father and his angels.” Maranatha – The Lord is Coming.
Answer: Yes. There were at least two separate anointing events recorded in the Gospels. One of the most well-known accounts of Jesus being anointed is by Mary of Bethany, the sister of Martha and Lazarus. This event is recorded in John 12:1–3, Matthew 26:6–13, and Mark 14:3–9. These passages describe Mary anointing Jesus six days before the Passover, in the town of Bethany. Let’s look at the account in the Gospel of John: John 12:1–3 (NIV):Six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom Jesus had raised from the dead. Here a dinner was given in Jesus’ honor. Martha served, while Lazarus was among those reclining at the table with him. Then Mary took about a pint of pure nard, an expensive perfume; she poured it on Jesus’ feet and wiped his feet with her hair. And the house was filled with the fragrance of the perfume. This act of anointing was one of deep love and devotion, likely also symbolic of Jesus’ impending burial, as He later indicated (John 12:7). However, in the Gospel of Luke, we find another account that closely resembles this one but contains distinct details and takes place at a different time and location, and involves a different woman. Luke 7:36–38 (NIV):When one of the Pharisees invited Jesus to have dinner with him, he went to the Pharisee’s house and reclined at the table. A woman in that town who lived a sinful life learned that Jesus was eating at the Pharisee’s house, so she came there with an alabaster jar of perfume. As she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them. There are several key differences between the two events: 1. Different Locations Luke 7 occurs in a Pharisee’s house, in one of the towns of Galilee, likely Nain or Capernaum, where Jesus had been preaching (Luke 7:11; Luke 7:1). The John 12 event occurs in Bethany, near Jerusalem in the south, and specifically at the house of Simon the Leper (as identified in Matthew 26:6 and Mark 14:3). 2. Different Timing The event in Luke 7 happens much earlier in Jesus’ ministry, before His final trip to Jerusalem. The anointing by Mary of Bethany occurs just days before His crucifixion, during Passion Week. 3. Different Women In John 12, the woman is explicitly named as Mary, the sister of Lazarus. In Luke 7, the woman is unnamed, only described as “a sinful woman”, traditionally understood to be a known sinner, possibly a prostitute (though the Bible does not name her or confirm her background). 4. Different Spiritual Expressions The woman in Luke 7 shows deep repentance, weeping at Jesus’ feet, kissing them, and wiping them with her hair—an outpouring of love from a forgiven sinner (see Luke 7:47–50). Mary of Bethany pours perfume on Jesus in a more worshipful, prophetic act, anticipating His death and burial (John 12:7; Mark 14:8). Theological Insight: These accounts highlight different aspects of faith and devotion: Forgiveness leads to love – as seen in Luke 7:47: “Therefore, I tell you, her many sins have been forgiven—as her great love has shown.” Reverent worship and prophetic insight – as Mary understood something even Jesus’ disciples missed: His death was near, and she honored Him beforehand. Conclusion: Yes, there were at least two distinct anointing events involving different women, at different times, in different places, with different motives and spiritual messages. While the identity of the woman in Luke 7 remains unknown, what matters most is the faith and love displayed in both stories. These acts of anointing are profound illustrations of repentance, worship, and preparation for Christ’s sacrifice.