Matius 26:14-16

The Plan to Betray Jesus

26:14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests 26:15 and said, “What will you give me to betray him into your hands?” ¹  So they set out thirty silver coins for him. 26:16 From that time ²  on, Judas ³  began looking for an opportunity to betray him.

Matius 26:47-50

Betrayal and Arrest

26:47 While he was still speaking, Judas, ⁴  one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. 26:48 (Now the betrayer ⁵  had given them a sign, saying, “The one I kiss is the man. ⁶  Arrest him!”) ⁷  26:49 Immediately ⁸  he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. ⁹  26:50 Jesus ¹⁰  said to him, “Friend, do what you are here to do.” Then they came and took hold ¹¹  of Jesus and arrested him.

Markus 14:10-11

The Plan to Betray Jesus

14:10 Then ¹²  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ¹³  14:11 When they heard this, they were delighted ¹⁴  and promised to give him money. ¹⁵  So ¹⁶  Judas ¹⁷  began looking for an opportunity to betray him.

Markus 14:43-46

Betrayal and Arrest

14:43 Right away, while Jesus ¹⁸  was still speaking, Judas, one of the twelve, arrived. ¹⁹  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ²⁰  and elders. 14:44 (Now the betrayer ²¹  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ²²  14:45 When Judas ²³  arrived, he went up to Jesus ²⁴  immediately and said, “Rabbi!” and kissed ²⁵  him. 14:46 Then they took hold of him ²⁶  and arrested him.

Lukas 22:2-6

22:2 The ²⁷  chief priests and the experts in the law ²⁸  were trying to find some way ²⁹  to execute ³⁰  Jesus, ³¹  for they were afraid of the people. ³² 

22:3 Then ³³  Satan ³⁴  entered Judas, the one called Iscariot, who was one of the twelve. ³⁵  22:4 He went away and discussed with the chief priests and officers of the temple guard ³⁶  how he might ³⁷  betray Jesus, ³⁸  handing him over to them. ³⁹  22:5 They ⁴⁰  were delighted ⁴¹  and arranged to give him money. ⁴²  22:6 So ⁴³  Judas ⁴⁴  agreed and began looking for an opportunity to betray Jesus ⁴⁵  when no crowd was present. ⁴⁶ 

Lukas 22:47-48

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ⁴⁷  and the man named Judas, one of the twelve, was leading them. He walked up ⁴⁸  to Jesus to kiss him. ⁴⁹  22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ⁵⁰ 

Yohanes 13:2

13:2 The evening meal ⁵¹  was in progress, and the devil had already put into the heart ⁵²  of Judas Iscariot, Simon’s son, that he should betray ⁵³  Jesus. ⁵⁴ 

Yohanes 13:27

13:27 And after Judas ⁵⁵  took the piece of bread, Satan entered into him. ⁵⁶  Jesus said to him, ⁵⁷  “What you are about to do, do quickly.”

Yohanes 18:3

18:3 So Judas obtained a squad of soldiers ⁵⁸  and some officers of the chief priests and Pharisees. ⁵⁹  They came to the orchard ⁶⁰  with lanterns ⁶¹  and torches and weapons.

[26:15]  ¹ tn Grk “What will you give to me, and I will betray him to you?”

[26:16]  ² tn Here καί (kai) has not been translated.

[26:16]  ³ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[26:47]  ⁴ tn Grk “behold, Judas.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[26:48]  ⁵ tn Grk “the one who betrays him.”

[26:48]  ⁶ tn Grk “The one I kiss is he.”

[26:48]  ⁷ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[26:49]  ⁸ tn Here καί (kai) has not been translated.

[26:49]  ⁹ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[26:50]  ¹⁰ tn Here δέ (de) has not been translated.

[26:50]  ¹¹ tn Grk “and put their hands on Jesus.”

[14:10]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ¹³ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[14:11]  ¹⁴ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[14:11]  ¹⁵ sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[14:11]  ¹⁶ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[14:11]  ¹⁷ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:43]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ¹⁹ tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.

[14:43]  ²⁰ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:44]  ²¹ tn Grk “the one who betrays him.”

[14:44]  ²² sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[14:45]  ²³ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ²⁵ sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.

[14:46]  ²⁶ tn Grk “put their hands on him.”

[22:2]  ²⁷ tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.

[22:2]  ²⁸ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[22:2]  ²⁹ tn Grk “were seeking how.”

[22:2]  ³⁰ tn The Greek verb here means “to get rid of by execution” (BDAG 64 s.v. ἀναιρέω 2; cf. also L&N 20.71, which states, “to get rid of someone by execution, often with legal or quasi-legal procedures”).

[22:2]  ³¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:2]  ³² sn The suggestion here is that Jesus was too popular to openly arrest him. The verb were trying is imperfect. It suggests, in this context, that they were always considering the opportunities.

[22:3]  ³³ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ³⁴ sn The cross is portrayed as part of the cosmic battle between Satan and God; see Luke 4:1-13; 11:14-23.

[22:3]  ³⁵ tn Grk “Iscariot, being of the number of the twelve.”

[22:4]  ³⁶ tn The full title στρατηγὸς τοῦ ἱεροῦ (strathgo" tou Jierou; “officer of the temple” or “captain of the temple guard”) is sometimes shortened to στρατηγός as here (L&N 37.91).

[22:4]  ³⁷ tn Luke uses this frequent indirect question to make his point (BDF §267.2).

[22:4]  ³⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[22:4]  ³⁹ tn Grk “how he might hand him over to them,” in the sense of “betray him.”

[22:5]  ⁴⁰ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[22:5]  ⁴¹ sn The leaders were delighted when Judas contacted them about betraying Jesus, because it gave them the opportunity they had been looking for, and they could later claim that Jesus had been betrayed by one of his own disciples.

[22:5]  ⁴² sn Matt 26:15 states the amount of money they gave Judas was thirty pieces of silver (see also Matt 27:3-4; Zech 11:12-13).

[22:6]  ⁴³ tn Here καί (kai) has been translated as “so” to indicate the implied result of the arrangement worked out in the preceding verse.

[22:6]  ⁴⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[22:6]  ⁴⁵ tn Grk “betray him to them”; the referent of the first pronoun (Jesus) has been specified in the translation for clarity.

[22:6]  ⁴⁶ tn Grk “apart from the crowd.”

[22:6]  sn The leaders wanted to do this quietly, when no crowd was present, so no public uproar would result (cf. v. 21:38; 22:2).

[22:47]  ⁴⁷ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ⁴⁸ tn Grk “drew near.”

[22:47]  ⁴⁹ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[22:48]  ⁵⁰ sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.

[13:2]  ⁵¹ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ⁵² sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ⁵³ tn Or “that he should hand over.”

[13:2]  ⁵⁴ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:27]  ⁵⁵ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ⁵⁶ tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.

[13:27]  ⁵⁷ tn Grk “Then Jesus said to him.”

[18:3]  ⁵⁸ tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.

[18:3]  ⁵⁹ tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.

[18:3]  sn See the note on Pharisees in 1:24.

[18:3]  ⁶⁰ tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

[18:3]  ⁶¹ tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.

[18:3]  sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).