John 13:2

13:2 The evening meal ¹  was in progress, and the devil had already put into the heart ²  of Judas Iscariot, Simon’s son, that he should betray ³  Jesus. ⁴ 

John 13:18

The Announcement of Jesus’ Betrayal

13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ⁵  ‘The one who eats my bread ⁶  has turned against me.’ ⁷ 

Matthew 26:21

26:21 And while they were eating he said, “I tell you the truth, ⁸  one of you will betray me.” ⁹ 

Mark 14:18

14:18 While they were at the table ¹⁰  eating, Jesus said, “I tell you the truth, ¹¹  one of you eating with me will betray me.” ¹² 

Luke 22:21-22

A Final Discourse

22:21 “But look, the hand of the one who betrays ¹³  me is with me on the table. ¹⁴  22:22 For the Son of Man is to go just as it has been determined, ¹⁵  but woe to that man by whom he is betrayed!”

Acts 1:16-17

1:16 “Brothers, ¹⁶  the scripture had to be fulfilled that the Holy Spirit foretold through ¹⁷  David concerning Judas – who became the guide for those who arrested Jesus – 1:17 for he was counted as one of us and received a share in this ministry.” ¹⁸ 

Acts 1:1

Jesus Ascends to Heaven

1:1 I wrote ¹⁹  the former ²⁰  account, ²¹  Theophilus, ²²  about all that Jesus began to do and teach

Acts 2:19

2:19 And I will perform wonders in the sky ²³  above

and miraculous signs ²⁴  on the earth below,

blood and fire and clouds of smoke.

[13:2]  ¹ 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]  ² 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]  ³ tn Or “that he should hand over.”

[13:2]  ⁴ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:18]  ⁵ tn Grk “But so that the scripture may be fulfilled.”

[13:18]  ⁶ tn Or “The one who shares my food.”

[13:18]  ⁷ tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.

[26:21]  ⁸ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:21]  ⁹ tn Or “will hand me over.”

[14:18]  ¹⁰ tn Grk “while they were reclined at the table.”

[14:18]  ¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:18]  ¹² tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

[22:21]  ¹³ sn The one who betrays me. Jesus knows about Judas and what he has done.

[22:21]  ¹⁴ sn The point of Jesus’ comment here is not to identify the specific individual per se, but to indicate that it is one who was close to him – somebody whom no one would suspect. His comment serves to heighten the treachery of Judas’ betrayal.

[22:22]  ¹⁵ sn Jesus’ death has been determined as a part of God’s plan (Acts 2:22-24).

[1:16]  ¹⁶ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ¹⁷ tn Grk “foretold by the mouth of.”

[1:17]  ¹⁸ tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lancanw) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”

[1:1]  ¹⁹ tn Or “produced,” Grk “made.”

[1:1]  ²⁰ tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prwtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here – the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).

[1:1]  ²¹ tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.

[1:1]  ²² tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (w) is unemphatic, following more the classical idiom (see ExSyn 69).

[2:19]  ²³ tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.

[2:19]  ²⁴ tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.