Mark 14:10

The Plan to Betray Jesus

14:10 Then ¹  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ² 

Mark 14:18

14:18 While they were at the table ³  eating, Jesus said, “I tell you the truth, ⁴  one of you eating with me will betray me.” ⁵ 

Mark 9:31

9:31 for he was teaching his disciples and telling them, “The Son of Man will be betrayed into the hands of men. ⁶  They ⁷  will kill him, ⁸  and after three days he will rise.” ⁹ 

Mark 10:33-34

10:33 “Look, we are going up to Jerusalem, and the Son of Man will be handed over to the chief priests and experts in the law. ¹⁰  They will condemn him to death and will turn him over to the Gentiles. 10:34 They will mock him, spit on him, flog ¹¹  him severely, and kill him. Yet ¹²  after three days, ¹³  he will rise again.”

Matthew 26:2

26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over ¹⁴  to be crucified.” ¹⁵ 

John 13:2

13:2 The evening meal ¹⁶  was in progress, and the devil had already put into the heart ¹⁷  of Judas Iscariot, Simon’s son, that he should betray ¹⁸  Jesus. ¹⁹ 

Acts 7:52

7:52 Which of the prophets did your ancestors ²⁰  not persecute? ²¹  They ²²  killed those who foretold long ago the coming of the Righteous One, ²³  whose betrayers and murderers you have now become! ²⁴ 

[14:10]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ² tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[14:18]  ³ tn Grk “while they were reclined at the table.”

[14:18]  ⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[14:18]  ⁵ tn Or “will hand me over”; Grk “one of you will betray me, the one who eats with me.”

[9:31]  ⁶ tn The plural Greek term ἀνθρώπων (anqrwpwn) is considered by some to be used here in a generic sense, referring to both men and women (cf. NRSV, “into human hands”; CEV, “to people”). However, because this can be taken as a specific reference to the group responsible for Jesus’ arrest, where it is unlikely women were present (cf. Matt 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:2-12), the word “men” has been retained in the translation. There may also be a slight wordplay with “the Son of Man” earlier in the verse.

[9:31]  ⁷ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[9:31]  ⁸ tn Grk “They will kill him, and being killed, after…” The redundancy in the statement has been removed in the translation.

[9:31]  ⁹ sn They will kill him and after three days he will rise. See the note at the end of Mark 8:30 regarding the passion predictions.

[10:33]  ¹⁰ tn Or “chief priests and scribes.” See the note on the phrase “experts in the law” in 1:22.

[10:34]  ¹¹ tn Traditionally, “scourge him” (the term means to beat severely with a whip, L&N 19.9). BDAG 620 s.v. μαστιγόω 1.a states, “The ‘verberatio’ is denoted in the passion predictions and explicitly as action by non-Israelites Mt 20:19; Mk 10:34; Lk 18:33”; the verberatio was the beating given to those condemned to death in the Roman judicial system. Here the term μαστιγόω (mastigow) has been translated “flog…severely” to distinguish it from the term φραγελλόω (fragellow) used in Matt 27:26; Mark 15:15.

[10:34]  ¹² tn Here καί (kai) has been translated as “yet” to indicate the contrast present in this context.

[10:34]  ¹³ tc Most mss, especially the later ones (A^[*^] W Θ Ë^1,13 Ï sy), have “on the third day” (τῇ τρίτῃ ἡμέρᾳ, th trith Jhmera) instead of “after three days.” But not only does Mark nowhere else speak of the resurrection as occurring on the third day, the idiom he uses is a harder reading (cf. Mark 8:31; 9:31, though in the latter text the later witnesses also have τῇ τρίτῃ ἡμέρᾳ). Further, τῇ τρίτῃ ἡμέρᾳ conforms to the usage that is almost universally used in Matthew and Luke, and is found in the parallels to this text (Matt 20:19; Luke 18:33). Thus, scribes would be doubly motivated to change the wording. The most reliable witnesses, along with several other mss (א B C D L Δ Ψ 579 892 2427 it co), have resisted this temptation.

[26:2]  ¹⁴ tn Or “will be delivered up.”

[26:2]  ¹⁵ sn See the note on crucified in 20:19.

[13:2]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Or “that he should hand over.”

[13:2]  ¹⁹ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[7:52]  ²⁰ tn Or “forefathers”; Grk “fathers.”

[7:52]  ²¹ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ²² tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ²³ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ²⁴ sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).