Matthew 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.

Matthew 26:47

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.

Matthew 27:3-5

Judas’ Suicide

27:3 Now when ⁵  Judas, who had betrayed him, saw that Jesus ⁶  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So ⁷  Judas threw the silver coins into the temple and left. Then he went out and hanged himself.

John 6:64

6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) ⁸ 

John 6:71

6:71 (Now he said this about Judas son of Simon Iscariot, ⁹  for Judas, ¹⁰  one of the twelve, was going to betray him.) ¹¹ 

John 12:4-6

12:4 But Judas Iscariot, one of his disciples (the one who was going to betray him) ¹²  said, 12:5 “Why wasn’t this oil sold for three hundred silver coins ¹³  and the money ¹⁴  given to the poor?” 12:6 (Now Judas ¹⁵  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ¹⁶  he used to steal what was put into it.) ¹⁷ 

John 13:2

13:2 The evening meal ¹⁸  was in progress, and the devil had already put into the heart ¹⁹  of Judas Iscariot, Simon’s son, that he should betray ²⁰  Jesus. ²¹ 

John 13:26-30

13:26 Jesus replied, ²²  “It is the one to whom I will give this piece of bread ²³  after I have dipped it in the dish.” ²⁴  Then he dipped the piece of bread in the dish ²⁵  and gave it to Judas Iscariot, Simon’s son. 13:27 And after Judas ²⁶  took the piece of bread, Satan entered into him. ²⁷  Jesus said to him, ²⁸  “What you are about to do, do quickly.” 13:28 (Now none of those present at the table ²⁹  understood ³⁰  why Jesus ³¹  said this to Judas. ³²  13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ³³  or to give something to the poor.) ³⁴  13:30 Judas ³⁵  took the piece of bread and went out immediately. (Now it was night.) ³⁶ 

Acts 1:16-25

1:16 “Brothers, ³⁷  the scripture had to be fulfilled that the Holy Spirit foretold through ³⁸  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.” ³⁹  1:18 (Now this man Judas ⁴⁰  acquired a field with the reward of his unjust deed, ⁴¹  and falling headfirst ⁴²  he burst open in the middle and all his intestines ⁴³  gushed out. 1:19 This ⁴⁴  became known to all who lived in Jerusalem, so that in their own language ⁴⁵  they called that field ⁴⁶  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁴⁷  and let there be no one to live in it,’ ⁴⁸  and ‘Let another take his position of responsibility.’ ⁴⁹  1:21 Thus one of the men ⁵⁰  who have accompanied us during all the time the Lord Jesus associated with ⁵¹  us, 1:22 beginning from his baptism by John until the day he ⁵²  was taken up from us – one of these must become a witness of his resurrection together with us.” 1:23 So they ⁵³  proposed two candidates: ⁵⁴  Joseph called Barsabbas (also called Justus) and Matthias. 1:24 Then they prayed, ⁵⁵  “Lord, you know the hearts of all. Show us which one of these two you have chosen 1:25 to assume the task ⁵⁶  of this service ⁵⁷  and apostleship from which Judas turned aside ⁵⁸  to go to his own place.” ⁵⁹ 

[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).

[27:3]  ⁵ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:5]  ⁷ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.

[6:64]  ⁸ sn This is a parenthetical comment by the author.

[6:71]  ⁹ sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.

[6:71]  ¹⁰ tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ¹¹ sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.

[12:4]  ¹² sn This is a parenthetical note by the author.

[12:5]  ¹³ tn Grk “three hundred denarii.” The denarius was a silver coin worth a standard day’s wage, so the value exceeded what a laborer could earn in a year (taking into account Sabbaths and feast days when no work was done).

[12:5]  ¹⁴ tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

[12:6]  ¹⁵ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ¹⁶ tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ¹⁷ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[13:2]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Or “that he should hand over.”

[13:2]  ²¹ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:26]  ²² tn Grk “Jesus answered.”

[13:26]  ²³ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ²⁴ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ²⁵ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:27]  ²⁶ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

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

[13:27]  ²⁸ tn Grk “Then Jesus said to him.”

[13:28]  ²⁹ tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

[13:28]  ³⁰ tn Or “knew.”

[13:28]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ³² tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[13:29]  ³³ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ³⁴ sn This is a parenthetical note by the author.

[13:30]  ³⁵ tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.

[13:30]  ³⁶ sn Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).

[1:16]  ³⁷ 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]  ³⁸ tn Grk “foretold by the mouth of.”

[1:17]  ³⁹ 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.”

[1:18]  ⁴⁰ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁴¹ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁴² tn Traditionally, “falling headlong.”

[1:18]  ⁴³ tn Or “all his bowels.”

[1:19]  ⁴⁴ tn Grk “And this.” 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.

[1:19]  ⁴⁵ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁴⁶ tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.

[1:20]  ⁴⁷ tn Or “uninhabited” or “empty.”

[1:20]  ⁴⁸ sn A quotation from Ps 69:25.

[1:20]  ⁴⁹ tn Or “Let another take his office.”

[1:21]  ⁵⁰ tn The Greek term here is ἀνήρ (anhr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.

[1:21]  ⁵¹ tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”

[1:22]  ⁵² tn Here the pronoun “he” refers to Jesus.

[1:23]  ⁵³ tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.

[1:23]  ⁵⁴ tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.

[1:24]  ⁵⁵ tn Grk “And praying, they said.” 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.

[1:25]  ⁵⁶ tn Grk “to take the place.”

[1:25]  ⁵⁷ tn Or “of this ministry.”

[1:25]  ⁵⁸ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁵⁹ sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.