Matius 26:14

The Plan to Betray Jesus

26:14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests

Matius 26:47

Betrayal and Arrest

26:47 While he was still speaking, Judas, ¹  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.

Matius 27:3

Judas’ Suicide

27:3 Now when ²  Judas, who had betrayed him, saw that Jesus ³  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders,

Markus 3:19

3:19 and Judas Iscariot, ⁴  who betrayed him. ⁵ 

Markus 14:10

The Plan to Betray Jesus

14:10 Then ⁶  Judas Iscariot, one of the twelve, went to the chief priests to betray Jesus into their hands. ⁷ 

Markus 14:43

Betrayal and Arrest

14:43 Right away, while Jesus ⁸  was still speaking, Judas, one of the twelve, arrived. ⁹  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ¹⁰  and elders.

Lukas 6:16

6:16 Judas the son of James, and Judas Iscariot, ¹¹  who became a traitor.

Lukas 22:3

22:3 Then ¹²  Satan ¹³  entered Judas, the one called Iscariot, who was one of the twelve. ¹⁴ 

Lukas 22:47

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ¹⁵  and the man named Judas, one of the twelve, was leading them. He walked up ¹⁶  to Jesus to kiss him. ¹⁷ 

Yohanes 6:71

6:71 (Now he said this about Judas son of Simon Iscariot, ¹⁸  for Judas, ¹⁹  one of the twelve, was going to betray him.) ²⁰ 

Yohanes 13:2

13:2 The evening meal ²¹  was in progress, and the devil had already put into the heart ²²  of Judas Iscariot, Simon’s son, that he should betray ²³  Jesus. ²⁴ 

Yohanes 13:26-30

13:26 Jesus replied, ²⁵  “It is the one to whom I will give this piece of bread ²⁶  after I have dipped it in the dish.” ²⁷  Then he dipped the piece of bread in the dish ²⁸  and gave it to Judas Iscariot, Simon’s son. 13:27 And after Judas ²⁹  took the piece of bread, Satan entered into him. ³⁰  Jesus said to him, ³¹  “What you are about to do, do quickly.” 13:28 (Now none of those present at the table ³²  understood ³³  why Jesus ³⁴  said this to Judas. ³⁵  13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ³⁶  or to give something to the poor.) ³⁷  13:30 Judas ³⁸  took the piece of bread and went out immediately. (Now it was night.) ³⁹ 

Yohanes 18:2-5

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ⁴⁰  with his disciples.) ⁴¹  18:3 So Judas obtained a squad of soldiers ⁴²  and some officers of the chief priests and Pharisees. ⁴³  They came to the orchard ⁴⁴  with lanterns ⁴⁵  and torches and weapons.

18:4 Then Jesus, because he knew everything that was going to happen to him, ⁴⁶  came and asked them, “Who are you looking for?” ⁴⁷  18:5 They replied, ⁴⁸  “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) ⁴⁹ 

Kisah Para Rasul 1:16-20

1:16 “Brothers, ⁵⁰  the scripture had to be fulfilled that the Holy Spirit foretold through ⁵¹  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.” ⁵²  1:18 (Now this man Judas ⁵³  acquired a field with the reward of his unjust deed, ⁵⁴  and falling headfirst ⁵⁵  he burst open in the middle and all his intestines ⁵⁶  gushed out. 1:19 This ⁵⁷  became known to all who lived in Jerusalem, so that in their own language ⁵⁸  they called that field ⁵⁹  Hakeldama, that is, “Field of Blood.”) 1:20 “For it is written in the book of Psalms, ‘Let his house become deserted, ⁶⁰  and let there be no one to live in it,’ ⁶¹  and ‘Let another take his position of responsibility.’ ⁶² 

Kisah Para Rasul 1:25

1:25 to assume the task ⁶³  of this service ⁶⁴  and apostleship from which Judas turned aside ⁶⁵  to go to his own place.” ⁶⁶ 

[26:47]  ¹ 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]  ² 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]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[3:19]  ⁴ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several 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). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[3:19]  ⁵ tn Grk “who even betrayed him.”

[14:10]  ⁶ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:10]  ⁷ tn Grk “betray him to them”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ⁹ 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]  ¹⁰ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.

[6:16]  ¹¹ sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several 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). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.

[22:3]  ¹² tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:3]  ¹³ 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]  ¹⁴ tn Grk “Iscariot, being of the number of the twelve.”

[22:47]  ¹⁵ 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]  ¹⁶ tn Grk “drew near.”

[22:47]  ¹⁷ 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.

[6:71]  ¹⁸ 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]  ¹⁹ tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ²⁰ 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.

[13:2]  ²¹ 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]  ²² 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]  ²³ tn Or “that he should hand over.”

[13:2]  ²⁴ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:26]  ²⁵ tn Grk “Jesus answered.”

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

[13:26]  ²⁷ 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]  ²⁸ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:27]  ²⁹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ³⁰ 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]  ³¹ tn Grk “Then Jesus said to him.”

[13:28]  ³² 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]  ³³ tn Or “knew.”

[13:28]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ³⁵ tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[13:29]  ³⁶ 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]  ³⁷ sn This is a parenthetical note by the author.

[13:30]  ³⁸ tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.

[13:30]  ³⁹ 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).

[18:2]  ⁴⁰ tn Or “often.”

[18:2]  ⁴¹ sn This is a parenthetical note by the author.

[18:3]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

[18:3]  ⁴⁵ 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).

[18:4]  ⁴⁶ tn Grk “knowing all things that were coming upon him.”

[18:4]  ⁴⁷ tn Grk “Whom do you seek?”

[18:5]  ⁴⁸ tn Grk “They answered.”

[18:5]  sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”

[18:5]  ⁴⁹ sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).

[1:16]  ⁵⁰ 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]  ⁵¹ tn Grk “foretold by the mouth of.”

[1:17]  ⁵² 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]  ⁵³ tn The referent of “this man” (Judas) was specified in the translation for clarity.

[1:18]  ⁵⁴ tn Traditionally, “with the reward of his wickedness.”

[1:18]  ⁵⁵ tn Traditionally, “falling headlong.”

[1:18]  ⁵⁶ tn Or “all his bowels.”

[1:19]  ⁵⁷ 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]  ⁵⁸ sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.

[1:19]  ⁵⁹ 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]  ⁶⁰ tn Or “uninhabited” or “empty.”

[1:20]  ⁶¹ sn A quotation from Ps 69:25.

[1:20]  ⁶² tn Or “Let another take his office.”

[1:20]  sn A quotation from Ps 109:8.

[1:25]  ⁶³ tn Grk “to take the place.”

[1:25]  ⁶⁴ tn Or “of this ministry.”

[1:25]  ⁶⁵ tn Or “the task of this service and apostleship which Judas ceased to perform.”

[1:25]  ⁶⁶ 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.