Yohanes 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.) ¹ 

Yohanes 6:71

6:71 (Now he said this about Judas son of Simon Iscariot, ²  for Judas, ³  one of the twelve, was going to betray him.) ⁴ 

Yohanes 12:4-6

12:4 But Judas Iscariot, one of his disciples (the one who was going to betray him) ⁵  said, 12:5 “Why wasn’t this oil sold for three hundred silver coins ⁶  and the money ⁷  given to the poor?” 12:6 (Now Judas ⁸  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ⁹  he used to steal what was put into it.) ¹⁰ 

Yohanes 13:2

13:2 The evening meal ¹¹  was in progress, and the devil had already put into the heart ¹²  of Judas Iscariot, Simon’s son, that he should betray ¹³  Jesus. ¹⁴ 

Yohanes 13:26-30

13:26 Jesus replied, ¹⁵  “It is the one to whom I will give this piece of bread ¹⁶  after I have dipped it in the dish.” ¹⁷  Then he dipped the piece of bread in the dish ¹⁸  and gave it to Judas Iscariot, Simon’s son. 13:27 And after Judas ¹⁹  took the piece of bread, Satan entered into him. ²⁰  Jesus said to him, ²¹  “What you are about to do, do quickly.” 13:28 (Now none of those present at the table ²²  understood ²³  why Jesus ²⁴  said this to Judas. ²⁵  13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ²⁶  or to give something to the poor.) ²⁷  13:30 Judas ²⁸  took the piece of bread and went out immediately. (Now it was night.) ²⁹ 

[6:64]  ¹ sn This is a parenthetical comment by the author.

[6:71]  ² 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]  ³ tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ⁴ 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]  ⁵ sn This is a parenthetical note by the author.

[12:5]  ⁶ 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]  ⁷ 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]  ⁸ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ⁹ tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “that he should hand over.”

[13:2]  ¹⁴ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:26]  ¹⁵ tn Grk “Jesus answered.”

[13:26]  ¹⁶ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ¹⁷ 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]  ¹⁸ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:27]  ¹⁹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ²⁰ 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]  ²¹ tn Grk “Then Jesus said to him.”

[13:28]  ²² 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]  ²³ tn Or “knew.”

[13:28]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ²⁵ tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[13:29]  ²⁶ 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]  ²⁷ sn This is a parenthetical note by the author.

[13:30]  ²⁸ tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.

[13:30]  ²⁹ 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).