Mark 14:10 kjv
And Judas Iscariot, one of the twelve, went unto the chief priests, to betray him unto them.
Mark 14:10 nkjv
Then Judas Iscariot, one of the twelve, went to the chief priests to betray Him to them.
Mark 14:10 niv
Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them.
Mark 14:10 esv
Then Judas Iscariot, who was one of the twelve, went to the chief priests in order to betray him to them.
Mark 14:10 nlt
Then Judas Iscariot, one of the twelve disciples, went to the leading priests to arrange to betray Jesus to them.
Mark 14 10 Cross References
| Verse | Text | Reference |
|---|---|---|
| Mt 26:14-16 | Then one of the twelve, called Judas Iscariot, went unto the chief priests... | Judas's specific offer to betray Jesus for money. |
| Lk 22:3-6 | Then Satan entered into Judas called Iscariot, who was of the number of the twelve. | Satan's influence as a catalyst for betrayal. |
| Jn 13:2 | ...and the devil having already put it into the heart of Judas Iscariot, Simon's son, to betray Him. | Devil's influence on Judas's decision. |
| Jn 6:70-71 | Jesus answered them, “Did I not choose you, the twelve? And yet one of you is a devil.” He spoke of Judas the son of Simon Iscariot, for he it was who was to betray him, being one of the twelve. | Jesus's foreknowledge of Judas's betrayal. |
| Mk 3:19 | and Judas Iscariot, who also betrayed Him. | Judas identified from the start as the betrayer. |
| Ps 41:9 | Even my close friend, whom I trusted, he who shared my bread, has lifted his heel against me. | Prophecy of betrayal by a trusted companion. |
| Acts 1:16-20 | "Brothers, the Scripture had to be fulfilled, which the Holy Spirit spoke beforehand by the mouth of David concerning Judas, who became a guide to those who arrested Jesus..." | Fulfillment of prophecy regarding Judas's role and end. |
| Zech 11:12-13 | "And I said to them, “If it seems good to you, give me my wages; but if not, keep them.” And they weighed out as my wages thirty pieces of silver." | Prophecy of the price of betrayal (30 pieces of silver). |
| Jer 32:9 | ...and I weighed out the money for him, seventeen shekels of silver. | Payment for property as parallel to payment for betrayal. |
| Mt 27:3-5 | Then when Judas, who had betrayed Him, saw that Jesus was condemned, he changed his mind... | Judas's regret, return of money, and death. |
| Acts 2:23 | "this Jesus, delivered up according to the definite plan and foreknowledge of God..." | God's sovereignty over Jesus's delivery despite human sin. |
| Acts 4:27-28 | "...truly in this city there were gathered together against your holy servant Jesus, whom you anointed, both Herod and Pontius Pilate, with the Gentiles and the peoples of Israel, to do whatever your hand and your plan had predestined to take place." | Divine orchestration of events leading to the cross. |
| Mt 26:3-5 | Then the chief priests and the elders of the people gathered in the palace of the high priest... | Sanhedrin's plot against Jesus before Judas's approach. |
| Mk 14:1-2 | It was now two days before the Passover and the Feast of Unleavened Bread. And the chief priests and the scribes were seeking how to arrest Him by stealth and kill Him... | Sanhedrin seeking to arrest Jesus covertly. |
| Lk 22:1-2 | Now the Feast of Unleavened Bread, which is called the Passover, was approaching... The chief priests and the scribes were seeking how to put Him to death... | Similar narrative of plotting chief priests. |
| Mk 14:3-9 | But there were some who said to themselves indignantly, "Why was the ointment wasted like this? For this ointment could have been sold for more than three hundred denarii..." | Contrast with the disciples' greed, particularly Judas (Jn 12:4-6). |
| Jn 12:4-6 | But Judas Iscariot, one of his disciples (he who was about to betray him), said, “Why was this ointment not sold for three hundred denarii and given to the poor?” This he said, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to pilfer what was put into it. | Judas's greed and thievery as a motive. |
| Mk 10:45 | For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many. | Jesus's purpose, fulfilled by the betrayal. |
| Jn 18:2-3 | Now Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples. So Judas, having procured a band of soldiers and officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. | Judas leading the arrest party. |
| Lk 22:21-23 | But behold, the hand of him who betrays me is with me on the table... | Judas identified during the Last Supper. |
| 1 Cor 11:23 | For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread... | The betrayal context for the Lord's Supper. |
| Rom 8:32 | He who did not spare his own Son but gave him up for us all, how will he not graciously give us all things? | God "gave up" His Son, using the same Greek verb (paradidōmi) as for betrayal. |
Mark 14 verses
Mark 14 10 Meaning
Mark 14:10 describes the moment Judas Iscariot, one of Jesus's chosen twelve disciples, took the initiative to approach the chief priests with the express purpose of betraying Jesus to them. This verse marks the deliberate, decisive action that sets in motion the events leading directly to Jesus's arrest, trial, and crucifixion. It highlights the profound contrast between the devotion shown by the woman anointing Jesus in the preceding verses and the treachery exhibited by one of His closest companions.
Mark 14 10 Context
Mark 14:10 immediately follows the account of the anointing of Jesus in Bethany (Mk 14:3-9). In that preceding narrative, a woman poured expensive perfume on Jesus's head, an act of sacrificial devotion and an anticipation of His burial. The disciples, notably including Judas (as shown in the parallel Jn 12:4-6), murmured about the "waste," arguing the perfume should have been sold for the poor. Jesus rebuked their criticism and affirmed the woman's prophetic act. In stark contrast to this profound act of love and anticipation of His death, Mark 14:10 abruptly shifts to the betrayal. The narrative juxtaposition highlights the profound spiritual opposition between selfless love and calculating greed. Historically, this occurs during the final days leading up to the Passover feast, a period of heightened tension where the Jewish authorities were actively seeking a way to apprehend Jesus without causing a public disturbance among the people who revered Him.
Mark 14 10 Word analysis
- And (Greek: kai): This conjunction links the narrative closely to the preceding passage. It shows immediate action and a direct contrast following the anointing at Bethany. It indicates a progression in the unfolding drama of Passion Week.
- Judas (Greek: Ioudas): A common name at the time, but here unequivocally linked to infamy. The name "Judas" often signifies one belonging to the tribe of Judah, linking him to the lineage of promise, which makes his betrayal even more tragic and ironic.
- Iscariot (Greek: Iskariotes): The exact meaning is debated. Most widely accepted interpretations point to "man from Kerioth" (a town in Judea, meaning Judas was the only Judean among the otherwise Galilean disciples), or potentially from sicarius (meaning daggerman or assassin), linking him to a zealot-like faction. It functions as a clear identifier, distinguishing him from other disciples named Judas (e.g., Judas son of James, Lk 6:16). It signifies his unique and singular role as the betrayer.
- one of the twelve (Greek: heis tōn dōdeka): This phrase emphasizes the depth and heinousness of the betrayal. He was not a distant opponent, but one from Jesus's intimate inner circle, privileged with teachings, miracles, and close fellowship. This position underscores the fulfillment of prophecies concerning betrayal by a trusted companion (Ps 41:9). It highlights the profound pain and personal tragedy for Jesus.
- went away (Greek: apelthen): This verb suggests a deliberate and purposeful action, a conscious decision to separate himself from the other disciples and Jesus's immediate company to initiate his scheme. It's not accidental but an intentional departure.
- to the chief priests (Greek: pros tous archiereis): These were the most powerful religious and political leaders among the Jews, the highest authority within the Sanhedrin, holding immense influence. They were the primary instigators against Jesus, seeking His death. Judas intentionally sought out the specific authority figures who held power over Jesus's fate.
- in order that he might betray (Greek: hina auton paradō): The hina clause expresses the clear purpose or intent of Judas's action. His goal was to "hand over" Jesus. The Greek verb paradidōmi (betray) literally means "to hand over," "deliver up," or "to surrender." It's used neutrally for legitimate handing over (e.g., Acts 15:26 for Barnabas and Paul "delivering up" their lives) but becomes synonymous with "betrayal" in the context of Jesus's passion. Here, it conveys an act of treachery—handing over someone whom one is obligated to protect, to their enemies. It reveals a deep internal moral failure.
- him (Greek: auton): Refers directly to Jesus, the object of betrayal.
- to them (Greek: autois): Refers to the chief priests, specifying the recipients of the betrayal.
Words-Group Analysis:
- "And Judas Iscariot, one of the twelve": This opening phrase immediately establishes the identity and context of the betrayer. His intimate connection to Jesus, being "one of the twelve," is emphasized to shock and highlight the magnitude of the betrayal. It immediately brings to mind Jesus's previous statements about His chosen circle having a betrayer (Jn 6:70-71).
- "went away to the chief priests": This phrase shows the active, initiating role Judas played. He sought out the authorities who wanted Jesus dead, not the other way around. It signifies a calculated move, not a coerced one, reinforcing his culpability.
- "in order that he might betray him to them": This clear statement of purpose removes any ambiguity about Judas's intentions. His objective was betrayal. It stands as the dark counterpoint to God's ultimate plan of "delivering up" His Son (Rom 8:32) for redemption, revealing that even through evil acts, divine will prevails. This phrase also signals the decisive turning point from general opposition to an active plot leading to Jesus's arrest.
Mark 14 10 Bonus section
The immediate switch from the woman's selfless anointing of Jesus for burial to Judas's calculated betrayal serves as a striking narrative device, illustrating profound spiritual warfare and the dichotomy between light and darkness within humanity, even within the closest circle of Jesus. While Mark doesn't explicitly state Judas's motive in this verse, other Gospel accounts (Mt 26:15 regarding money, Jn 12:6 regarding his thievery, Lk 22:3-6 regarding Satan's entry) clarify his venal and spiritual motivations. Some scholars also explore the possibility of Judas being disillusioned with Jesus's non-political, non-military messiahship, leading him to force Jesus's hand. Regardless of the precise motivation, the action itself is one of premeditated malice, driven by a turning away from the light. This verse marks the beginning of the "hour" (Mk 14:35, 41) that Jesus prayed about in Gethsemane, signaling the initiation of His divinely appointed path to suffering.
Mark 14 10 Commentary
Mark 14:10 serves as a pivotal and somber transition in the Passion narrative, immediately following a display of selfless devotion and preceding the climactic events of Jesus's arrest and crucifixion. The verse reveals Judas Iscariot's chillingly deliberate intent to betray Jesus. The emphasis on him being "one of the twelve" profoundly deepens the sense of tragedy, highlighting that the ultimate treachery came from within Jesus's closest circle, a stark contrast to the previous scene where Jesus was honored. This act was not accidental or forced; Judas "went away" with a clear "purpose" (hina clause) to "betray" (paradidōmi) Jesus. This verb 'paradidōmi' holds a double meaning throughout the New Testament in this context: a human act of betrayal stemming from malice (as here), and God's sovereign act of delivering Jesus up for the sins of the world (e.g., Rom 8:32). While Judas's motivation here is implied by his character (greed, as revealed in Jn 12:4-6) and possibly spiritual deception (Lk 22:3), his action nonetheless fits into God's larger, predetermined plan for salvation. The verse thus encapsulates the collision of human depravity and divine purpose, marking the dark start of Jesus's final journey to the cross.