Matthew 26 25

Matthew 26:25 kjv

Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.

Matthew 26:25 nkjv

Then Judas, who was betraying Him, answered and said, "Rabbi, is it I?" He said to him, "You have said it."

Matthew 26:25 niv

Then Judas, the one who would betray him, said, "Surely you don't mean me, Rabbi?" Jesus answered, "You have said so."

Matthew 26:25 esv

Judas, who would betray him, answered, "Is it I, Rabbi?" He said to him, "You have said so."

Matthew 26:25 nlt

Judas, the one who would betray him, also asked, "Rabbi, am I the one?" And Jesus told him, "You have said it."

Matthew 26 verses

Matthew 26 25 Meaning

Matthew 26:25 details a chilling moment during the Last Supper when Judas Iscariot, the betrayer, reveals his duplicity to Jesus. After Jesus declares that one of His disciples will betray Him, and the other disciples inquire if it is them, Judas, feigning ignorance, also asks, "Is it I, Rabbi?" Jesus responds cryptically yet directly with "You have said it," thereby confirming Judas as the betrayer to himself, a powerful disclosure of divine omniscience in the face of human deceit. This verse highlights the deep moral corruption of Judas, who participates in the Passover meal while harboring murderous intent, and it underscores Jesus's complete foreknowledge of His suffering and those involved.

Matthew 26 25 Context

Matthew 26:25 takes place during the solemn setting of the Last Supper, a pivotal moment in the Passion narrative. Jesus is sharing the Passover meal with His twelve disciples, moments before instituting the New Covenant through His body and blood. Prior to this verse, Jesus has just declared that "one of you will betray Me," causing dismay among the disciples, who, one by one, earnestly ask, "Is it I, Lord?" (Mt 26:21-22). The tension is palpable, heightened by the knowledge of a coming betrayal. Judas's question follows directly after Jesus's specific disclosure to John (in John's Gospel) that the betrayer is the one to whom He gives the dipped bread, though Matthew emphasizes the more direct verbal confirmation between Jesus and Judas. This immediate context reveals Judas's attempt to mask his guilt amidst the genuine confusion and sorrow of the other disciples, contrasting his hardened heart with their concern. Historically, Jewish tradition held sacred the bond of shared bread, making the betrayal by a table companion a particularly grievous offense, akin to breaking a covenant. The dramatic exchange in this verse further highlights the foreordination of Christ's sacrifice, as all events unfold according to divine plan, even as human agency, in Judas's case, plays its accountable role.

Matthew 26 25 Word analysis

• Then Judas: The name Ἰούδας (Ioudas) directly connects to the lineage of Jacob and Judah, a stark and tragic irony given his eventual role as the ultimate traitor. His identity is established as the specific, named betrayer, removing any ambiguity. This immediate identification within the text emphasizes his deliberate act and individual culpability.
• who betrayed Him: The Greek verb is παρέδωκεν (paredōken), meaning "handed over" or "delivered up." While it can be neutral, in this context, coupled with "Judas," it carries the heavy connotation of treachery and betrayal. It is a recurring term in the Passion narrative, underscoring the legal handing over of Jesus as well as the disloyal act.
• answered and said, This phrase depicts Judas's deceptive performance, joining the genuine questions of the other disciples. His action here is not a spontaneous or honest query but a calculated part of his masquerade.
• "Is it I, Rabbi?" The Greek is Μήτι ἐγώ εἰμι (Mēti egō eimi). The use of Μήτι (mēti) suggests a question expecting a "no" answer. Judas is not genuinely seeking information; rather, he is attempting to deflect suspicion and maintain his cover, knowing full well the answer. The title "Rabbi" (ῥαββί, rhabbi), meaning "my great one" or "my teacher," is notable. While disciples commonly used this title, Judas's persistent use of "Rabbi" instead of "Lord" (Κύριε, Kyrios) as the other disciples did (Mt 26:22) throughout the Gospels often distinguishes his relationship with Jesus. It implies he views Jesus primarily as a revered teacher rather than the divine Lord or Messiah, possibly reflecting his ambition for a worldly kingdom and his instrumental view of Jesus.
• He said to him, Jesus's response is singular and directed specifically to Judas, isolating him in this private moment of truth amidst the general conversation.
• "You have said it." The Greek is Σὺ εἶπας (Sy eipas). This is a distinctively Semitic idiom, commonly used in rabbinic literature. It serves as an emphatic affirmation without explicitly using "Yes," particularly in situations involving weighty, sensitive, or challenging truths. Jesus used this exact phrase later when Caiaphas asked Him if He was the Christ, the Son of God (Mt 26:64), underscoring its significant nature. Here, applied to Judas's betrayal, it confirms the unspoken truth and puts the burden of acknowledgment back on Judas. It’s an implicit 'yes' that confirms Judas’s question.

Words-group by words-group analysis:

• "Then Judas, who betrayed Him": This initial grouping immediately sets the context of the betrayal and identifies the agent. It highlights the stark reality that the one "who betrayed Him" is now participating in this solemn, final meal, creating a strong dramatic irony. It emphasizes the active, deliberate choice of Judas.
• "answered and said, 'Is it I, Rabbi?'": This phrase illuminates Judas's calculated deception. His question is not out of ignorance or genuine curiosity but a cynical ploy. His choice of "Rabbi" (teacher) instead of "Lord" (Master/God) reveals his continued misapprehension of Jesus's true identity, perceiving Jesus primarily as a figure of authority he intends to manipulate, rather than the divine Son of God worthy of full allegiance. This highlights the deep spiritual blindness and hardening of his heart.
• "He said to him, 'You have said it.'": This succinct and profound exchange is critical. Jesus's "You have said it" (Σὺ εἶπας) serves as a potent confirmation. It’s not merely an affirmative "yes" but an idiom that pushes the weight of the statement back onto the questioner. In this context, it confirms Judas’s own knowledge of his guilt, revealing Jesus’s omniscience directly to the betrayer without publicly exposing him to the other disciples, thus maintaining His divine control over the unfolding events. This interaction is intimate and chilling, marking the personal confrontation between perfect knowledge and hardened deceit.

Matthew 26 25 Bonus section

The contrast between Judas's query ("Is it I, Rabbi?") and the other disciples' questions ("Is it I, Lord?" - Matthew 26:22) is deeply significant. While all the other disciples address Jesus as "Lord," implying their recognition of His divine authority and their submission to Him, Judas consistently uses "Rabbi" or "teacher." This linguistic detail points to Judas's persistent failure or refusal to acknowledge Jesus's true messianic and divine identity, treating Him more as a figure of earthly power or a respected mentor whose influence he could perhaps harness for his own political or material ends. His perspective never evolved into full spiritual submission. The brevity of Jesus's reply to Judas (compared to His more extensive discourse with other disciples) underscores the finality and the solemnity of the revelation, offering no further debate or plea for repentance in that moment, as Judas's heart was already fully given to the plan of betrayal. The very silence of the other disciples regarding this specific exchange suggests that Jesus's "You have said it" was likely uttered in a low voice, meant specifically for Judas's ears, emphasizing the deeply personal and isolated nature of the divine confrontation with the betrayer's hardened heart.

Matthew 26 25 Commentary

Matthew 26:25 unveils the shocking intersection of divine omniscience, human treachery, and an unfolding divine plan. Judas, fully aware of his pre-arranged betrayal, attempts to maintain his facade of innocence amidst the genuine distress of the other disciples. His question, "Is it I, Rabbi?", posed with deceptive innocence, is met by Jesus's direct and unwavering "You have said it." This idiom functions as a definitive "Yes," uniquely powerful in its implication that the truth has been uttered by the very individual who poses the question. It showcases Jesus's absolute foreknowledge of His suffering and those who would orchestrate it, demonstrating His sovereignty even over the darkest human actions. Judas's choice of "Rabbi" subtly underscores his utilitarian view of Jesus as a teacher or master to be exploited for personal gain, rather than the divine Son to be revered. This scene highlights the tragic hardening of Judas's heart, willingly choosing betrayal despite direct, personal confrontation by the Truth Incarnate, leading him down a path of ultimate destruction.