Matthew 26 49

Matthew 26:49 kjv

And forthwith he came to Jesus, and said, Hail, master; and kissed him.

Matthew 26:49 nkjv

Immediately he went up to Jesus and said, "Greetings, Rabbi!" and kissed Him.

Matthew 26:49 niv

Going at once to Jesus, Judas said, "Greetings, Rabbi!" and kissed him.

Matthew 26:49 esv

And he came up to Jesus at once and said, "Greetings, Rabbi!" And he kissed him.

Matthew 26:49 nlt

So Judas came straight to Jesus. "Greetings, Rabbi!" he exclaimed and gave him the kiss.

Matthew 26 verses

Matthew 26 49 Meaning

Matthew 26:49 describes the pivotal moment of Jesus's betrayal by Judas Iscariot in the Garden of Gethsemane. Judas approaches Jesus, greets Him with the seemingly respectful title "Rabbi," and seals the betrayal with a kiss. This act, traditionally a sign of affection and reverence, is perversely used by Judas as the pre-arranged signal for Jesus's arrest, starkly illustrating profound treachery and hypocrisy.

Matthew 26 49 Context

Matthew 26 details the unfolding events leading to Jesus's crucifixion. Earlier in the chapter, the Sanhedrin conspires to seize Jesus by treachery (Mt 26:3-5). Judas then agrees to betray Jesus for thirty pieces of silver (Mt 26:14-16). During the Last Supper, Jesus institutes the new covenant through His body and blood (Mt 26:26-29) and predicts His betrayal and Peter's denial (Mt 26:21-25, 31-34). The immediate context of Matthew 26:49 is Jesus's intense prayer in Gethsemane, where He agonizes over the coming suffering, while His disciples struggle to stay awake (Mt 26:36-46). Immediately following this, Judas arrives with a large crowd armed with swords and clubs, sent by the chief priests and elders, setting the stage for the physical arrest. The historical and cultural context underscores the severity of Judas's act: a kiss was a common, often sacred, greeting among men and disciples for their teacher. To use this intimate gesture as a sign of betrayal was an act of profound spiritual and personal desecration, violating ancient customs of hospitality and loyalty.

Matthew 26 49 Word analysis

• And immediately (Καὶ εὐθέως, kai eutheōs):
  • Kai is "and," connecting to the preceding narrative of Jesus's prayer.
  • Eutheōs signifies haste, urgency, or promptly. This adverb frequently appears in Mark and Matthew, highlighting the swift unfolding of God's redemptive plan and the immediate action of the events. It emphasizes the direct and unhesitating nature of Judas's approach, indicating a premeditated and decisive action, not a wavering one.
• he came (προσελθὼν, proselthōn):
  • A participle of proserchomai, meaning "to come near, to approach." It emphasizes Judas's intentional and personal approach to Jesus, making the betrayal direct and intimate rather than distant.
• to Jesus (τῷ Ἰησοῦ, tō Iēsou):
  • The dative case of Jesus, indicating the direct object of Judas's approach. It stresses the specificity of the betrayal – Jesus Himself, not a substitute.
• and said, "Greetings, Rabbi!" (καὶ εἶπεν, Χαῖρε, Ῥαββί):
  • And said (kai eipen): Standard connector for direct speech.
  • Greetings (Χαῖρε, Chaire): A common Greek salutation meaning "rejoice" or "hail." It was a polite and customary greeting, but in this context, it's laced with deep irony and hypocrisy. It expresses outward pleasantness concealing malicious intent.
  • Rabbi (Ῥαββί, Rabbi): A transliterated Hebrew/Aramaic term meaning "my great one," or "my teacher/master." It was a title of high respect given to spiritual leaders and authoritative teachers. Judas uses a title of honor and reverence for the one he is about to betray, magnifying the wickedness and deceptive nature of his act.
• And he kissed him. (καὶ κατεφίλησεν αὐτόν, kai katephilēsen auton):
  • And he kissed him (kai katephilēsen auton): This is a crucial verb. The Greek verb used is kataphileō (from kata, "down," "intensifying," and phileō, "to love, to kiss"). It signifies a strong, fervent, or repeated kiss—an intense kiss, perhaps indicating deep affection or profound reverence. In this context, it starkly contrasts with its actual purpose: an intimate gesture transformed into a sign of betrayal. This intensive form suggests not a casual peck, but a prolonged or emphatic kiss, designed to unmistakably identify Jesus in the darkness to the arresting party. This makes the perfidy even more heinous, as a mark of deepest affection becomes a sign of the greatest treachery.

Words-group by words-group analysis:

• And immediately he came to Jesus: This phrase highlights Judas's direct and swift action, devoid of hesitation, to execute his betrayal against the person of Jesus. It speaks to the pre-meditation and determined resolve of the betrayer.
• and said, "Greetings, Rabbi!": This specific combination of a polite Greek greeting (Chaire) and a deferential Jewish title (Rabbi) underscores Judas's utter hypocrisy. He maintains a facade of respectful discipleship even as he commits the most profound act of disloyalty. This outward show of veneration sharpens the horror of the inner deceit.
• And he kissed him.: The use of kataphileō here elevates the act from a simple identification signal to a grotesque distortion of love and respect. A gesture that implies the deepest loyalty and affection is meticulously employed as the means of betrayal. It reveals the chilling coldness and calculated evil behind Judas's actions.

Matthew 26 49 Bonus section

• The stark contrast between Judas's treacherous kiss and the loving anointing by Mary (Mt 26:6-13) or the genuine devotion of other followers highlights the two paths people can take in their relationship with Christ: one of genuine worship, the other of self-serving deception.
• The incident highlights that evil often masquerades as good. Judas did not wear the garments of an enemy; he came as a "friend" or a "disciple," demonstrating that the greatest threats can come from within or from those who appear close.
• This verse illustrates the depths of human sin, particularly the sin of betrayal, which violates sacred trusts and personal bonds. Yet, it also underscores God's sovereignty, as this wicked act ultimately served God's greater redemptive plan for humanity, proving that even human evil cannot thwart divine purposes.
• The kiss can be seen as the antithesis of a covenantal embrace, like the kiss given to a bride or a sign of agreement. It became the most despicable act possible given its sacred reversal.

Matthew 26 49 Commentary

Matthew 26:49 succinctly encapsulates Judas's chilling treachery. It is a moment pregnant with dark irony: a common, respectful greeting, followed by a tender kiss, both serve as the pre-arranged signal for arrest and condemnation. Judas's choice to call Jesus "Rabbi" outwardly maintained his identity as a disciple, while inwardly, his heart had become entirely estranged, motivated by greed and perhaps disillusionment. The kiss itself, usually a gesture of peace, affection, or submission, is grotesquely perverted into a mark of death. This intense kiss, described by kataphileō, deepens the profound betrayal; it was not a casual or forced gesture, but an effusive act, thereby confirming his deliberate participation and enhancing the cruelty. This scene serves as a powerful biblical illustration of hypocrisy—the ultimate disconnect between one's words and one's heart, between outward piety and inward corruption. Judas used a covenant of peace to initiate the act of war, revealing the extent to which evil can twist sacred signs for profane purposes, fulfilling prophecy and demonstrating humanity's capacity for betrayal against even divine goodness.