Judas, who betrayed him, answered, “It isn’t me, is it, Rabbi?” He said to him, “You said it.”
Parallel Translations
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Judas, who betrayed him, answered, “It isn’t me, is it, Rabbi?” He said to him, “You said it.”
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Then Iudas wich betrayed him answered and sayde: is it I master? He sayde vnto him: thou hast sayde.
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Then Iudas which betraied him, answered and sayde, Is it I, Master? He sayde vnto him, Thou hast sayd it.
Cross-references (8)
Passages linked to Matthew 26:25 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Matthew 26:64 Jesus said to him, “You have said it. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky.”
- Matthew 27:11 Now Jesus stood before the governor: and the governor asked him, saying, “Are you the King of the Jews?” Jesus said to him, “So you say.”
- Luke 22:70 They all said, “Are you then the Son of God?” He said to them, “You say it, because I am.”
- John 18:37 Pilate therefore said to him, “Are you a king then?” Jesus answered, “You say that I am a king. For this reason I have been born, and for this reason I have come into the world, that I should testify to the truth. Everyone who is of the truth listens to my voice.”
- 2 Kings 5:25 But he went in, and stood before his master. Elisha said to him, “Where did you come from, Gehazi?” He said, “Your servant went nowhere.”
- Proverbs 30:20 “So is the way of an adulterous woman: She eats and wipes her mouth, and says, ‘I have done nothing wrong.’
- Matthew 23:7 the salutations in the marketplaces, and to be called ‘Rabbi, Rabbi’ by men.
- Matthew 26:49 Immediately he came to Jesus, and said, “Hail, Rabbi!” and kissed him.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (13 sources)
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Geneva Bible translators 1599 · Public Domain Whose head was about nothing then but to betray…
Whose head was about nothing then but to betray him.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 25 Then Judas, which betrayed him, answered and said,…
25 Then Judas, which betrayed him, answered and said, Master, is it I? He said unto him, Thou hast said.
Ver. 25. Master, is it I?] Desperate impudency! debauched hypocrisy! Had he the face to ask such a question? He could not but know that Christ knew all; yet hoped he, perhaps, that of his wonted gentleness, he would conceal him still, as he had done for certain days before. But incorrigible and incurable persons are no longer to be borne with. He heareth, therefore, "Thou hast said it," that is, Thou art the man I mean. Thus Christ pulls off his vizor, washeth off his varnish, and maketh him to appear in his own colours, a covetous caitiff (wretch), an impudent dog, a breathing devil, as Chrysostom hath it, a mischievous monkey; which creature hath the gravest countenance of any other, but is incessantly doing mischief. Talis res est avaritia, amentes, stolidos, impudentes, canes pro hominibus, et daemones ex canibus facit. (Chrys.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And as they were eating,.... The paschal lamb, and…
And as they were eating,.... The paschal lamb, and just concluding the whole solemnity, which was done by eating some of the (k) lamb: for
"last of all he (that kept the passover) eats of the flesh of the passover, though it be but the quantity of an olive, and he does not taste anything after it; and at the same time he eats the quantity of an olive of unleavened bread, and does not taste anything after it; so that his meal endeth, and the savour of the flesh of the passover, or of the unleavened bread, is in his mouth; for the eating of them is the precept.
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So that the paschal supper was now concluded, when Christ entered upon the institution of his own supper:
Jesus took bread; which lay by him, either on the table, or in a dish. Though this supper is distinct from the "passover", and different from any ordinary meal, yet there are allusions to both in it, and to the customs of the Jews used in either; as in this first circumstance, of "taking" the bread: for he that asked a blessing upon bread, used to take it into his hands; and it is a rule (l), that "a man does not bless, , "until he takes the bread into his hand", that all may see that he blesses over it.
Thus Christ took the bread and held it up, that his disciples might observe it:
and blessed it; or asked a blessing over it, and upon it, or rather blessed and gave thanks to his Father or it, and for what was signified by it; and prayed that his disciples, whilst eating it, might be led to him, the bread of life, and feed upon him in a spiritual sense; whose body was going to be broken for them, as the bread was to be, in order to obtain eternal redemption for them: so it was common with the Jews, to ask a blessing on their bread: the form in which they did it was this (m):
"Blessed art thou, O Lord, our God, the king of the world, that produceth bread out of the earth.
What form our Lord used, is not certain; no doubt it was one of his composing, and every way suitable to the design of this ordinance. It was customary also when there were many at table, that lay down there, however, as Christ and his disciples now did, for one to ask a blessing for them all; for so runs the rule (n),
"if they sit to eat, everyone blesses for himself, but if they lie along, , "one blesses for them all".
Moreover, they always blessed, before they brake:
"Says Rabba (o), he blesses, and after that he breaks:
this rule Christ likewise carefully observes, for it follows,
and brake it. The rules concerning breaking of bread, are these (p),
"The master of the house recites and finishes the blessing, and after that he breaks:--no man that breaks, is allowed to break, till they have brought the salt, and what is to be eaten with the bread, before everyone--and he does not break neither a small piece, lest he should seem to be sparing; nor a large piece, bigger than an egg, lest he should be thought to be famished;--and on the sabbath day he breaks a large piece, and he does not break, but in the place where it is well baked: it is a principal command to break a whole loaf.
Christ broke the bread, as the symbol of his body, which was to be broken by blows, and scourges, thorns, nails, and spear, and to be separated from his soul, and die as a sacrifice for the sins of his people: and having so done, he
gave it to the disciples; which being a distinct act from breaking the bread, shows that the latter does not design the distribution of the bread, but an act preceding it, and a very significant one: and which ought not to be laid aside: according to the Jewish (q) usages,
"He that broke the bread, put a piece before everyone, and the other takes it in his hand; and he that breaks, does not give it into the hand of the eater, unless he is a mourner; and he that breaks, stretches out his hand first and eats, and they that sit, or lie at the table, are not allowed to taste, until he that blesses, has tasted; and he that breaks, is not allowed to taste, until the Amen is finished out of the mouth of the majority of those that sit at table.
And said, take, eat, this is my body; in Luke it is added, "which is given for you", Luk 22:19; that is, unto death, as a sacrifice for sin; and by the Apostle Paul, Co1 11:24, "which is broken for you"; as that bread then was, and so expressive of his wounds, bruises, sufferings, and death, for them. Now when he says, "this is my body", he cannot mean, that that bread was his real body; or that it was changed and converted into the very substance of his body; but that it was an emblem and representation of his body, which was just ready to be offered up, once for all: in like manner, as the Jews in the eating of their passover used to say (r) of the unleavened bread,
, this is "the bread of affliction", which our fathers ate in the land of Egypt.
Not that they thought that was the selfsame bread, but that it resembled it, and was a representation of the affliction and distress their fathers were in at that time: to which some think our Lord here alludes: though rather, the reference is to the passover lamb, which is frequently, in Jewish writings, called "the body" of the lamb: thus mention being made of the bringing of the herbs, the unleavened bread, and the sauce "Charoseth", with other things to the master of the house, it is added (s):
"and in the sanctuary (whilst that stood) they bring unto him, , "the body of the lamb".
Again, elsewhere (t) it is said,
"they bring a table furnished, and on it the bitter herbs and other greens, and the unleavened bread, and the sauce,
"and the body of the paschal lamb".
And a little further (u),
"he recites the blessing, blessed art thou O Lord, &c. for the eating of the passover, and he eats, , "of the body of the passover".
And now it is, as if Christ had said, you have had "the body" of the lamb set before you, and have eaten of it, in commemoration of the deliverance out of Egypt, and as a type of me the true passover, quickly to be sacrificed; and this rite of eating the body of the paschal lamb is now to cease; and I do here by this bread, in an emblematical way, set before you "my body", which is to be given to obtain spiritual deliverance, and eternal redemption for you; in remembrance of which, you, and all my followers in successive generations, are to take and eat of it, till I come. The words, "take, eat", show that Christ did not put the bread into the mouths of the disciples, but they took it in their hands, and ate it; expressive of taking and receiving Christ by the hand of faith, and feeding on him in a spiritual manner,
(k) Maimon. Hilch. Charnetz Umetzah, c. 8. sect. 9. Vid. Bartenora in Misn. Pesach. c. 10. sect. 8. (l) Levush hattecheleth Num. 167. sect. 3. & Shlchan Aruch in Buxtorf. Exercit. de Coena Dominic. Thes. 45. (m) Haggadah Shel. Pesach. fol. 249. 2. Ed. Basil. Misn. Beracot, c. 6. sect. 1. (n) Ib. sect. 6. T. Bab. Beracot, fol. 42. 2. & 43. 1. (o) T. Bab. Berncot, fol. 39. 2. (p) Maimon. Hilch. Beracot, c. 7. sect. 2, 3, 4. T. Bab. Berncot, fol. 47. 1. (q) Ib. sect. 5. (r) Haggadah Shel Pesach, p. 4. Ed. Rittangel. fol. 242. 2. Ed. Basil. (s) Misn. Pesach, c. 10. sect 3. (t) Maimon. Chametz Umetzah, c. 8. sect. 1. (u) Ib. sect. 7.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Thou hast said - That is, it is as…
Thou hast said - That is, it is as thou hast said.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 25. Judas - said, Master, is it I?]…
Verse 25. Judas - said, Master, is it I?] What excessive impudence! He knew, in his conscience, that he had already betrayed his Master, and was waiting now for the servants of the chief priests, that he might deliver him into their hands; and yet he says, (hoping that he had transacted his business so privately that it had not yet transpired,) Master, is it I? It is worthy of remark, that each of the other disciples said κυριε, LORD, is it I? But Judas dares not, or will not, use this august title, but simply says ραββι, TEACHER, is it I?
Thou hast said.] συ ειπας, or אתון אמריתון atun amaritun, "Ye have said," was a common form of expression for YES. IT IS so. "When the Zipporenses inquired whether Rabbi Judas was dead? the son of Kaphra answered, Ye have said," i.e. He is dead. See Schoettgen. Hor. Hebr. p. 225.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain Thou hast said - That is, thou hast said…
Thou hast said - That is, thou hast said the truth. It is so. Thou art the man. Compare Mat 26:64 with Mar 14:62.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Is it I, Rabbi? After the other disciples had…
Is it I, Rabbi? After the other disciples had put their questions, and after our Saviour had finished speaking, Judas at length ventures to inquire if himself. With his usual hypocrisy, he wishes to cloke his wicked designs by asking a similar question with the rest. (Origen) --- It is remarkable that Judas did not ask, is it I, Lord? but, is it I, Rabbi? to which our Saviour replied, thou hast said it: which answer might have been spoken in so low a tone of voice, as not perfectly to be heard by all the company. (Rabanus) --- Hence it was that Peter beckoned to St. John, to learn more positively the person. Here St. John Chrysostom justly remarks the patience and reserve of our Lord, who by his great meekness and self-possession, under the extremes of ingratitude, injustice, and blasphemy, shews how we ought to bear with the malice of others, and forget all personal injuries.
The Institution of the Holy Sacrament.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 25. Master, is it I? — After Jesus gave…
25. Master, is it I? — After Jesus gave Judas the sop, which was the sign of guilt, then Judas, as out of due season, and quite mechanically, repeats the question. Thou hast said — This is an affirmative answer, and identifies the traitor to himself. The gradual exposure is brought to the final point.
He is the man. And John tells us that the traitor forthwith arose and went out into the congenial darkness of surrounding night.
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Ingenious men have in modern times exerted their skill in framing apologies for Judas, and discovering innocent motives in his case. He might, forsooth, have expected that our Lord would deliver himself by miracle. He might have purposed to compel our Lord to declare himself openly as king of the Jews, and set up his government. Very plainly this is not the view of the Saviour or the evangelists. Reserved as the sacred writers are in declaring the character of the various men whose acts they describe, they speak very plainly of Judas. Whatever his previous character was, in process of time he was “a devil,” “a thief, and carried the bag.” A hypocrite in feigning care for the poor, he hastened, under the immediate impulse of resentment for a trifling offence, to join the Saviour’s enemies. But impetuous passion so blended with cold calculation that he gratified revenge and avarice together. He seems not to have calculated upon our Lord’s miraculous interference, or his asserting his royalty. He simply meant to obtain a price by surrendering his life to his enemies. Hence our Lord’s terrible woe upon him, and the terms of detestation with which the apostles uniformly load him. His repentance was wrung by divine compulsion from him, in order to place on record the testimony of Christ’s vilest enemy to the innocence of his character. It was not a repentance like that of Peter, restoring him to holiness and apostleship; but the repentance of the devils, by which, in the agony of remorse, they throw out their involuntary testimony for God and goodness. And the fact of this final attestation of the innocence of Jesus justifies the remark, that the truth of Christianity is not more sustained by the life of Paul than by the death of Judas.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 25. Thou hast said] This is a formula of…
25. Thou hast said] This is a formula of assent both in Hebrew and Greek, and is still used in Palestine in that sense. These words seem also to have been spoken in a low voice inaudible to the rest.
The special mention of Judas is omitted by St Mark and St Luke.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (25) Then Judas, which betrayed him . . .—The…
(25) Then Judas, which betrayed him . . .—The words appear to have been spoken in the spirit of reckless defiance, which St. John indicates by saying that “after the sop Satan entered into him” (Joh_13:27). Did his Master (he calls Him by the wonted title of honour, Rabbi) indeed know his guilt? It would appear from St. John’s narrative (Joh_13:29) that the dread answer, “Thou hast said;” was not heard by all. All that they did hear was the command, “What thou doest, do quickly;” and some at least, probably the rest who were not in the secret of the signal, thought that that command referred to some matter connected with his customary work as the bursar of the company. He was to buy what was needed for the feast (i.e., probably, the customary solemn meal, or Chagigah, of the day that followed on the Paschal Supper), or to give alms to the poor. He, however, understood the meaning of the words, and straightway went out (Joh_13:27-30). It follows, from this view of the sequence of events, that though he had eaten bread with his Master, he did not partake of the bread and the cup that were to be the signs of the New Covenant. At this stage St. John inserts the words as to the new commandment, “that ye should love another,” which was embodied in that act of fellowship.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Answered and said, Master, is it I? Mhti egw…
Answered and said, Master, is it I? Mhti egw eimi ; It is not I, is it? as ver. 22. Judas probably had not been one of those who put this question before, and now, availing himself of his proximity to Jesus (see on ver. 23), he has the inconceivable effrontery to make this inquiry privately, as if to assure himself whether Christ was conscious of his treachery or not. It is remarked that he does not call Jesus "Lord," as the other apostles, but "Rabbi," a coldly ceremonious title (so in the garden, ver. 49) The gentle Jeans reproaches him not, but answers him in low tones unheard by the rest. (Joh_13:28, Joh_13:29) Thou hast said. A common formula, equivalent to "yes." So ver. 64.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 25. Thou hast said. In other words, “Thou art…
25. Thou hast said. In other words, “Thou art the traitor.” John says that Jesus then said to Judas, “What thou doest, do quickly” and that he “immediately went out, and it was night.” Judas, therefore, left before the Lord's Supper was instituted.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 26:25 Judas referred to Jesus as Rabbi, while the…
26:25 Judas referred to Jesus as Rabbi, while the other disciples call him “Lord” (26:22). • “You have said it”: This enigmatic statement affirmed that Judas was the betrayer.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.