The Fallible Study Bible

The Fallible · Synthetic · Study Bible

Mark14:10–11

Judas Agrees to Betray Jesus

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Mark 14:10–11 — Judas Agrees to Betray Jesus. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

10

Then Judas Iscariot, one of the Twelve, went to the chief priests to betray Jesus to them.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai Ioudas Iskariōth ho heis tōn dōdeka apēlthen pros tous archiereis hina paradoi auton autois

Word by word15 · parsed
ΚαὶKaiThenG2532
√ καί — and, also, even, so then, too, etcConjunction
ἸούδαςIoudasJudasG2455
√ Ἰούδας — Judas (iNounNominative Masculine Singular
Ἰούδας: Judas The name stands in the nominative as subject, the actor of the whole sentence. Mark has not needed to introduce him; the reader has carried the epithet since Mark 3:19.
ἸσκαριὼθIskariōthIscariotG2469
√ Ἰσκαριώτης — inhabitant of KeriothNounNominative Masculine Singular
Ἰσκαριώτης: inhabitant of Kerioth The lexicon makes the surname a place, not a crime: a man from Kerioth. Cambridge calls him "the only southern Jew among the Twelve," an outsider among Galileans. The lexeme is rare (11 verses in the NT), and in four of the parallels the Verifier lists (Mark 3:19, Matthew 10:4, John 12:4, John 13:2) it stands in the same breath as G3860 παραδίδωμι, so that by the time Mark writes it here the name has already been welded to the handing over.
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ὁ: the The article before the numeral, marking him out rather than counting him in.
εἷςheisoneG1520
√ εἷς — oneAdjectiveNominative Masculine Singular
εἷς: one The numeral that makes the horror arithmetic: not an enemy, not a crowd, one from inside the appointed number. It is also the only thing Mark says about the man here; he never calls him wicked, covetous or possessed, only near. The article standing in front of the numeral (position 3) turns a count into a designation, which is why the Greek can be read "the one of the twelve" and why Pulpit builds his whole comment on nearness rather than on greed.
τῶνtōnof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Plural
δώδεκαdōdekaTwelveG1427
√ δώδεκα — two and ten, iAdjectiveGenitive Masculine Plural
δώδεκα: twelve The set number of the appointed circle. Mark's phrase is an indictment of proximity, not of company size: Pulpit sharpens it by contrast, "not one of the seventy, but one of those who were in the closest intimacy."
ἀπῆλθενapēlthenwentG565
√ ἀπέρχομαι — to go off (iVerbAorist Indicative Active3rd Person Singular
ἀπέρχομαι: to go off Aorist indicative active, a single completed movement. The compound verb is a departure as much as an arrival; the narrative that had him reclining in a house at Bethany now has him on the road to Jerusalem, and Gill fills the gap with the detail that he went "unsent for, and unthought of by them."
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
ἀρχιερεῖςarchiereischief priestsG749
√ ἀρχιερεύς — the high-priest (literally, of the Jews, typically, Christ)NounAccusative Masculine Plural
ἀρχιερεύς: chief priest Accusative plural: the standing council, the men Mark has already shown seeking how to seize him by stealth. The office that exists to bring sacrifice near to God is here the buyer of the sacrifice.
ἵναhinatoG2443
√ ἵνα — compare G3588 (ὁ))Conjunction
παραδοῖparadoibetrayG3860
√ παραδίδωμι — to surrender, iVerbAorist Subjunctive Active3rd Person Singular
παραδίδωμι: to surrender, to hand over Aorist subjunctive after ἵνα, the clause of purpose: he went away in order that he might deliver him up. The subjunctive keeps the deed unrealized at this point in the sentence, which is exactly the state the whole unit describes, an intention shopping for an occasion. The identical form παραδοῖ returns as the last verb of v. 11, closing the unit on the word it opened with.
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular
αὐτοῖςautoisto themG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Plural
11

They were delighted to hear this, and they promised to give him money. So Judas began to look for an opportunity to betray Jesus.

Berean Standard Bible · CC0

Greek — tap a word ↓

echarēsan de hoi akousantes kai epēngeilanto dounai autō argyrion kai ezētei pōs eukairōs paradoi auton

Word by word15 · parsed
ἐχάρησανecharēsanThey were delightedG5463
√ χαίρω — to be "cheer"ful, iVerbAorist Indicative Passive3rd Person Plural
χαίρω: to be cheerful, to rejoice Aorist indicative passive, third plural. This is the ordinary New Testament verb of Christian joy, and here it is the reaction of a council to an offer of blood. Mark reports the emotion without a word of comment, and the shock is in the vocabulary itself: the verb of greeting and gladness placed in the mouths of the men buying a death. Ellicott notes that only Mark and Luke record the gladness at all.
δὲdeG1161
√ δέ — but, and, etcConjunction
οἱhoiG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Plural
ἀκούσαντεςakousantesto hear [this]G191
√ ἀκούω — to hear (in various senses)VerbAorist Participle ActiveNominative Masculine Plural
ἀκούω: to hear Aorist participle, nominative plural: "having heard." The joy is causally tied to the hearing.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐπηγγείλαντοepēngeilantothey promisedG1861
√ ἐπαγγέλλω — to announce upon (reflexively), iVerbAorist Indicative Middle3rd Person Plural
ἐπαγγέλλω: to announce upon (reflexively) Aorist middle, the voice of self-involvement, hence "they promised" in the sense of pledging themselves. It is the standard New Testament verb for a promise made by God in Acts 7:5 and James 2:5, which the Verifier lists as sharing this lexeme; the form is common to divine covenant and to this bargain, and only the speakers differ.
δοῦναιdounaito giveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Infinitive Active
δίδωμι: to give Aorist infinitive, complement of the promise. Note the economy of the sentence: the priests give (δίδωμι) and Judas gives over (παραδίδωμι), the simple verb and its compound facing each other across the transaction.
αὐτῷautōhimG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounDative Masculine 3rd Person Singular
ἀργύριονargyrionmoneyG694
√ ἀργύριον — silvery, iNounAccusative Neuter Singular
ἀργύριον: silver A relatively rare noun (20 verses) and the pivot of the unit. Mark leaves it a bare, unweighed lump; Matthew's parallel, which the Verifier links here by this same lexeme, supplies the thirty. JFB identifies that figure with the compensation fixed in Exodus 21:32 for a servant killed by an ox, the statutory price of a slave, and Cambridge reckons it at about four months' wages for a day labourer.
καὶkaiSoG2532
√ καί — and, also, even, so then, too, etcConjunction
ἐζήτειezētei[Judas] began to look forG2212
√ ζητέω — to seek (literally or figuratively)VerbImperfect Indicative Active3rd Person Singular
ζητέω: to seek Imperfect indicative active, the only imperfect in the unit and its most telling verb. Every other action here is a completed aorist: he went, they rejoiced, they promised. This one runs on. Mark has used the same verb of the chief priests seeking how to seize him; now the seeking of the council and the seeking of the disciple have become one continuous search.
πῶςpōsvvvG4459
√ πῶς — an interrogative particle of mannerAdverb
εὐκαίρωςeukairōsan opportunityG2122
√ εὐκαίρως — opportunelyAdverb
εὐκαίρως: opportunely A rare adverb: the Verifier finds it in only two verses of the New Testament. Its root is καιρός, the fit or appointed moment. Judas is hunting for a καιρός, a right time of his own devising, inside the week in which the appointed time is already being kept by another. Cambridge and Luke's parallel both define the condition negatively, away from the crowd.
παραδοῖparadoito betrayG3860
√ παραδίδωμι — to surrender, iVerbAorist Subjunctive Active3rd Person Singular
παραδίδωμι: to surrender, to hand over The same aorist subjunctive form that ended v. 10, repeated verbatim to end v. 11. Mark's two verses are bound by one word used twice: in v. 10 it is the purpose of a journey, in v. 11 the object of a search. Between the two stands the silver, which is to say that the money is what turned an intention into a commission.
αὐτὸνauton[Jesus]G846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Singular

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The one of the twelve goes away — 14:10

Mark writes the sentence without a single adjective of judgment. Ἰούδας Ἰσκαριὼθ ὁ εἷς τῶν δώδεκα: a name, a place of origin, and an article before the numeral. Pulpit fastens on that article and on the number, and says the iniquity of the thing is marked by it, "not one of the seventy, but one of those who were in the closest intimacy and nearness to him." The verb is ἀπῆλθεν (G565, "to go off"), a compound of departure; the aorist gives one completed movement away. Gill supplies the physical route, out of the house at Bethany and up to Jerusalem, and adds the detail the priests themselves could not have expected, that he came "unsent for, and unthought of by them." ⚙ The grammar puts the purpose in a ἵνα clause with an aorist subjunctive, παραδοῖ: he went away in order that he might hand him over. Nothing has yet been handed over. What Mark records in v. 10 is a man carrying an unrealized purpose to a buyer. On the motive Mark says nothing at all. Cambridge offers three causes, avarice, disappointed carnal hopes, and a withering of internal religion, and is honest that this is conjecture on a subject full of mystery; Henry and Geneva both reduce it to one, Geneva in the sharpest form: "Covetousness disguised with a zeal of charity is an occasion to betray and crucify Christ," reading back to the murmuring over the ointment. ⚙ Our text supports the connection of sequence, since the betrayal follows the anointing immediately, but the causal claim belongs to the commentators, not to Mark.

ii. Gladness in the council, silver in the hand — 14:11

The reaction comes first in the Greek, before any mention of what was heard: ἐχάρησαν, aorist passive of the ordinary verb of joy (G5463). Cambridge will not let it pass quietly: "They shuddered not at the suggested deed of darkness. His proposal filled them with joy." Ellicott notes two things Mark does and does not do: the gladness of the priests he shares with Luke, and the price he alone among the Synoptics refuses to name, so that the noun stands bare, ἀργύριον, "silvery," silver as weighed metal rather than the English abstraction "money." JFB and Cambridge both fill the blank from Matthew, JFB identifying the thirty shekels with the fine of Exodus 21:32 for a servant killed by an ox and quoting Zechariah's "a goodly price that I was prized at of them," Cambridge converting the sum into roughly four months of a day labourer's wages. Pulpit adds the comparison that the whole price was "less than half the value of the precious ointment with which Mary had anointed him." ⚙ Two observations belong to the Greek rather than to the arithmetic. The priests' promise is ἐπηγγείλαντο, aorist middle, the reflexive voice the lexicon flags: they bound themselves, which is the language of covenant. And the verbs of giving face each other, δίδωμι in their mouths and παραδίδωμι in his, the simple gift and the compound surrender.

iii. The imperfect that runs to Gethsemane — 14:11

Every finite verb in these two verses is aorist except one. ἐζήτει (G2212) is imperfect: not "he sought" but "he kept seeking." Pulpit translates it exactly, "he was seeking; he made it his business to arrange how the infamous plot might be managed," and Gill describes the same durative search, "henceforward he sought the most fitting opportunity, and the best season." What he is seeking is stated by two adverbs, πῶς εὐκαίρως, the how and the good moment, which BSB reasonably compresses into "an opportunity." JFB, following Luke 22:6, and Cambridge both supply the operative condition: away from the multitude, no uproar, perhaps after the Galilean pilgrims had dispersed. ⚙ εὐκαίρως is built on καιρός, the fitting season, and the Verifier finds the adverb in only one other verse of the New Testament. That is the quiet irony of the unit. A man spends the last week of Passover hunting for a convenient season, inside the one week whose season has already been appointed and is being kept without him. The tense tells the rest: the aorists close, the imperfect stays open, and it stays open until a torch-lit garden gives him the moment he was looking for.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Offered to be tested, not as Scripture. Mark's restraint here is the interpretation. He gives no motive, no sum, no adjective, no curse on the traitor: a name, a departure, a purpose clause, a gladness, an unweighed lump of silver, and one verb left running in the imperfect. Read on its own terms, the passage is not primarily about a bad man. It is about the mechanism by which a good thing, nearness to Christ, becomes the very instrument of his delivery. The chief priests could not have taken him; Mark has already said they feared the crowd. What they lacked was not power but access, and access is exactly what the article in ὁ εἷς τῶν δώδεκα names. Proximity was the commodity sold. ⚙ We take the doubled παραδοῖ, closing both verses, as the load-bearing word, and we note that the verb itself is morally colourless, "to surrender, to hand over." Judas supplies the will and the price; the verb, in other hands, will be used of what the Father does with the Son, and Mark's own Gospel will keep handing Jesus over, to the council, to Pilate, to the soldiers, until there is no one left to hand him to. That is our fallible reading: this unit is the first turn of a machine whose last turn is not treachery at all. It does not excuse Judas by a syllable. The commentators here are unanimous and we agree with them that the deed is his own; Cambridge's three causes are plausible and honestly labelled conjecture. But Mark's plainness refuses to let the reader stand outside the transaction, and the line set apart below is our own sentence, not a verse of Scripture.

What was sold in this room was not a man; it was the access that only love had been given.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The epithet Mark already wrote: Iscariot, who handed him over verbal / quotation: confirmed

Mark does not introduce Judas here, because he introduced him once and for all in the list of the Twelve at Mark 3:19, where the name Ἰσκαριώτης is already fused to παραδίδωμι. The Verifier confirms both lexemes shared between the two verses. ⚙ The effect in Mark's narrative is that the surname has functioned as a fuse since chapter 3: every reader of Mark meets the man already labelled, and 14:10 is not a revelation but a detonation. The lexicon reminds us the name itself is innocent, "inhabitant of Kerioth," a place; it is Mark's apposition, not the etymology, that makes it a byword.

Mark 3:19

basis: Verifier: shared Greek lexemes G2469 Ἰσκαριώτης (in 11 vv, rare) and G3860 παραδίδωμι (in 117 vv), Greek to Greek within Mark. This is a repeated authorial epithet, not a quotation of one text by another; the verbal tier rests on the rare shared name-lexeme and the fixed formula that accompanies it.

εὐκαίρως: the same rare adverb, two opposite errands verbal / quotation: confirmed

The adverb Judas is hunting by, εὐκαίρως (G2122, "opportunely"), occurs in only one other verse of the New Testament, where Paul charges Timothy to be ready with the word in season. ⚙ The lexeme is the same and the postures are exact opposites: one man waits on a convenient season so that he may hand Christ over in secret, the other is told not to wait on one at all but to preach in season and out. We claim no literary dependence between Mark and 2 Timothy; the link is lexical, and its force is contrast, not citation.

2 Timothy 4:2

basis: Verifier: shared Greek lexeme G2122 εὐκαίρως (in 2 vv), the rarest possible shared lexeme, both occurrences in the NT. Greek to Greek. No quotation or dependence is claimed; the verbal tier records only that the two verses share this rare word.

Luke's ledger of the same hour: they rejoiced and covenanted to give him silver structural / thematic: confirmed

Luke's report of this identical transaction shares three of Mark's words at the lexeme level: they rejoiced (G5463), they agreed to give (G1325) him silver (G694). ⚙ The overlap is the ordinary evidence of two Evangelists describing one event with common vocabulary rather than one copying the other's sentence. Luke adds what Mark omits, that Satan entered into Judas, a detail JFB and Cambridge both import into their reading of Mark.

Luke 22:5

basis: Verifier: shared Greek lexemes G5463 χαίρω (in 68 vv), G694 ἀργύριον (in 20 vv), G1325 δίδωμι (in 378 vv), Greek to Greek. The overlap is real and computed, but no shared lexeme here is rare enough to carry a verbal claim and neither Evangelist quotes the other, so we tier this down to one episode told twice in common vocabulary.

Matthew's priced version of the same verb structural / thematic: confirmed

Matthew's account of this bargain shares with Mark both the silver (G694) and the handing over (G3860), which the Verifier registers twice in Matthew's verse. What Matthew adds is the number. Ellicott marks the omission in Mark as deliberate reporting, "St. Mark does not name the specific sum," and JFB observes that Matthew alone records it "because a remarkable and complicated prophecy, which he was afterwards to refer to, was fulfilled by it." ⚙ Mark's silence is therefore not ignorance; it is a different interest. Mark wants the transaction, not the tariff.

Matthew 26:15

basis: Verifier: shared Greek lexemes G694 ἀργύριον (in 20 vv) and G3860 παραδίδωμι (in 117 vv, listed twice), Greek to Greek. Downgraded from verbal on purpose: παραδίδωμι is common and ἀργύριον only moderately rare, and neither Evangelist cites the other, so the recorded basis is a shared narrative structure carried in shared vocabulary.

The table companion who lifted his heel structural / thematic: confirmed

The Psalter already knows this shape: the trusted friend, the sharer of bread, who turns. ⚙ Mark quotes nothing. What he supplies is the pattern in its sharpest possible form, ὁ εἷς τῶν δώδεκα, and Pulpit states the pattern without naming the psalm: "not one of the seventy, but one of those who were in the closest intimacy and nearness to him." Psalm 55 and Psalm 109 carry the same figure, the companion whose words are smooth and whose covenant is broken, and the repayment of love with accusation. We record this as pattern, not as citation: the reader who hears the psalms behind Mark 14:10 is hearing something genuinely there in the shape of the event, but nothing in Mark's Greek points to the text.

Psalm 41:9 · Psalm 55:12-14 · Psalm 109:4-5

basis: Cross-Testament (Greek to Hebrew), so shared Strong's numbers are impossible by definition and no verbal tier is available; the Verifier returned no lexical basis. The recorded basis is a shared pattern only: the intimate table companion who hands the righteous sufferer over. Mark makes no quotation of Psalm 41:9 here.

The price weighed out for the shepherd flagged: verify source

Zechariah's shepherd asks for his wages and is weighed out a sum, which is then thrown into the house of the LORD with bitter irony at its greatness. JFB quotes the line here, "a goodly price that I was prized at of them!" and Pulpit says plainly that the thirty pieces were given "according to the prophecy of Zechariah, to which St. Matthew evidently refers." ⚙ Note carefully what that concedes: it is Matthew who refers, not Mark. Mark records no sum whatever, which Ellicott flags. So in this unit the Zechariah link is a figural reading carried in from a parallel Gospel, and we tier it accordingly.

Zechariah 11:12-13

basis: Flagged because the provenance of the alleged quotation is contested, not because the reading is unusual. Cross-Testament (Greek to Hebrew), so no shared Strong's numbers are possible and the Verifier computed none. Mark quotes nothing and names no sum, so the link reaches this text only through Matthew; Pulpit himself says only that Matthew "evidently refers" to Zechariah, which is inference rather than a citation formula, and Matthew's own later fulfilment notice for the thirty pieces names Jeremiah the prophet (Matthew 27:9), a long-standing crux that no one in this brief addresses. The reading is ancient and widely held (JFB and Pulpit both carry it); the textual warrant is what we are flagging.

A brother sold for silver by his own typological

The first sale of a brother in Scripture is also priced in weighed silver, proposed by one of his own number, and framed as gain: what profit is there if we kill him. ⚙ The structural rhyme with Mark 14:10-11 is the insider's calculation, the counted metal, and the victim's silence. We hold this loosely. No commentator in this unit's sources draws it, Mark gives no verbal signal, and the tradition's use of Joseph as a type of Christ is broad enough that a reader may reasonably decline this particular application.

Genesis 37:26-28

basis: Cross-Testament (Greek to Hebrew): shared Strong's numbers are impossible and the Verifier returned no basis. This is a figural reading offered by the machine layer, not sourced from any commentator in this brief; the shared elements are an insider's proposal, a weighed silver price, and the handing over of a brother.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The price of the shepherd, and the price of a slave ancient/widely-held

Mark leaves the silver unweighed, but the tradition weighs it. JFB records that the thirty pieces "were thirty shekels, the fine paid for man- or maid-servant accidentally killed (Ex 21:32)," and Cambridge names the same statute, "the price of a slave." ⚙ Two things follow for a reading of Christ. First, the valuation is not an insult chosen at random; it is a legal schedule. The law of Israel had a line item for the worth of a servant killed by someone else's ox, and that is the line under which the Son of God was entered. Second, Zechariah's shepherd had already said the sentence out loud, and JFB quotes it here: "a goodly price that I was prized at of them!" So the one who came to give his life a ransom for many is himself first assessed at the ransom rate of a slave. We keep the honest qualifier that Mark records neither the sum nor the prophecy; this reading is built from Matthew's parallel, as Ellicott and Pulpit both say.

Zechariah 11:12-13 · Exodus 21:32 · Matthew 26:15

Betrayed by the nearest: the sufferer of the Psalms in the upper room ancient/widely-held

The Psalter's righteous sufferer is not destroyed by strangers. He is handed over by the man who ate his bread, by the companion whose speech was smoother than butter. ⚙ Mark's ὁ εἷς τῶν δώδεκα is that figure realized to its limit, and Pulpit's comment reaches the same place by a different road: not one of the seventy, but one of the innermost circle. Our Lord elsewhere applies Psalm 41:9 to his betrayer at the table itself (John 13:18), which is why we treat this as the church's ancient reading rather than an innovation. The redemptive weight is this: the Christ does not suffer as a man overtaken by enemies, but as the one whose own love supplied the opportunity against him, and who went to the table anyway with the traitor's feet washed.

Psalm 41:9 · Psalm 55:12-14 · John 13:18

παραδίδωμι: the verb Judas seizes and the Father fulfils novel

The word Mark uses twice in two verses is not "betray" but παραδίδωμι, "to surrender," to hand over into another's keeping. ⚙ Our reading, offered as fallible: the Gospel keeps passing Jesus from hand to hand with this one verb, from disciple to council, council to governor, governor to soldiers, and Paul uses the same verb of the Father, who did not spare his own Son but delivered him up for us all (Romans 8:32). The moral distance between the two uses is absolute; the word is identical. If that is right, then Mark 14:10-11 is not merely the beginning of a crime but the first hand in a sequence that ends in a gift, and the silver is the exact measure of the difference between a man who sells access and a Father who gives a Son. No commentator in this unit's sources draws this line, and the observation about Romans is ours, not the brief's, so we mark it as our own and invite correction.

Romans 8:32 · Mark 14:10 · Mark 14:11

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

⚙ Honesty notes for this unit. (1) Mark is unusually bare here, and several of the most quoted facts in the commentary are not in Mark: the thirty pieces of silver, the Exodus 21:32 valuation, the Zechariah prophecy, and Satan's entry into Judas all come from Matthew and Luke. Ellicott says so explicitly for the sum. Every reading above that depends on those details is marked as imported.

(2) Motive is absent from the Greek. Cambridge's three causes (avarice, disappointed carnal hopes, a withering of internal religion), Henry's and Geneva's "covetousness," and Pulpit's "he had lost one opportunity of gain; he would seek another" are all inference, drawn largely from John 12:6. Cambridge is the only voice that admits it, and we have preserved his admission in the editorial note.

(3) Cross-Testament threads (Psalm 41, Psalm 55, Psalm 109, Zechariah 11, Genesis 37) cannot carry shared Strong's numbers and so can never be tiered verbal here; the Verifier computed no basis for any of them, and each is tiered structural, typological or flagged with that stated in the badge. The Zechariah 11 thread is flagged rather than merely tiered down, because its route into this text runs through Matthew and because Matthew's own attribution of the thirty pieces is a known crux. Two Greek to Greek threads (Luke 22:5 and Matthew 26:15) were drafted as verbal and deliberately downgraded to structural on review, since their shared lexemes are not rare enough to carry a quotation claim. The Genesis 37 thread is our own figural offering and is supported by no commentator in this brief.

(4) Text: the interlinear reads παραδοῖ at both 14:10 and 14:11, and the Pulpit Commentary prints παραδῷ at 14:11. That is a known variation in the subjunctive form of παραδίδωμι, not a difference of meaning; we have followed the interlinear supplied in the brief and have not adjudicated the manuscript question, which lies outside what this brief can settle.

(5) The word index note for Mark 14:11 position 11 (πῶς) is folded into the note on εὐκαίρως at position 12, since the two adverbs function as one phrase; BSB's gloss field for πῶς is empty in the source interlinear.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)