Luke 22:3-6 sets up this betrayal: Satan enters Judas, and he agrees with chief priests to hand Jesus over.

John 18:2-9 adds Jesus' divine 'I am he' before the kiss, showing Judas' role in leading soldiers to the spot Jesus knew.

Matthew 26:14-16 recounts Judas' deal for thirty silver pieces — the prearrangement that leads to the kiss here.

Matthew 26:47 recounts the same moment: Judas arrives with a crowd to betray Jesus, directly paralleling Luke's account.

Matthew 26:47 parallels the same scene: Judas arrives with a crowd and a kiss, confirming the betrayal account.

Mark 14:43 gives the parallel account of Judas arriving with a crowd and the kiss — directly matching Luke's scene.

Mark 14:10 describes Judas' earlier agreement with the chief priests to betray Jesus — the motive behind his kiss.

In Mark 14:41-43, Judas arrives with a crowd at the same moment Jesus declares the hour has come — a parallel account of the betrayal.

In Psalm 109:5, this motif of repaying good with evil directly mirrors Judas betraying Jesus with a kiss.

In John 18:3, Judas leads soldiers to arrest Jesus, providing the military context for the betrayal kiss.

In Mark 14:20, Jesus identifies the betrayer as one dipping bread with him — the same disciple who now gives the kiss.

In Matthew 27:3, Judas' remorse and suicide follow his betrayal, showing the tragic outcome of the kiss.

In Proverbs 26:23, silver-coated pottery hiding an evil heart perfectly describes Judas' affectionate kiss concealing treachery.

In 2 Samuel 20:9, Joab uses a kiss to deceive and kill Amasa — a typological parallel to Judas' treacherous kiss.

In Matthew 10:4, Judas is named among the Twelve as the betrayer, identifying the kiss-giver as that very apostle.

Acts 1:16-18 later refers to Judas' betrayal and his death, fulfilling scripture — the aftermath of the kiss.

In Acts 1:17, Judas is recalled as an apostle who fell away, reflecting his earlier role and the betrayal.