Judges 16:7

16:7 Samson said to her, “If they tie me up with seven fresh ¹  bowstrings ²  that have not been dried, I will become weak and be just like any other man.”

Judges 16:13

16:13 Delilah said to Samson, “Up to now you have deceived me and told me lies. Tell me how you can be subdued.” He said to her, “If you weave the seven braids of my hair ³  into the fabric on the loom ⁴  and secure it with the pin, I will become weak and be like any other man.”

Judges 16:15-17

16:15 She said to him, “How can you say, ‘I love you,’ when you will not share your secret with me? ⁵  Three times you have deceived me and have not told me what makes you so strong.” 16:16 She nagged him ⁶  every day and pressured him until he was sick to death of it. ⁷  16:17 Finally he told her his secret. ⁸  He said to her, “My hair has never been cut, ⁹  for I have been dedicated to God ¹⁰  from the time I was conceived. ¹¹  If my head ¹²  were shaved, my strength would leave me; I would become weak, and be just like all other men.”

Proverbs 23:7-8

23:7 for he is ¹³  like someone calculating the cost ¹⁴  in his mind. ¹⁵ 

“Eat and drink,” he says to you,

but his heart is not with you;

23:8 you will vomit up ¹⁶  the little bit you have eaten,

and will have wasted your pleasant words. ¹⁷ 

Proverbs 24:28

24:28 Do not be a witness against your neighbor without cause, ¹⁸ 

and do not deceive with your words. ¹⁹ 

Ezekiel 33:31

33:31 They come to you in crowds, ²⁰  and they sit in front of you as ²¹  my people. They hear your words, but do not obey ²²  them. For they talk lustfully, ²³  and their heart is set on ²⁴  their own advantage. ²⁵ 

Luke 22:48

22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ²⁶ 

[16:7]  ¹ tn Or “moist.”

[16:7]  ² tn The word refers to a bowstring, probably made from animal tendons. See Ps 11:2; Job 30:11.

[16:13]  ³ tn Heb “head” (also in the following verse). By metonymy the head is mentioned in the Hebrew text in place of the hair on it.

[16:13]  ⁴ tn Heb “with the web.” For a discussion of how Delilah did this, see C. F. Burney, Judges, 381, and G. F. Moore, Judges (ICC), 353-54.

[16:15]  ⁵ tn Heb “when your heart is not with me.”

[16:16]  ⁶ tn Heb “forced him with her words.”

[16:16]  ⁷ tn Heb “and his spirit was short [i.e., impatient] to the point of death.”

[16:17]  ⁸ tn Heb “all his heart.”

[16:17]  ⁹ tn Heb “a razor has not come upon my head.”

[16:17]  ¹⁰ tn Or “set apart to God.” Traditionally the Hebrew term נָזִיר (nazir) has been translated “Nazirite.” The word is derived from the verb נָזַר (nazar, “to dedicate; to consecrate; to set apart”).

[16:17]  ¹¹ tn Heb “from the womb of my mother.”

[16:17]  ¹² tn Heb “I.” The referent has been made more specific in the translation (“my head”).

[23:7]  ¹³ tc The line is difficult; it appears to mean that the miser is the kind of person who has calculated the cost of everything in his mind as he offers the food. The LXX has: “Eating and drinking with him is as if one should swallow a hair; do not introduce him to your company nor eat bread with him.” The Hebrew verb “to calculate” (שָׁעַר, sha’ar) with a change of vocalization and of sibilant would yield “hair” (שֵׂעָר, se’ar) – “like a hair in the throat [נֶפֶשׁ, nefesh], so is he.” This would picture an irritating experience. The Instruction of Amenemope uses “blocking the throat” in a similar saying (chapt. 11, 14:7 [ANET 423]). The suggested change is plausible and is followed by NRSV; but the rare verb “to calculate” in the MT would be easier to defend on the basis of the canons of textual criticism because it is the more difficult reading.

[23:7]  ¹⁴ tn The phrase “the cost” does not appear in the Hebrew but is implied by the verb; it is supplied in the translation for the sake of clarity.

[23:7]  ¹⁵ tn Heb “soul.”

[23:8]  ¹⁶ sn Eating and drinking with a selfish miser would be irritating and disgusting. The line is hyperbolic; the whole experience turns the stomach.

[23:8]  ¹⁷ tn Or “your compliments” (so NASB, NIV); cf. TEV “your flattery.”

[24:28]  ¹⁸ sn The legal setting of these sayings continues with this warning against being a false accuser. The “witness” in this line is one who has no basis for his testimony. “Without cause” is the adverb from חָנָן (khanan), which means “to be gracious.” The adverb means “without a cause; gratis; free.” It is also cognate to the word חֵן (“grace” or “unmerited [or, undeserved] favor.” The connotation is that the opposite is due. So the adverb would mean that there was no cause, no justification for the witness, but that the evidence seemed to lie on the other side.

[24:28]  ¹⁹ tn Heb “lips.” The term “lips” is a metonymy of cause; it means “what is said.” Here it refers to what is said in court as a false witness.

[33:31]  ²⁰ tn Heb “as people come.” Apparently this is an idiom indicating that they come in crowds. See D. I. Block, Ezekiel (NICOT), 2:264.

[33:31]  ²¹ tn The word “as” is supplied in the translation.

[33:31]  ²² tn Heb “do.”

[33:31]  ²³ tn Heb “They do lust with their mouths.”

[33:31]  ²⁴ tn Heb “goes after.”

[33:31]  ²⁵ tn The present translation understands the term often used for “unjust gain” in a wider sense, following M. Greenberg, who also notes that the LXX uses a term which can describe either sexual or ritual pollution. See M. Greenberg, Ezekiel (AB), 2:687.

[22:48]  ²⁶ sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.