Jeremiah 40:14-16

40:14 They said to him, “Are you at all aware ¹  that King Baalis of Ammon has sent Ishmael son of Nethaniah to kill you?” But Gedaliah son of Ahikam would not believe them. 40:15 Then Johanan son of Kareah spoke privately to Gedaliah there at Mizpah, “Let me go and kill Ishmael the son of Nethaniah before anyone knows about it. Otherwise he will kill you ²  and all the Judeans who have rallied around you will be scattered. Then what remains of Judah will disappear.” 40:16 But Gedaliah son of Ahikam said to Johanan son of Kareah, “Do not do that ³  because what you are saying about Ishmael is not true.” ⁴ 

Jeremiah 40:2

40:2 The captain of the royal guard took Jeremiah aside and said to him, “The Lord your God threatened this place with this disaster.

Jeremiah 3:1

3:1 “If a man divorces his wife

and she leaves him and becomes another man’s wife,

he may not take her back again. ⁵ 

Doing that would utterly defile the land. ⁶ 

But you, Israel, have given yourself as a prostitute to many gods. ⁷ 

So what makes you think you can return to me?” ⁸ 

says the Lord.

Jeremiah 20:9-10

20:9 Sometimes I think, “I will make no mention of his message.

I will not speak as his messenger ⁹  any more.”

But then ¹⁰  his message becomes like a fire

locked up inside of me, burning in my heart and soul. ¹¹ 

I grow weary of trying to hold it in;

I cannot contain it.

20:10 I ¹²  hear many whispering words of intrigue against me.

Those who would cause me terror are everywhere! ¹³ 

They are saying, “Come on, let’s publicly denounce him!” ¹⁴ 

All my so-called friends ¹⁵  are just watching for

something that would lead to my downfall. ¹⁶ 

They say, “Perhaps he can be enticed into slipping up,

so we can prevail over ¹⁷  him and get our revenge on him.

Psalms 41:9

41:9 Even my close friend ¹⁸  whom I trusted,

he who shared meals with me, has turned against me. ¹⁹ 

Psalms 109:5

109:5 They repay me evil for good, ²⁰ 

and hate for love.

Proverbs 26:23-26

26:23 Like a coating of glaze ²¹  over earthenware

are fervent ²²  lips with an evil heart. ²³ 

26:24 The one who hates others disguises ²⁴  it with his lips,

but he stores up ²⁵  deceit within him. ²⁶ 

26:25 When ²⁷  he speaks graciously, ²⁸  do not believe him, ²⁹ 

for there are seven ³⁰  abominations ³¹  within him.

26:26 Though his ³²  hatred may be concealed ³³  by deceit,

his evil will be uncovered ³⁴  in the assembly.

Daniel 11:26-27

11:26 Those who share the king’s fine food will attempt to destroy him, and his army will be swept away; ³⁵  many will be killed in battle. 11:27 These two kings, their minds ³⁶  filled with evil intentions, will trade ³⁷  lies with one another at the same table. But it will not succeed, for there is still an end at the appointed time.

Luke 22:47-48

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ³⁸  and the man named Judas, one of the twelve, was leading them. He walked up ³⁹  to Jesus to kiss him. ⁴⁰  22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ⁴¹ 

John 13:18

The Announcement of Jesus’ Betrayal

13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ⁴²  ‘The one who eats my bread ⁴³  has turned against me.’ ⁴⁴ 

[40:14]  ¹ tn The translation is intended to reflect the emphasizing infinitive absolute before the finite verb.

[40:15]  ² tn Heb “Why should he kill you?” However, this is one of those cases listed in BDB 554 s.v. מָה 4.d(b) where it introduces a question introducing rhetorically the reason why something should not be done. In cases like this BDB notes that it approximates the meaning “lest” and is translated in Greek by μήποτε (mhpote) or μή (mh) as the Greek version does here. Hence it is separated from the preceding and translated “otherwise” for the sake of English style.

[40:16]  ³ tn Heb “this thing.”

[40:16]  ⁴ tn Heb “is false” or “is a lie.”

[3:1]  ⁵ tn Heb “May he go back to her again?” The question is rhetorical and expects a negative answer.

[3:1]  ⁶ tn Heb “Would the land not be utterly defiled?” The stative is here rendered actively to connect better with the preceding. The question is rhetorical and expects a positive answer.

[3:1]  ⁷ tn Heb “But you have played the prostitute with many lovers.”

[3:1]  ⁸ tn Heb “Returning to me.” The form is the bare infinitive which the KJV and ASV have interpreted as an imperative “Yet, return to me!” However, it is more likely that a question is intended, expressing surprise in the light of the law alluded to and the facts cited. For the use of the infinitive absolute in the place of a finite verb, cf. GKC 346 §113.ee. For the introduction of a question without a question marker, cf. GKC 473 §150.a.

[20:9]  ⁹ tn Heb “speak in his name.” This idiom occurs in passages where someone functions as the messenger under the authority of another. See Exod 5:23; Deut 18:19, 29:20; Jer 14:14. The antecedent in the first line is quite commonly misidentified as being “him,” i.e., the Lord. Comparison, however, with the rest of the context, especially the consequential clause “then it becomes” (וְהָיָה, vÿhayah), and Jer 23:36 shows that it is “the word of the Lord.”

[20:9]  ¹⁰ tn The English sentence has again been restructured for the sake of English style. The Hebrew construction involves two vav consecutive perfects in a condition and consequence relation, “If I say to myself…then it [his word] becomes.” See GKC 337 §112.kk for the construction.

[20:9]  ¹¹ sn Heb “It is in my heart like a burning fire, shut up in my bones.” In addition to standing as part for the whole, the “bones” for the person (e.g., Ps 35:10), the bones were associated with fear (e.g., Job 4:14) and with pain (e.g., Job 33:19, Ps 102:3 [102:4 HT]) and joy or sorrow (e.g., Ps 51:8 [51:10 HT]). As has been mentioned several times, the heart was connected with intellectual and volitional concerns.

[20:10]  ¹² tn It would be difficult to render accurately the Hebrew particle כִּי (ki) that introduces this verse without lengthening the English line unduly. It probably means something like “This is true even though I…,” i.e., the particle is concessive (cf. BDB s.v. כִּי 2.c). No other nuance seems appropriate. The particle is left out of the translation, but its presence is acknowledged here.

[20:10]  ¹³ tn The phrase translated “Those who would cause me terror are everywhere” has already occurred in 6:25 in the context of the terror caused by the enemy from the north and in 20:3 in reference to the curse pronounced on Pashhur who would experience it first hand. Some have seen the phrase here not as Jeremiah’s ejaculation of terror but of his assailant’s taunts of his message or even their taunting nickname for him. But comparison of this passage with the first two lines of Ps 31:13 (31:14 HT) which are word for word the same as these two will show that it refers to the terror inspired by the plots of his enemies to do away with him. It is also clear from the context of that passage and the following context here that the “whispering of many” (the literal translation of “many whispering words of intrigue against me) refers to intrigues to take vengeance on him and do away with him.

[20:10]  ¹⁴ tn Heb “Denounce and let us denounce him.” The verb which is translated “denounce” (נָגַד, nagad) does not take an accusative object of person as it does here very often. When it does it usually means to inform someone. The only relevant passage appears to be Job 17:5 where it means something like “denounce.” What is probably involved here are the attempts to portray Jeremiah as a traitor (Jer 26:10) and a false prophet (see his conflict with Hananiah in Jer 28).

[20:10]  ¹⁵ tn Heb “the men of my peace [who are concerned about my welfare].” For this phrase compare Ps 41:9 (41:10 HT); Jer 38:22. It is generally agreed that irony is being invoked here, hence “so-called” is supplied in the translation to bring out the irony.

[20:10]  ¹⁶ tn Heb “watching my stumbling [for me to stumble].” Metaphorically they were watching for some slip-up that would lead to his downfall. Compare the use in Pss 35:15 and 38:17 (38:18 HT).

[20:10]  ¹⁷ tn All the text says literally is “Perhaps he can be enticed so that we can prevail over him.” However the word “enticed” needs some qualification. As W. McKane (Jeremiah [ICC], 1:479) notes it should probably be read in the context of the “stumbling” (= “something that would lead to my downfall”). Hence “slipping up” has been supplied as an object. It is vague enough to avoid specifics as the original text does but suggests some reference to “something that would lead to my downfall.”

[41:9]  ¹⁸ tn Heb “man of my peace.” The phrase here refers to one’s trusted friend (see Jer 38:22; Obad 7).

[41:9]  ¹⁹ tn Heb “has made a heel great against me.” The precise meaning of this phrase, which appears only here, is uncertain.

[109:5]  ²⁰ tn Heb “and they set upon me evil in place of good.”

[26:23]  ²¹ tn The traditional translation of “silver dross” (so KJV, ASV, NASB) never did make much sense because the parallel idea deals with hypocrisy – “fervent lips with an evil heart.” But silver dross would not be used over earthenware – instead it is discarded. Yet the MT clearly has “silver dross” (כֶּסֶף סִיגִים, kesef sigim). Ugaritic turned up a word spsg which means “glaze,” and this found a parallel in Hittite zapzaga[y]a. H. L. Ginsberg repointed the Hebrew text to k’sapsagim, “like glaze,” and this has been adopted by many commentators and recent English versions (e.g., NAB, NIV, NRSV, NLT). The final ם (mem) is then classified as enclitic. See, among others, K. L. Barker, “The Value of Ugaritic for Old Testament Studies,” BSac 133 (1976): 128-29.

[26:23]  ²² tn The word translated “fervent” actually means “burning, glowing”; the LXX has “flattering lips” (as if from חָלַק [khalaq] rather than דָּלַק [dalaq]).

[26:23]  ²³ sn The analogy fits the second line very well. Glaze makes a vessel look beautiful and certainly different from the clay that it actually is. So is one who has evil intent (“heart”) but covers it with glowing speech.

[26:24]  ²⁴ tn The Niphal imperfect from נָכַר (nakhar) means “to act [or, treat] as a foreigner [or, stranger]; to misconstrue; to disguise.” The direct object (“it”) is not present in the Hebrew text but is implied. In this passage it means that the hater speaks what is “foreign” to his thought; in other words, he dissembles.

[26:24]  ²⁵ tn Or “places; puts; lays up” (cf. KJV, ASV, NASB).

[26:24]  ²⁶ tn Heb “within him” (so KJV, ASV) or “in his midst”; NAB “in his inmost being.”

[26:25]  ²⁷ tn The particle כִּי (ki) is here interpreted with a temporal nuance. It is also possible that it could be read as concessive (so NIV, NLT “Though”).

[26:25]  ²⁸ tn The meaning of the rare Piel form of חָנַן (khanan) is “to make gracious; to make favorable.” The subject is קוֹלוֹ (qolo, “his voice”), a metonymy of cause for what he says. The idea is that what he says is very gracious in its content and its effect.

[26:25]  ²⁹ sn It may be that the placing of this proverb in this setting is designed to point out that the person speaking graciously is this wicked person who conceals an evil heart. Otherwise it may have in mind a person who has already proven untrustworthy but protests in order to conceal his plans. But even if that were not the connection, the proverb would still warn the disciple not to believe someone just because it sounded wonderful. It will take great discernment to know if there is sincerity behind the person’s words.

[26:25]  ³⁰ sn The number “seven” is used in scripture as the complete number. In this passage it is not intended to be literally seven; rather, the expression means that there is complete or total abomination in his heart. Cf. TEV “his heart is filled to the brim with hate.”

[26:25]  ³¹ sn “Abomination” means something that is loathed. This is a description applied by the writer, for the hypocritical person would not refer to his plans this way.

[26:26]  ³² tn The referent is apparently the individual of vv. 24-25.

[26:26]  ³³ tn The form תִּכַּסֶּה (tikkasseh) is the Hitpael imperfect (with assimilation); it is probably passive, meaning “is concealed,” although it could mean “conceals itself” (naturally). Since the proverb uses antithetical parallelism, an imperfect tense nuance of possibility (“may be concealed”) works well here (cf. NIV, NLT).

[26:26]  ³⁴ sn The Hebrew verb means “to uncover,” here in the sense of “to reveal; to make known; to expose.” The verse is promising that the evil the person has done will be exposed publicly. The common belief that righteousness will ultimately triumph informs this saying.

[11:26]  ³⁵ tc The present translation reads יִשָׁטֵף (yishatef, passive) rather than the MT יִשְׁטוֹף (yishtof, active).

[11:27]  ³⁶ tn Heb “heart.” So also in v. 28.

[11:27]  ³⁷ tn Heb “speak.”

[22:47]  ³⁸ tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”

[22:47]  ³⁹ tn Grk “drew near.”

[22:47]  ⁴⁰ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[22:48]  ⁴¹ 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.

[13:18]  ⁴² tn Grk “But so that the scripture may be fulfilled.”

[13:18]  ⁴³ tn Or “The one who shares my food.”

[13:18]  ⁴⁴ tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.