Discovery BoxMark 14:45
Context14:45 When Judas 1 arrived, he went up to Jesus 2 immediately and said, “Rabbi!” and kissed 3 him.
Psalms 12:2-4
Context12:2 People lie to one another; 4
they flatter and deceive. 5
12:3 May the Lord cut off 6 all flattering lips,
and the tongue that boasts! 7
12:4 They say, 8 “We speak persuasively; 9
we know how to flatter and boast. 10
Who is our master?” 11
Psalms 55:21
Context55:21 His words are as smooth as butter, 12
but he harbors animosity in his heart. 13
His words seem softer than oil,
but they are really like sharp swords. 14
Psalms 120:2
Context120:2 I said, 15 “O Lord, rescue me 16
from those who lie with their lips 17
and those who deceive with their tongue. 18
Proverbs 26:23-26
Context26:23 Like a coating of glaze 19 over earthenware
are fervent 20 lips with an evil heart. 21
26:24 The one who hates others disguises 22 it with his lips,
but he stores up 23 deceit within him. 24
26:25 When 25 he speaks graciously, 26 do not believe him, 27
for there are seven 28 abominations 29 within him.
26:26 Though his 30 hatred may be concealed 31 by deceit,
his evil will be uncovered 32 in the assembly.
Jeremiah 42:2-3
Context42:2 They said to him, “Please grant our request 33 and pray to the Lord your God for all those of us who are still left alive here. 34 For, as you yourself can see, there are only a few of us left out of the many there were before. 35 42:3 Pray that the Lord your God will tell us where we should go and what we should do.”
Jeremiah 42:20
Context42:20 You are making a fatal mistake. 36 For you sent me to the Lord your God and asked me, ‘Pray to the Lord our God for us. Tell us what the Lord our God says and we will do it.’ 37
[14:45] 1 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[14:45] 2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:45] 3 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[12:2] 4 tn Heb “falsehood they speak, a man with his neighbor.” The imperfect verb forms in v. 2 describe what is typical in the psalmist’s experience.
[12:2] 5 tn Heb “[with] a lip of smoothness, with a heart and a heart they speak.” Speaking a “smooth” word refers to deceptive flattery (cf. Ps 5:9; 55:21; Prov 2:16; 5:3; 7:5, 21; 26:28; 28:23; Isa 30:10). “Heart” here refers to their mind, from which their motives and intentions originate. The repetition of the noun indicates diversity (see GKC 396 §123.f, IBHS 116 §7.2.3c, and Deut 25:13, where the phrase “weight and a weight” refers to two different measuring weights). These people have two different types of “hearts.” Their flattering words seem to express kind motives and intentions, but this outward display does not really reflect their true motives. Their real “heart” is filled with evil thoughts and destructive intentions. The “heart” that is seemingly displayed through their words is far different from the real “heart” they keep disguised. (For the idea see Ps 28:3.) In 1 Chr 12:33 the phrase “without a heart and a heart” means “undivided loyalty.”
[12:3] 6 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[12:3] 7 tn Heb “a tongue speaking great [things].”
[12:4] 8 tn Heb “which say.” The plural verb after the relative pronoun indicates a plural antecedent for the pronoun, probably “lips” in v. 3.
[12:4] 9 tn Heb “to our tongue we make strong.” The Hiphil of גָבַר (gavar) occurs only here and in Dan 9:27, where it refers to making strong, or confirming, a covenant. Here in Ps 12 the evildoers “make their tongue strong” in the sense that they use their tongue to produce flattering and arrogant words to accomplish their purposes. The preposition -לְ (l) prefixed to “our tongue” may be dittographic.
[12:4] 10 tn Heb “our lips [are] with us.” This odd expression probably means, “our lips are in our power,” in the sense that they say what they want, whether it be flattery or boasting. For other cases where אֵת (’et, “with”) has the sense “in the power of,” see Ps 38:10 and other texts listed by BDB 86 s.v. 3.a.
[12:4] 11 sn The rhetorical question expresses the arrogant attitude of these people. As far as they are concerned, they are answerable to no one for how they speak.
[55:21] 12 tn Heb “the butter-like [words] of his mouth are smooth.” The noun מַחְמָאֹת (makhma’ot, “butter-like [words]”) occurs only here. Many prefer to emend the form to מֵחֶמְאָה (mekhem’ah, from [i.e., “than”] butter”), cf. NEB, NRSV “smoother than butter.” However, in this case “his mouth” does not agree in number with the plural verb חָלְקוּ (kholqu, “they are smooth”). Therefore some further propose an emendation of פִּיו (piv, “his mouth”) to פָּנָיו (panayv, “his face”). In any case, the point seems to that the psalmist’s former friend spoke kindly to him and gave the outward indications of friendship.
[55:21] 13 tn Heb “and war [is in] his heart.”
[55:21] 14 tn Heb “his words are softer than oil, but they are drawn swords.”
[120:2] 15 tn The words “I said” are supplied in the translation for clarification. See the introductory note for this psalm.
[120:2] 17 tn Heb “from a lip of falsehood.”
[120:2] 18 tn Heb “from a tongue of deception.”
[26:23] 19 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] 20 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] 21 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] 22 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] 23 tn Or “places; puts; lays up” (cf. KJV, ASV, NASB).
[26:24] 24 tn Heb “within him” (so KJV, ASV) or “in his midst”; NAB “in his inmost being.”
[26:25] 25 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] 26 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] 27 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] 28 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] 29 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] 30 tn The referent is apparently the individual of vv. 24-25.
[26:26] 31 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] 32 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.
[42:2] 33 tn Heb “please let our petition fall before you.” For the idiom here see 37:20 and the translator’s note there.
[42:2] 34 tn Heb “on behalf of us, [that is] on behalf of all this remnant.”
[42:2] 35 tn Heb “For we are left a few from the many as your eyes are seeing us.” The words “used to be” are not in the text but are implicit. These words are supplied in the translation for clarity and smoothness of English style.
[42:20] 36 tn Heb “you are erring at the cost of your own lives” (BDB 1073 s.v. תָּעָה Hiph.3 and HALOT 1626 s.v. תָּעָה Hif 4, and cf. BDB 90 s.v. בְּ 3 and see parallels in 1 Kgs 2:23; 2 Sam 23:17 for the nuance of “at the cost of your lives”). This fits the context better than “you are deceiving yourselves” (KBL 1035 s.v. תָּעָה Hif 4). The reading here follows the Qere הִתְעֵיתֶם (hit’etem) rather than the Kethib which has a metathesis of י (yod) and ת (tav), i.e., הִתְעֵתֶים. The Greek text presupposes הֲרֵעֹתֶם (hare’otem, “you have done evil”), but that reading is generally rejected as secondary.
[42:20] 37 tn Heb “According to all which the
