Discovery BoxMatthew 26:48-49
Context26:48 (Now the betrayer 1 had given them a sign, saying, “The one I kiss is the man. 2 Arrest him!”) 3 26:49 Immediately 4 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 5
Matthew 26:2
Context26:2 “You know that after two days the Passover is coming, and the Son of Man will be handed over 6 to be crucified.” 7
Matthew 15:7-12
Context15:7 Hypocrites! Isaiah prophesied correctly about you when he said,
15:8 ‘This people honors me with their lips,
but their heart 8 is far from me,
15:9 and they worship me in vain,
teaching as doctrines the commandments of men.’” 9
15:10 Then he called the crowd to him and said, 10 “Listen and understand. 15:11 What defiles a person is not what goes into the mouth; it is what 11 comes out of the mouth that defiles a person.” 15:12 Then the disciples came to him and said, “Do you know that when the Pharisees 12 heard this saying they were offended?”
Matthew 15:2
Context15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their 13 hands when they eat.” 14
Matthew 10:18-19
Context10:18 And you will be brought before governors and kings 15 because of me, as a witness to them and the Gentiles. 10:19 Whenever 16 they hand you over for trial, do not worry about how to speak or what to say, 17 for what you should say will be given to you at that time. 18
Ezra 4:1-2
Context4:1 When the enemies of Judah and Benjamin learned that the former exiles 19 were building a temple for the Lord God of Israel, 4:2 they came to Zerubbabel and the leaders 20 and said to them, “Let us help you build, 21 for like you we seek your God and we have been sacrificing to him 22 from the time 23 of King Esarhaddon 24 of Assyria, who brought us here.” 25
Psalms 12:2-3
Context12:2 People lie to one another; 26
they flatter and deceive. 27
12:3 May the Lord cut off 28 all flattering lips,
and the tongue that boasts! 29
Psalms 55:11-15
Context55:11 Disaster is within it;
violence 30 and deceit do not depart from its public square.
55:12 Indeed, 31 it is not an enemy who insults me,
or else I could bear it;
it is not one who hates me who arrogantly taunts me, 32
or else I could hide from him.
55:13 But it is you, 33 a man like me, 34
my close friend in whom I confided. 35
55:14 We would share personal thoughts with each other; 36
in God’s temple we would walk together among the crowd.
55:15 May death destroy them! 37
May they go down alive into Sheol! 38
For evil is in their dwelling place and in their midst.
Proverbs 26:24-25
Context26:24 The one who hates others disguises 39 it with his lips,
but he stores up 40 deceit within him. 41
26:25 When 42 he speaks graciously, 43 do not believe him, 44
for there are seven 45 abominations 46 within him.
Jeremiah 41:5-7
Context41:5 eighty men arrived from Shechem, Shiloh, and Samaria. 47 They had shaved off their beards, torn their clothes, and cut themselves to show they were mourning. 48 They were carrying grain offerings and incense to present at the temple of the Lord in Jerusalem. 49 41:6 Ishmael son of Nethaniah went out from Mizpah to meet them. He was pretending to cry 50 as he walked along. When he met them, he said to them, “Come with me to meet Gedaliah son of Ahikam.” 51 41:7 But as soon as they were inside the city, Ishmael son of Nethaniah and the men who were with him slaughtered them and threw their bodies 52 in a cistern.
Luke 20:20-21
Context20:20 Then 53 they watched him carefully and sent spies who pretended to be sincere. 54 They wanted to take advantage of what he might say 55 so that they could deliver him up to the authority and jurisdiction 56 of the governor. 20:21 Thus 57 they asked him, “Teacher, we know that you speak and teach correctly, 58 and show no partiality, but teach the way of God in accordance with the truth. 59
[26:48] 1 tn Grk “the one who betrays him.”
[26:48] 2 tn Grk “The one I kiss is he.”
[26:48] 3 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 4 tn Here καί (kai) has not been translated.
[26:49] 5 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.
[26:2] 6 tn Or “will be delivered up.”
[26:2] 7 sn See the note on crucified in 20:19.
[15:8] 8 tn The term “heart” is a collective singular in the Greek text.
[15:9] 9 sn A quotation from Isa 29:13.
[15:10] 10 tn Grk “And calling the crowd, he said to them.” The participle προσκαλεσάμενος (proskalesamenos) has been translated as attendant circumstance. The emphasis here is upon Jesus’ speaking to the crowd.
[15:12] 12 sn See the note on Pharisees in 3:7.
[15:2] 13 tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 Ë1 579 700 892 1424 pc f g1); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA27 has the pronoun in brackets, indicating doubts as to its authenticity.
[15:2] 14 tn Grk “when they eat bread.”
[10:18] 15 sn These statements look at persecution both from a Jewish context as the mention of courts and synagogues suggests, and from a Gentile one as the reference to governors and kings suggests. Some fulfillment of Jewish persecution can be seen in Acts.
[10:19] 16 tn Here δέ (de) has not been translated.
[10:19] 17 tn Grk “how or what you might speak.”
[10:19] 18 tn Grk “in that hour.”
[4:1] 19 tn Heb “the sons of the exile.”
[4:2] 20 tn Heb “the heads of the fathers.” So also in v. 3.
[4:2] 21 tn Heb “Let us build with you.”
[4:2] 22 tc The translation reads with the Qere, a Qumran
[4:2] 24 sn Esarhaddon was king of Assyria ca. 681-669
[4:2] 25 sn The Assyrian policy had been to resettle Samaria with peoples from other areas (cf. 2 Kgs 17:24-34). These immigrants acknowledged Yahweh as well as other deities in some cases. The Jews who returned from the Exile regarded them with suspicion and were not hospitable to their offer of help in rebuilding the temple.
[12:2] 26 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] 27 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] 28 tn The verb form is a jussive, indicating that the statement is imprecatory (“May the
[12:3] 29 tn Heb “a tongue speaking great [things].”
[55:11] 30 tn Or “injury, harm.”
[55:12] 32 tn Heb “[who] magnifies against me.” See Pss 35:26; 38:16.
[55:13] 33 sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.
[55:13] 34 tn Heb “a man according to my value,” i.e., “a person such as I.”
[55:13] 35 tn Heb “my close friend, one known by me.”
[55:14] 36 tn Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b.
[55:15] 37 tc The meaning of the MT is unclear. The Kethib (consonantal text) reads יַשִּׁימָוֶת עָלֵימוֹ (yashimavet ’alemo, “May devastation [be] upon them!”). The proposed noun יַשִּׁימָוֶת occurs only here and perhaps in the place name Beth-Jeshimoth in Num 33:49. The Qere (marginal text) has יַשִּׁי מָוֶת עָלֵימוֹ (yashi mavet ’alemo). The verbal form יַשִּׁי is apparently an alternate form of יַשִּׁיא (yashi’), a Hiphil imperfect from נָשַׁא (nasha’, “deceive”). In this case one might read “death will come deceptively upon them.” This reading has the advantage of reading מָוֶת (mavet, “death”) which forms a natural parallel with “Sheol” in the next line. The present translation is based on the following reconstruction of the text: יְשִׁמֵּם מָוֶת (yeshimmem mavet). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from שָׁמַם (shamam, “be desolate”) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [מ] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib, and (2) that עָלֵימוֹ (’alemo, “upon them”) is a later scribal addition attempting to make sense of a garbled and corrupt text. The preposition עַל (’al) does occur with the verb שָׁמַם (shamam), but in such cases the expression means “be appalled at/because of” (see Jer 49:20; 50:45). If one were to retain the prepositional phrase here, one would have to read the text as follows: יַשִּׁים מָוֶת עָלֵימוֹ (yashim mavet ’alemo, “Death will be appalled at them”). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere.
[55:15] 38 sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.
[26:24] 39 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] 40 tn Or “places; puts; lays up” (cf. KJV, ASV, NASB).
[26:24] 41 tn Heb “within him” (so KJV, ASV) or “in his midst”; NAB “in his inmost being.”
[26:25] 42 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] 43 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] 44 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] 45 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] 46 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.
[41:5] 47 sn Shechem, Shiloh, and Samaria were all cities in the northern kingdom of Israel with important religious and political histories. When Israel was destroyed in 722
[41:5] 48 tn The words “to show they were mourning” are not in the text but are implicit in the acts. They are supplied in the translation for clarification for readers who may not be familiar with ancient mourning customs.
[41:5] 49 tn The words “in Jerusalem” are not in the text but are implicit. They are supplied in the translation for clarity.
[41:6] 50 tn Heb “he was weeping/crying.” The translation is intended to better reflect the situation.
[41:6] 51 tn Heb “Come to Gedaliah the son of Ahikam.” The words that are supplied in the translation are implicit to the situation and are added for clarity.
[41:7] 52 tn The words “and threw their bodies” result from the significant use of the preposition אֶל (’el, so GKC 384 §119.gg and BDB 39 s.v. אֶל 1). Hence the suggestion in BHS (fn a) that the Syriac and two Greek
[20:20] 53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[20:20] 54 tn Grk “righteous,” but in this context the point is their false sincerity.
[20:20] 55 tn Grk “so that they might catch him in some word.”
[20:20] 56 tn This word is often translated “authority” in other contexts, but here, in combination with ἀρχή (arch), it refers to the domain or sphere of the governor’s rule (L&N 37.36).
[20:21] 57 tn Here καί (kai) has been translated as “thus” to indicate the implied result of the plans by the spies.
[20:21] 58 tn Or “precisely”; Grk “rightly.” Jesus teaches exactly, the straight and narrow.
[20:21] 59 sn Teach the way of God in accordance with the truth. Very few comments are as deceitful as this one; they did not really believe this at all. The question was specifically designed to trap Jesus.
