Proverbs 30:20

30:20 This is the way ¹  of an adulterous ²  woman:

she eats and wipes her mouth ³ 

and says, “I have not done wrong.” ⁴ 

Ezekiel 33:31

33:31 They come to you in crowds, ⁵  and they sit in front of you as ⁶  my people. They hear your words, but do not obey ⁷  them. For they talk lustfully, ⁸  and their heart is set on ⁹  their own advantage. ¹⁰ 

Matthew 26:15-16

26:15 and said, “What will you give me to betray him into your hands?” ¹¹  So they set out thirty silver coins for him. 26:16 From that time ¹²  on, Judas ¹³  began looking for an opportunity to betray him.

Matthew 26:21

26:21 And while they were eating he said, “I tell you the truth, ¹⁴  one of you will betray me.” ¹⁵ 

John 13:2

13:2 The evening meal ¹⁶  was in progress, and the devil had already put into the heart ¹⁷  of Judas Iscariot, Simon’s son, that he should betray ¹⁸  Jesus. ¹⁹ 

John 13:26-30

13:26 Jesus replied, ²⁰  “It is the one to whom I will give this piece of bread ²¹  after I have dipped it in the dish.” ²²  Then he dipped the piece of bread in the dish ²³  and gave it to Judas Iscariot, Simon’s son. 13:27 And after Judas ²⁴  took the piece of bread, Satan entered into him. ²⁵  Jesus said to him, ²⁶  “What you are about to do, do quickly.” 13:28 (Now none of those present at the table ²⁷  understood ²⁸  why Jesus ²⁹  said this to Judas. ³⁰  13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ³¹  or to give something to the poor.) ³²  13:30 Judas ³³  took the piece of bread and went out immediately. (Now it was night.) ³⁴ 

[30:20]  ¹ sn Equally amazing is the insensitivity of the adulterous woman to the sin. The use of the word “way” clearly connects this and the preceding material. Its presence here also supports the interpretation of the final clause in v. 19 as referring to sexual intimacy. While that is a wonder of God’s creation, so is the way that human nature has distorted it and ruined it.

[30:20]  ² sn The word clearly indicates that the woman is married and unchaste; but the text describes her as amoral as much as immoral – she sees nothing wrong with what she does.

[30:20]  ³ sn The acts of “eating” and “wiping her mouth” are euphemistic; they employ an implied comparison between the physical act of eating and wiping one’s mouth afterward on the one hand with sexual activity on the other hand (e.g., Prov 9:17).

[30:20]  ⁴ sn This is the amazing part of the observation. It is one thing to sin, for everyone sins, but to dismiss the act of adultery so easily, as if it were no more significant than a meal, is incredibly brazen.

[33:31]  ⁵ 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]  ⁶ tn The word “as” is supplied in the translation.

[33:31]  ⁷ tn Heb “do.”

[33:31]  ⁸ tn Heb “They do lust with their mouths.”

[33:31]  ⁹ tn Heb “goes after.”

[33:31]  ¹⁰ 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.

[26:15]  ¹¹ tn Grk “What will you give to me, and I will betray him to you?”

[26:16]  ¹² tn Here καί (kai) has not been translated.

[26:16]  ¹³ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[26:21]  ¹⁴ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[26:21]  ¹⁵ tn Or “will hand me over.”

[13:2]  ¹⁶ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ¹⁷ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ¹⁸ tn Or “that he should hand over.”

[13:2]  ¹⁹ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:26]  ²⁰ tn Grk “Jesus answered.”

[13:26]  ²¹ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ²² tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ²³ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:27]  ²⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ²⁵ tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  ²⁶ tn Grk “Then Jesus said to him.”

[13:28]  ²⁷ tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

[13:28]  ²⁸ tn Or “knew.”

[13:28]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ³⁰ tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[13:29]  ³¹ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ³² sn This is a parenthetical note by the author.

[13:30]  ³³ tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.

[13:30]  ³⁴ sn Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).