Proverbs 10:18

10:18 The one who conceals hatred utters lies, ¹ 

and the one who spreads ²  slander ³  is certainly ⁴  a fool.

Proverbs 10:2

10:2 Treasures gained by wickedness ⁵  do not profit,

but righteousness ⁶  delivers from mortal danger. ⁷ 

Proverbs 20:9-10

20:9 Who can say, ⁸  “I have kept my heart clean; ⁹ 

I am pure ¹⁰  from my sin”?

20:10 Diverse weights and diverse measures ¹¹  –

the Lord abhors ¹²  both of them.

Ezekiel 33:31

33:31 They come to you in crowds, ¹³  and they sit in front of you as ¹⁴  my people. They hear your words, but do not obey ¹⁵  them. For they talk lustfully, ¹⁶  and their heart is set on ¹⁷  their own advantage. ¹⁸ 

Luke 22:47-48

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ¹⁹  and the man named Judas, one of the twelve, was leading them. He walked up ²⁰  to Jesus to kiss him. ²¹  22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ²² 

[10:18]  ¹ tn Heb “lips of falsehood.” The genitive noun שָׁקֶר (shaqer, “falsehood”) functions as an attributive genitive. The noun “lips” is a metonymy of cause for speech produced by lips. The one who shows friendliness while concealing hatred is a liar (e.g., Ps 28:3).

[10:18]  ² tn Heb “causes to go out.” The Hiphil of יָצָא (yatsa) literally means “to cause to go out” (BDB 424 s.v. Hiph.1). This may refer to speech (“to utter”) in the sense of causing words to go out of one’s mouth, or it may refer to slander (“to spread”) in the sense of causing slander to go out to others.

[10:18]  ³ tn The word דִבָּה (dibbah) means “whispering; defamation; evil report” (BDB 179 s.v.). Cf. NAB “accusations”; TEV “gossip.”

[10:18]  ⁴ tn Heb “he is a fool.” The independent personal pronoun הוּא (hu’, “he”) is used for emphasis. This is reflected in the translation as “certainly.”

[10:2]  ⁵ tn Heb “treasures of wickedness” (so KJV, ASV); NASB “Ill-gotten gains”; TEV “Wealth that you get by dishonesty.”

[10:2]  ⁶ sn The term “righteousness” here means honesty (cf. TEV). Wealth has limited value even if gained honestly; but honesty delivers from mortal danger.

[10:2]  ⁷ tn Heb “death.” This could refer to literal death, but it is probably figurative here for mortal danger or ruin.

[20:9]  ⁸ sn The verse is a rhetorical question; it is affirming that no one can say this because no one is pure and free of sin.

[20:9]  ⁹ tn The verb form זִכִּיתִי (zikkiti) is the Piel perfect of זָכָה (zakhah, “to be clear; to be clean; to be pure”). The verb has the idea of “be clear, justified, acquitted.” In this stem it is causative: “I have made my heart clean” (so NRSV) or “kept my heart pure” (so NIV). This would be claiming that all decisions and motives were faultless.

[20:9]  ¹⁰ sn The Hebrew verb translated “I am pure” (טָהֵר, taher) is a Levitical term. To claim this purity would be to claim that moral and cultic perfection had been attained and therefore one was acceptable to God in the present condition. Of course, no one can claim this; even if one thought it true, it is impossible to know all that is in the heart as God knows it.

[20:10]  ¹¹ tn The construction simply uses repetition to express different kinds of weights and measures: “a stone and a stone, an ephah and an ephah.”

[20:10]  ¹² tn Heb “an abomination of the Lord.” The phrase features a subjective genitive: “the Lord abhors.”

[33:31]  ¹³ 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]  ¹⁴ tn The word “as” is supplied in the translation.

[33:31]  ¹⁵ tn Heb “do.”

[33:31]  ¹⁶ tn Heb “They do lust with their mouths.”

[33:31]  ¹⁷ tn Heb “goes after.”

[33:31]  ¹⁸ 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.

[22:47]  ¹⁹ 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]  ²⁰ tn Grk “drew near.”

[22:47]  ²¹ 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]  ²² 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.