Kejadian 27:26

27:26 Then his father Isaac said to him, “Come here and kiss me, my son.”

Kejadian 27:1

Jacob Cheats Esau out of the Blessing

27:1 When ¹  Isaac was old and his eyes were so weak that he was almost blind, ²  he called his older ³  son Esau and said to him, “My son!” “Here I am!” Esau ⁴  replied.

1 Samuel 10:1-2

Samuel Anoints Saul

10:1 Then Samuel took a small container of olive oil and poured it on Saul’s ⁵  head. Samuel ⁶  kissed him and said, “The Lord has chosen you ⁷  to lead his people Israel! You will rule over the Lord’s people and you will deliver them from the power of the enemies who surround them. This will be your sign that the Lord has chosen ⁸  you as leader over his inheritance. ⁹  10:2 When you leave me today, you will find two men near Rachel’s tomb at Zelzah on Benjamin’s border. They will say to you, ‘The donkeys you have gone looking for have been found. Your father is no longer concerned about the donkeys but has become anxious about you two! ¹⁰  He is asking, “What should I do about my son?”’

1 Samuel 20:9

20:9 Jonathan said, “Far be it from you to suggest this! If I were at all aware that my father had decided to harm you, wouldn’t I tell you about it?”

Amsal 27:6

27:6 Faithful ¹¹  are the wounds of a friend,

but the kisses ¹²  of an enemy are excessive. ¹³ 

Markus 14:45-46

14:45 When Judas ¹⁴  arrived, he went up to Jesus ¹⁵  immediately and said, “Rabbi!” and kissed ¹⁶  him. 14:46 Then they took hold of him ¹⁷  and arrested him.

Lukas 7:45

7:45 You gave me no kiss of greeting, ¹⁸  but from the time I entered she has not stopped kissing my feet.

Lukas 7:1

Healing the Centurion’s Slave

7:1 After Jesus ¹⁹  had finished teaching all this to the people, ²⁰  he entered Capernaum. ²¹ 

Lukas 5:26

5:26 Then ²²  astonishment ²³  seized them all, and they glorified ²⁴  God. They were filled with awe, ²⁵  saying, “We have seen incredible ²⁶  things ²⁷  today.” ²⁸ 

[27:1]  ¹ tn The clause begins with the temporal indicator (“and it happened”), making it subordinate to the main clause that follows later in the sentence.

[27:1]  ² tn Heb “and his eyes were weak from seeing.”

[27:1]  ³ tn Heb “greater” (in terms of age).

[27:1]  ⁴ tn Heb “he”; the referent (Esau) is specified in the translation for clarity.

[10:1]  ⁵ tn Heb “his”; the referent (Saul) has been specified in the translation for clarity.

[10:1]  ⁶ tn Heb “he”; the referent (Samuel) has been specified in the translation for clarity.

[10:1]  ⁷ tn Heb “Is it not that the Lord has anointed you?” The question draws attention to the fact and is a rhetorical way of affirming the Lord’s choice of Saul. The translation reflects the rhetorical force of the question.

[10:1]  ⁸ tn That is, “anointed.”

[10:1]  ⁹ tc The MT reads simply “Is it not that the Lord has anointed you over his inheritance for a leader?” The translation follows the LXX. The MT apparently suffers from parablepsis, whereby a scribe’s eye jumped from the first occurrence of the expression “the Lord has anointed you” to the second occurrence of this expression at the end of v. 1. This mistake caused the accidental omission of the intervening material in the LXX, which appears to preserve the original Hebrew text here.

[10:2]  ¹⁰ sn In the Hebrew text the pronoun you is plural, suggesting that Saul’s father was concerned about his son and the servant who accompanied him.

[27:6]  ¹¹ tn The Niphal participle of אָמַן (’aman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).

[27:6]  ¹² sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere – as indicated by their excessive number.

[27:6]  ¹³ tn The form is נַעְתָּרוֹת (na’tarot), the Niphal participle of עָתַר (’atar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.

[14:45]  ¹⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:45]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[14:45]  ¹⁶ 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.

[14:46]  ¹⁷ tn Grk “put their hands on him.”

[7:45]  ¹⁸ tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.

[7:1]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:1]  ²⁰ tn Grk “After he had completed all his sayings in the hearing of the people.”

[7:1]  ²¹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[7:1]  map For location see Map1 D2; Map2 C3; Map3 B2.

[5:26]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:26]  ²³ tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”

[5:26]  ²⁴ tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.

[5:26]  ²⁵ tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.

[5:26]  ²⁶ tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).

[5:26]  ²⁷ tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.

[5:26]  ²⁸ sn See the note on today in 2:11.