• Traitor
    Aid to Bible Understanding

    • TRAITOR

      One who betrays another’s trust, is false to a duty or acts treasonously against his country or ruler. The most infamous traitor of the Bible was “Judas Iscariot, who turned traitor.” (Luke 6:16) The Greek noun pro·doʹtes (“betrayer, traitor,” from a verb meaning “to give forth or over, to betray”) aptly describes Judas, for after being selected as an apostle he became a greedy, practicing thief (John 12:6) and finally betrayed Jesus to the authorities for a comparatively small sum. (Matt. 26:14-16, 25, 48, 49) His was not merely a temporary abandoning of Christ by fleeing from what appeared to be a dangerous situation (Mark 14:50), but was a deliberate betrayal of Jesus to those seeking his death.

      The Jewish religious leaders were correctly termed “betrayers and murderers,” for they employed traitorous Judas, personally turned their fellow countryman Christ over to the Romans and then, in an outrage of justice, opposed the declaration of Jesus’ innocence and demanded his death.—John 18:28–19:16; Acts 3:13-15; 7:52.

      Another outstanding example of a traitor listed in the Bible was Ahithophel. Though having been King David’s trusted counselor, he joined Absalom’s insurrection. (2 Sam. 15:12, 31; 16:20-23; compare Psalm 55:20, 21.) God thwarted the traitorous adviser’s counsel, leading to Ahithophel’s death by suicide. (2 Sam. 17:23) Evidently David had other experiences with persons who turned against him. A number of modern Bible translations render the plural Hebrew participle bogh·dhimʹ (from a root meaning “to deal treacherously”) as “traitors” at Psalm 59:5: “Do not show favor to any hurtful traitors.” (JB, NE [1970 ed.], NW, Mo) The superscription of the psalm suggests that it relates to the time when Saul sent men to watch David’s house in order to kill him. (1 Sam. 19:11-18) So the “traitors” mentioned at Psalm 59:5 may have been associates of David who had deserted him or who were willing to betray him in that hour of trial. Or, since the preceding words call on God to turn his attention to “all the nations,” the term “traitors” may have referred to all opposers of God’s will, whether inside or outside Israel.

      The prophecy in 2 Timothy 3:1-5 about conditions to exist in “the last days” indicates that there would be many betrayers or traitors (Gr., pro·doʹtes). Christians were advised to “turn away” from such, as befits persons striving to be loyal and honest in all things.—1 Thess. 2:10; Heb. 13:18.

  • Transfiguration
    Aid to Bible Understanding

    • TRANSFIGURATION

      A miraculous event in the earthly life of Jesus Christ that was witnessed by Peter, James and John. (Matt. 17:1-9; Mark 9:2-10; Luke 9:28-36) Matthew and Mark say that on this occasion Jesus’ “face shone as the sun, and his outer garments became brilliant as the light,” becoming “far whiter than any clothes cleaner on earth could whiten them,” and Luke states that “the appearance of his face became different.” The transfiguration occurred on a mountain sometime after Passover of 32 C.E., quite a while before Jesus’ final trip to Jerusalem. It probably took place at night, for the apostles “were weighed down with sleep.” (Luke 9:32) At night the event would be more vivid, and they did spend the night on the mountain, for it was not until the next day that they descended. (Luke 9:37) Just how long the transfiguration lasted, however, the Bible does not say.

      Prior to ascending the mountain, Christ had asked all his disciples: “Who are men saying that I am?” whereupon Peter replied: “You are the Christ.” At that Jesus told them that he would die and be resurrected (Mark 8:27-31), though he also promised that some of his disciples would “not taste death at all” until they had first seen “the Son of man coming in his kingdom,” or “the kingdom of God already come in power.” (Matt. 16:28; Mark 9:1) This promise was fulfilled “six days later” (or “eight” according to Luke, who apparently includes the day of the promise and that of the fulfillment) when Peter, James and John accompanied Jesus into a “lofty mountain” (Matt. 17:1; Mark 9:2; Luke 9:28) where, while praying, Jesus was transfigured before them.

      LOCATION OF THE TRANSFIGURATION

      Just before the transfiguration, Jesus and his disciples were in the region of Caesarea Philippi, the present-day village of Banias. (Mark 8:27) It is unlikely that Christ and the apostles departed from this vicinity or region when going to the “lofty mountain.” (Mark 9:2) Mount Tabor has been viewed as the traditional site from about the fourth century C.E., but, lying about fifty miles (80.5 kilometers) from Caesarea Philippi, it seems an improbable location.—See TABOR No. 1.

      Mount Hermon, on the other hand, is only fourteen miles (22.5 kilometers) N of Caesarea Philippi. It rises to a height of over 9,000 feet (c. 2,743 meters) above sea level and would therefore be a “lofty mountain.” (Matt. 17:1) Hence, the transfiguration may have taken place on some spur of Mount Hermon. This is the view of many modern scholars, though the Bible’s silence on the matter leaves the exact location uncertain.

      SIGNIFICANCE OF THE EVENT

      During Jesus’ transfiguration, Moses and Elijah also appeared “with glory.” (Luke 9:30, 31) It had been foretold that Jehovah would raise up a prophet like Moses, and that promise was fulfilled in Christ. (Deut. 18:15-19; Acts 3:19-23) Between Moses and Jesus there were such similarities as these: babes were killed at both of their births, though they themselves were spared (Ex. 1:20–2:10; Matt. 2:7-23); they both experienced fasts of forty days’ duration (Ex. 24:18; 34:28; Deut. 9:18, 25; Matt. 4:1, 2); both were raised up by God in the interests of true worship and to effect deliverance (Ex. 3:1-10; Acts 7:30-37; 3:19-23); they were each privileged by God to mediate a covenant with his people (Ex. 24:3-8; Heb. 8:3-6; 9:15); both were used by Jehovah to magnify his name.—Ex. 9:13-16; John 12:28-30; 17:5, 6, 25, 26.

      It was also foretold that Jehovah would send Elijah the prophet, among whose works was that of turning persons of Israel to true repentance. While Jesus was on earth John the Baptist did a work of that kind and served as the Messiah’s forerunner, fulfilling Malachi 4:5, 6. (Matt. 11:11-15; Luke 1:11-17) But, since the transfiguration occurred after the death of John the Baptist, Elijah’s appearance in it indicates that a work of restoration would be associated with the establishment of God’s kingdom in the hands of Christ.

      During the transfiguration, Jesus, Moses and Elijah talked about Christ’s “departure [a form of the Greek word eʹxo·dos] that he was destined to fulfill at Jerusalem.” (Luke 9:31) This eʹxo·dos, exodus or “departure,” evidently involved both Christ’s death and his subsequent resurrection to spirit life.

      Some critics have endeavored to class the transfiguration as simply a dream. However, Peter, James and John would not logically all have had exactly the same dream. Jesus himself called what took place a “vision” (Matt. 17:9), but not a mere illusion. Christ was actually there, though Moses and Elijah, who were dead, were not literally present. They were represented in vision. The Greek word used for “vision” at Matthew 17:9 is hoʹra·ma, meaning “the thing seen—a sight; a spectacle; a view.” It does not imply unreality, as though the observers were laboring under a delusion. Nor were they insensible to what occurred, for they were fully awake when witnessing the transfiguration. With their literal eyes and ears they actually saw and heard what took place at that time.—Luke 9:32.

      As Moses and Elijah were being separated from Jesus, Peter, “not realizing what he was saying,” suggested the erecting of three tents, one each for Jesus, Moses and Elijah. (Luke 9:33) But as the apostle spoke a cloud formed (Luke 9:34), evidently (as at the tent of meeting in the wilderness) symbolizing Jehovah’s presence there on the mountain of the transfiguration. (Ex. 40:34-38) From out of the cloud there came Jehovah’s voice, saying: “This is my Son, the one that has been chosen. Listen to him.” (Luke 9:35) Years later, with reference to the transfiguration, Peter identified the heavenly voice as that of “God the Father.” (2 Pet. 1:17, 18) In the transfiguration, evidently Moses and Elijah represented the Law and the Prophets, both of which pointed toward and were fulfilled in Christ. Whereas in the past God had spoken through prophets, he now indicated that he would do so through his Son.—Gal. 3:24; Heb. 1:1-3.

      The apostle Peter viewed the transfiguration as a marvelous confirmation of the prophetic word, and by having been an eyewitness of Christ’s magnificence he was able to acquaint his readers “with the power and presence of our Lord Jesus Christ.” (2 Pet. 1:16, 19) The apostle had experienced the fulfillment of Christ’s promise that some of his followers would “not taste death at all until first they see the kingdom of God already come in power.” (Mark 9:1) The apostle John may also have alluded to the transfiguration at John 1:14.

      Jesus told his three apostles: “Tell the vision to no one until the Son of man is raised up from the dead.” (Matt. 17:9) They did refrain from then reporting what they saw to anyone, apparently even to the other apostles. (Luke 9:36) While descending from the mountain, the three apostles “discussed among themselves what this rising from the dead meant,” concerning which Jesus had commented. (Mark 9:10) One current Jewish religious teaching was that Elijah must appear before the resurrection of the dead that would inaugurate the Messiah’s reign. So, the apostles inquired: “Why, then, do the scribes say that Elijah must come first?” Jesus assured them that Elijah had come and they perceived that he spoke of John the Baptist.—Matt. 17:10-13.

      The transfiguration, it seems, served to fortify Christ for his sufferings and death, while also comforting and strengthening the faith of his followers. It showed that Jesus had God’s approval and it was a foreview of his future glory and kingdom power. It presaged the second presence of Christ, when his kingly authority would be complete.

  • Trap
    Aid to Bible Understanding

    • TRAP

      A means or device for catching an animal, usually having a snare or spring that, when triggered, seizes, imprisons or kills the animal. As a rule, it is hidden, camouflaged or disguised in some manner so as to deceive the victim; bait is often used. A number of different Hebrew words are rendered variously as “trap,” ‘snare’ and ‘net.’ (Ps. 141:9, 10) Though the Bible does not provide detailed descriptions of the kinds of animal traps and snares used in ancient times, passages such as Job 18:8-10; Psalm 10:9; 140:5 and Jeremiah 18:22 give a general idea of how some of these were employed. For information regarding their construction and use, see BIRDCATCHER; HUNTING AND FISHING.

      FIGURATIVE OR ILLUSTRATIVE USE

      As they bring captivity, harm or death to animals caught in them, snares and traps can represent causes of loss of freedom, calamity, ruin or death. Thus, after Moses announced the coming of a severe locust plague on Egypt, Pharaoh’s servants asked: “How long will this man prove to be as a snare to us?” (Ex. 10:7) The previous plagues had all come at the announcement of Moses and, therefore, he had proved to be as a snare, that is, a cause of calamity or ruin to the Egyptians. Jehovah repeatedly warned the Israelites about allowing the Canaanites to remain in the Promised Land so that they would not fall into the trap of idolatry. (Ex. 23:32, 33; 34:12; Deut. 7:16, 25; Josh. 23:13) Idolatry was a trap or an insidious cause of calamity for the Israelites in that it resulted in their losing Jehovah’s favor and protection and led to oppression and restraint at the hands of their enemies. It was also deceptive, was baited with the pretense of bringing benefits and pleasures. (Judg. 2:2, 3, 11-16; 8:27) Similarly, King Saul used his daughter Michal in a scheme, saying: “I shall give her to [David] that she may serve as a snare to him.” (1 Sam. 18:21) Saul secretly hoped that David would lose his life in the venturesome exploit needed to obtain a hundred foreskins of the Philistines to give to the king instead of “marriage money.”—1 Sam. 18:25.

      Another feature of traps alluded to in figurative terms is the speed with which they can operate, catching one unawares. The fall of Babylon to the Medes and Persians, for example, came so suddenly and unexpectedly that it was as if Jehovah had sprung a snare or trap on her.—Jer. 50:24; compare Luke 21:34, 35.

      An individual must carefully examine and be cautious about what he vows or guarantees to do so that he does not find himself trapped in a situation from which escape may be difficult or virtually impossible. (Prov. 6:1-3; 20:25) Companionship with a person given to fits of anger can cause one to become just like him. This is a snare, for it leads to entanglement in quarrels, ruinous complications and sin. (Prov. 22:24, 25; compare 1 Corinthians 15:33.) On the other hand, fear of God and striving to keep His way aids the wise one to avoid being enticed into wrongdoing (such as involvement with prostitutes) that might become a trap leading to death.—Prov. 13:14; 14:27; compare Proverbs 5:3-8; 7:21-23.

      In the first century C.E., some Christians, attracted by the allurement of riches, fell into a snare that brought spiritual ruin. (1 Tim. 6:9, 10) Others are said to have fallen into the “snare of the Devil.” Evidently this means that they had been misled and deviated from the truth and thus had become victims of the adversary. Timothy was urged to instruct such persons with mildness so that they might come