Imamat 19:16

19:16 You must not go about as a slanderer among your people. ¹  You must not stand idly by when your neighbor’s life is at stake. ²  I am the Lord.

Amsal 10:18

10:18 The one who conceals hatred utters lies, ³ 

and the one who spreads ⁴  slander ⁵  is certainly ⁶  a fool.

Amsal 10:1

The First Collection of Solomonic Proverbs ⁷ 

10:1 The Proverbs of Solomon:

A wise child ⁸  makes a father rejoice, ⁹ 

but a foolish child ¹⁰  is a grief to his mother. ¹¹ 

Titus 3:11

3:11 You know ¹²  that such a person is twisted by sin ¹³  and is conscious of it himself. ¹⁴ 

Titus 2:3

2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good.

Wahyu 12:10

12:10 Then ¹⁵  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ¹⁶  of his Christ, ¹⁷  have now come,

because the accuser of our brothers and sisters, ¹⁸ 

the one who accuses them day and night ¹⁹  before our God,

has been thrown down.

[19:16]  ¹ tn The term רָכִיל (rakhil) is traditionally rendered “slanderer” here (so NASB, NIV, NRSV; see also J. E. Hartley, Leviticus [WBC], 304, 316), but the exact meaning is uncertain (see the discussion in B. A. Levine, Leviticus [JPSTC], 129). It is sometimes related to I רָכַל (“to go about as a trader [or “merchant”]”; BDB 940 s.v. רָכַל), and taken to refer to cutthroat business dealings, but there may be a II רָכַל, the meaning of which is dubious (HALOT 1237 s.v. II *רכל). Some would render it “to go about as a spy.”

[19:16]  ² tn Heb “You shall not stand on the blood of your neighbor.” This part of the verse is also difficult to interpret. The rendering here suggests that one will not allow a neighbor to be victimized, whether in court (cf. v. 15) or in any other situation (see the discussion in B. A. Levine, Leviticus [JPSTC], 129).

[10:18]  ³ 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]  ⁴ 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]  ⁵ tn The word דִבָּה (dibbah) means “whispering; defamation; evil report” (BDB 179 s.v.). Cf. NAB “accusations”; TEV “gossip.”

[10:18]  sn The one who spreads slander is a fool because it not only destroys others but comes back on the guilty. See also the sayings of Amenemope and Ahiqar on these subjects (ANET 423, 429).

[10:18]  ⁶ 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.”

[10:1]  ⁷ sn Beginning with ch. 10 there is a difference in the form of the material contained in the book of Proverbs. No longer are there long admonitions, but the actual proverbs, short aphorisms dealing with right or wrong choices. Other than a few similar themes grouped together here and there, there is no arrangement to the material as a whole. It is a long collection of approximately 400 proverbs.

[10:1]  ⁸ tn Heb “son.”

[10:1]  ⁹ tn The imperfect tense describes progressive or habitual action, translated here with an English present tense. These fit the nature of proverbs which are general maxims, and not necessarily absolutes or universal truths. One may normally expect to find what the proverb notes, and one should live according to its instructions in the light of those expectations; but one should not be surprised if from time to time there is an exception. The fact that there may be an exception does not diminish the need to live by the sayings.

[10:1]  ¹⁰ tn Heb “son.”

[10:1]  ¹¹ tn Heb “grief of his mother.” The noun “grief” is in construct, and “mother” is an objective genitive. The saying declares that the consequences of wisdom or folly affects the parents.

[3:11]  ¹² tn Grk “knowing” (as a continuation of the previous clause).

[3:11]  ¹³ tn Grk “is perverted and is sinning.”

[3:11]  ¹⁴ tn Grk “is sinning, being self-condemned.”

[12:10]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ¹⁶ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ¹⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ¹⁸ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ¹⁹ tn Or “who accuses them continually.”