Ulangan 22:19

22:19 They will fine him one hundred shekels of silver and give them to the young woman’s father, for the man who made the accusation ¹  ruined the reputation ²  of an Israelite virgin. She will then become his wife and he may never divorce her as long as he lives.

Keluaran 20:16

20:16 “You shall not give ³  false testimony ⁴  against your neighbor.

Keluaran 23:1

Justice

23:1 ⁵ “You must not give ⁶  a false report. ⁷  Do not make common cause ⁸  with the wicked ⁹  to be a malicious ¹⁰  witness.

Amsal 18:8

18:8 The words of a gossip ¹¹  are like choice morsels; ¹² 

they go down into the person’s innermost being. ¹³ 

Amsal 18:21

18:21 Death and life are in the power ¹⁴  of the tongue, ¹⁵ 

and those who love its use ¹⁶  will eat its fruit.

Amsal 18:1

18:1 One who has isolated himself ¹⁷  seeks his own desires; ¹⁸ 

he rejects ¹⁹  all sound judgment.

Titus 1:14

1:14 and not pay attention to Jewish myths ²⁰  and commands of people who reject the truth.

[22:19]  ¹ tn Heb “for he”; the referent (the man who made the accusation) has been specified in the translation to avoid confusion with the young woman’s father, the last-mentioned male.

[22:19]  ² tn Heb “brought forth a bad name.”

[20:16]  ³ tn Heb “answer” as in a court of law.

[20:16]  ⁴ tn The expression עֵד שָׁקֶר (’ed shaqer) means “a lying witness” (B. S. Childs, Exodus [OTL], 388). In this verse the noun is an adverbial accusative, “you will not answer as a lying witness.” The prohibition is against perjury. While the precise reference would be to legal proceedings, the law probably had a broader application to lying about other people in general (see Lev 5:1; Hos 4:2).

[23:1]  ⁵ sn People who claim to worship and serve the righteous judge of the universe must preserve equity and justice in their dealings with others. These verses teach that God’s people must be honest witnesses (1-3); God’s people must be righteous even with enemies (4-5); and God’s people must be fair in dispensing justice (6-9).

[23:1]  ⁶ tn Heb “take up, lift, carry” (נָשָׂא, nasa’). This verb was also used in the prohibition against taking “the name of Yahweh in vain.” Sometimes the object of this verb is physical, as in Jonah 1:12 and 15. Used in this prohibition involving speech, it covers both originating and repeating a lie.

[23:1]  ⁷ tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

[23:1]  ⁸ tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

[23:1]  ⁹ tn The word “wicked” (רָשָׁע, rasha’) refers to the guilty criminal, the person who is doing something wrong. In the religious setting it describes the person who is not a member of the covenant and may be involved in all kinds of sin, even though there is the appearance of moral and spiritual stability.

[23:1]  ¹⁰ tn The word חָמָס (khamas) often means “violence” in the sense of social injustices done to other people, usually the poor and needy. A “malicious” witness would do great harm to others. See J. W. McKay, “Exodus 23:1-43, 6-8: A Decalogue for Administration of Justice in the City Gate,” VT 21 (1971): 311-25.

[18:8]  ¹¹ tn Or “slanderer”; KJV, NAB “talebearer”; ASV, NRSV “whisperer.”

[18:8]  ¹² tn The word כְּמִתְלַהֲמִים (kÿmitlahamim) occurs only here. It is related to a cognate verb meaning “to swallow greedily.” Earlier English versions took it from a Hebrew root הָלַם (halam, see the word לְמַהֲלֻמוֹת [lÿmahalumot] in v. 6) meaning “wounds” (so KJV). But the translation of “choice morsels” fits the idea of gossip better.

[18:8]  ¹³ tn Heb “they go down [into] the innermost parts of the belly”; NASB “of the body.”

[18:8]  sn When the choice morsels of gossip are received, they go down like delicious food – into the innermost being. R. N. Whybray says, “There is a flaw in human nature that assures slander will be listened to” (Proverbs [CBC], 105).

[18:21]  ¹⁴ tn Heb “in the hand of.”

[18:21]  ¹⁵ sn What people say can lead to life or death. The Midrash on Psalms shows one way the tongue [what is said] can cause death: “The evil tongue slays three, the slanderer, the slandered, and the listener” (Midrash Tehillim 52:2). See J. G. Williams, “The Power of Form: A Study of Biblical Proverbs,” Semeia 17 (1980): 35-38.

[18:21]  ¹⁶ tn The referent of “it” must be the tongue, i.e., what the tongue says (= “its use”). So those who enjoy talking, indulging in it, must “eat” its fruit, whether good or bad. The expression “eating the fruit” is an implied comparison; it means accept the consequences of loving to talk (cf. TEV).

[18:1]  ¹⁷ tn The Niphal participle functions substantively and has a reflexive nuance: “one who has separated himself” (cf. KJV, ASV, NASB). He is not merely anti-social; he is a problem for society since he will defy sound judgment. The Mishnah uses the verse to teach the necessity of being part of a community because people have social responsibilities and need each other (m. Avot 2:4).

[18:1]  ¹⁸ tc The MT has “seeks [his own] desire[s].” The translation in the LXX represents a Hebrew Vorlage of לְתֹאֲנָה (lÿto’anah) instead of לְתַאֲוָה (lÿta’avah); this could be translated “seeks his own occasion,” that is, “his own pretext” (C. H. Toy, Proverbs [ICC], 354; cf. NAB). The MT makes sense as it stands and the emendation is not really necessary.

[18:1]  ¹⁹ tn Heb “breaks out”; NRSV “showing contempt for”; NLT “snarling at.” This individual breaks out in contention against sound judgment. He is in opposition to society (e.g., Prov 17:14; 20:3).

[1:14]  ²⁰ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.