Keluaran 20:7

20:7 “You shall not take ¹  the name of the Lord your God in vain, ²  for the Lord will not hold guiltless ³  anyone who takes his name in vain.

Imamat 19:12

19:12 You must not swear falsely ⁴  in my name, so that you do not profane ⁵  the name of your God. I am the Lord.

Bilangan 30:2-16

30:2 If a man ⁶  makes a vow ⁷  to the Lord or takes an oath ⁸  of binding obligation on himself, ⁹  he must not break his word, but must do whatever he has promised. ¹⁰ 

Vows Made by Single Women

30:3 “If a young ¹¹  woman who is still living ¹²  in her father’s house makes a vow to the Lord or places herself under an obligation, 30:4 and her father hears of her vow or the obligation to which she has pledged herself, and her father remains silent about her, ¹³  then all her vows will stand, ¹⁴  and every obligation to which she has pledged herself will stand. 30:5 But if her father overrules her when he hears ¹⁵  about it, then none ¹⁶  of her vows or her obligations which she has pledged for herself will stand. And the Lord will release ¹⁷  her from it, because her father overruled her.

Vows Made by Married Women

30:6 “And if she marries a husband while under a vow, ¹⁸  or she uttered ¹⁹  anything impulsively by which she has pledged herself, 30:7 and her husband hears about it, but remains silent about her when he hears about it, then her vows will stand and her obligations which she has pledged for herself will stand. 30:8 But if when her husband hears it he overrules her, then he will nullify ²⁰  the vow she has taken, ²¹  and whatever she uttered impulsively which she has pledged for herself. And the Lord will release her from it.

Vows Made by Widows

30:9 “But every vow of a widow or of a divorced woman which she has pledged for herself will remain intact. ²²  30:10 If she made the vow in her husband’s house or put herself under obligation with an oath, 30:11 and her husband heard about it, but remained silent about her, and did not overrule her, then all her vows will stand, and every obligation which she pledged for herself will stand. 30:12 But if her husband clearly nullifies ²³  them when he hears them, then whatever she says ²⁴  by way of vows or obligations will not stand. Her husband has made them void, and the Lord will release her from them.

30:13 “Any vow or sworn obligation that would bring affliction to her, ²⁵  her husband can confirm or nullify. ²⁶  30:14 But if her husband remains completely silent ²⁷  about her from day to day, he thus confirms all her vows or all her obligations which she is under; he confirms them because he remained silent about when he heard them. 30:15 But if he should nullify them after he has heard them, then he will bear her iniquity.” ²⁸ 

30:16 These are the statutes that the Lord commanded Moses, relating to ²⁹  a man and his wife, and a father and his young daughter who is still living in her father’s house.

Ulangan 5:11

5:11 You must not make use of the name of the Lord your God for worthless purposes, ³⁰  for the Lord will not exonerate anyone who abuses his name that way. ³¹ 

Ulangan 23:23

23:23 Whatever you vow, you must be careful to do what you have promised, such as what you have vowed to the Lord your God as a freewill offering.

Mazmur 50:14

50:14 Present to God a thank-offering!

Repay your vows to the sovereign One! ³² 

Mazmur 76:11

76:11 Make vows to the Lord your God and repay them!

Let all those who surround him ³³  bring tribute to the awesome one!

Pengkhotbah 5:4-6

5:4 When you make a vow ³⁴  to God, do not delay in paying it. ³⁵ 

For God ³⁶  takes no pleasure in fools:

Pay what you vow!

5:5 It is better for you not to vow

than to vow and not pay it. ³⁷ 

5:6 Do not let your mouth cause you ³⁸  to sin,

and do not tell the priest, ³⁹  “It was a mistake!” ⁴⁰ 

Why make God angry at you ⁴¹ 

so that he would destroy the work of your hands?”

Nahum 1:15

Proclamation of the Deliverance of Judah

1:15 (2:1) ⁴²  Look! A herald is running ⁴³  on the mountains!

A messenger is proclaiming deliverance: ⁴⁴ 

“Celebrate your sacred festivals, O Judah!

Fulfill your sacred vows to praise God! ⁴⁵ 

For never again ⁴⁶  will the wicked ⁴⁷  Assyrians ⁴⁸  invade ⁴⁹  you,

they ⁵⁰  have been completely destroyed.” ⁵¹ 

[20:7]  ¹ tn Or “use” (NCV, TEV); NIV, CEV, NLT “misuse”; NRSV “make wrongful use of.”

[20:7]  ² tn שָׁוְא (shav’, “vain”) describes “unreality.” The command prohibits use of the name for any idle, frivolous, or insincere purpose (S. R. Driver, Exodus, 196). This would include perjury, pagan incantations, or idle talk. The name is to be treated with reverence and respect because it is the name of the holy God.

[20:7]  ³ tn Or “leave unpunished.”

[19:12]  ⁴ tn Heb “And you shall not swear to the falsehood.”

[19:12]  ⁵ tn Heb “and you shall not profane”; NAB “thus profaning.”

[30:2]  ⁶ tn The legal construction states the class to which the law applies, and then lays down the condition: “men [man] – if….”

[30:2]  ⁷ tn The Hebrew text uses a cognate accusative construction to express this: “a man if he vows a vow.”

[30:2]  ⁸ tn The expression is “swear an oath” (הִשָּׁבַע שְׁבֻעָה, hishava’ shÿvu’ah). The vow (נֵדֶר, neder) was a promise to donate something of oneself or one’s substance to the Lord. The solemn oath seals the vow before the Lord, perhaps with sacrifice. The vocabulary recalls Abraham’s treaty with Abimelech and the naming of Beer Sheba with the word (see Gen 21).

[30:2]  ⁹ tn The Hebrew text hasלֶאְסֹר אִסָּר (le’sor ’issar), meaning “to take a binding obligation.” This is usually interpreted to mean a negative vow, i.e., the person attempts to abstain from something that is otherwise permissible. It might involve fasting, or abstaining from marital sex, but it might also involve some goal to be achieved, and the abstaining from distractions until the vow is fulfilled (see Ps 132). The נֶדֶר (neder) may have been more for religious matters, and the אִסָּר more for social concerns, but this cannot be documented with certainty.

[30:2]  ¹⁰ tn Heb “according to all that goes out of his mouth.”

[30:3]  ¹¹ tn The qualification comes at the end of the verse, and simply says “in her youth.”

[30:3]  ¹² tn The Hebrew text just has “in her father’s house” and not “who is still living,” but that is the meaning of the line.

[30:4]  ¹³ tn The intent of this expression is that he does not object to the vow.

[30:4]  ¹⁴ tn The verb קוּם (qum) is best translated “stand” here, but the idea with it is that what she vows is established as a genuine oath with the father’s approval (or acquiescence).

[30:5]  ¹⁵ tn The idiom is “in the day of,” but it is used in place of a preposition before the infinitive construct with its suffixed subjective genitive. The clause is temporal.

[30:5]  ¹⁶ tn The Hebrew “all will not stand” is best rendered “none will stand.”

[30:5]  ¹⁷ tn The verb has often been translated “forgive” (cf. KJV, ASV, NASB, NRSV, NLT), but that would suggest a sin that needed forgiving. The idea of “release from obligation” is better; the idea is like that of having a debt “forgiven” or “retired.” In other words, she is free from the vow she had made. The Lord will not hold the woman responsible to do what she vowed.

[30:6]  ¹⁸ tn Heb “and her vows are upon her.” It may be that the woman gets married while her vows are still unfulfilled.

[30:6]  ¹⁹ tn The Hebrew text indicates that this would be some impetuous vow that she uttered with her lips, a vow that her husband, whether new or existing, would not approve of. Several translate it “a binding obligation rashly uttered.”

[30:8]  ²⁰ tn The verb is the Hiphil perfect with a vav (ו) consecutive from the verb פָּרַר (parar, “to annul”). The verb functions here as the equivalent of an imperfect tense; here it is the apodosis following the conditional clause – if this is the case, then this is what will happen.

[30:8]  ²¹ tn Heb “which [she is] under it.”

[30:9]  ²² tn The Hebrew text says her vow “shall stand against her.” In other words, she must fulfill, or bear the consequences of, whatever she vowed.

[30:12]  ²³ tn The verb is the imperfect tense in the conditional clause. It is intensified with the infinitive absolute, which would have the force of saying that he nullified them unequivocally, or he made them null and void.

[30:12]  ²⁴ tn Heb whatever proceeds from her lips.”

[30:13]  ²⁵ tn The sentence uses the infinitive construct לְעַנֹּת (lÿ’annot, “to afflict”), which is the same word used in the instructions for the day of atonement in which people are to afflict themselves (their souls). The case here may be that the woman would take a religious vow on such an occasion to humble herself, to mortify her flesh, to abstain from certain things, perhaps even sexual relations within marriage.

[30:13]  ²⁶ tn Heb “or her husband can nullify.”

[30:14]  ²⁷ tn The sentence uses the infinitive absolute to strengthen the idea.

[30:15]  ²⁸ sn In other words, he will pay the penalty for making her break her vows if he makes her stop what she vowed. It will not be her responsibility.

[30:16]  ²⁹ tn Heb “between.”

[5:11]  ³⁰ tn Heb “take up the name of the Lord your God to emptiness”; KJV “take the name of the Lord thy God in vain.” The idea here is not cursing or profanity in the modern sense of these terms but rather the use of the divine Name for unholy, mundane purposes, that is, for meaningless (the Hebrew term is שָׁוְא) and empty ends. In ancient Israel this would include using the Lord’s name as a witness in vows one did not intend to keep.

[5:11]  ³¹ tn Heb “who takes up his name to emptiness.”

[50:14]  ³² tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.

[76:11]  ³³ tn The phrase “all those who surround him” may refer to the surrounding nations (v. 12 may favor this), but in Ps 89:7 the phrase refers to God’s heavenly assembly.

[5:4]  ³⁴ tn Heb “vow a vow.” The phrase תִּדֹּר נֶדֶר (tiddor neder, “to vow a vow”) is a Hebrew idiom in which the root נדר is repeated for emphasis. The construction is a cognate accusative (see IBHS 166-67 §10.2.1f). The verb נָדַר (nadar, “to vow”) refers to the action of making a solemn promise to the Lord to perform an action or offer a sacrifice, e.g., Lev 27:8; Num 6:21; 30:11; Deut 23:23-24; Jonah 2:10; Mal 1:14; Pss 76:12; 132:2; see HALOT 674 s.v. נדר. The noun נֶדֶר (“vow”) was a gift or offering promised to be given to the Lord (Num 30:3; Deut 12:11; 23:19; Isa 19:12; Nah 2:1 [ET 1:15]; Ps 61:6, 9); see HALOT 674–75 s.v. נֵדֶר. It usually was a sacrifice or free-will offering (Deut 12:6; Ps 66:13) that was often promised during times of pressure (Judg 11:30; 1 Sam 1:11; 2 Sam 15:7-8; Pss 22:25; 66:13; 116:14, 18; Jonah 2:9).

[5:4]  ³⁵ tn The term לְשַׁלְּמוֹ (lÿshallÿmo, preposition + Piel infinitive construct from שָׁלַם, shalam + 3rd person masculine singular suffix) is derived from the root שׁלם which is used in a general sense of paying a debt (2 Kgs 4:7; Ps 37:21; Prov 22:27; Job 41:3), and more specifically of fulfilling a vow to the Lord (Deut 23:22; 2 Sam 15:7; Pss 22:26; 50:14; 61:9; 66:13; 76:12; 116:14, 18; Prov 7:14; Job 22:27; Isa 19:21; Jonah 2:10; Nah 2:1); see HALOT 1535 s.v. שׁלם 3a; BDB 1022 s.v. שָׁלֵם 4. An Israelite was never required to make a vow, but once made, it had to be paid (Lev 22:18-25; 27:1-13; Num 15:2-10; Nah 1:15 [2:1 HT]).

[5:4]  ³⁶ tn Heb “he”; the referent (“God”) has been specified in the translation for clarity.

[5:5]  ³⁷ tn The word “it” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[5:6]  ³⁸ tn Heb “your flesh.” The term בָּשָׂר (basar, “flesh”) is a synecdoche of part (i.e., flesh) for the whole (i.e., whole person), e.g., Gen 2:21; 6:12; Ps 56:4[5]; 65:2[3]; 145:21; Isa 40:5, 6; see HALOT 164 s.v. בָּשָׂר; E. W. Bullinger, Figures of Speech, 642.

[5:6]  ³⁹ tc The MT reads הַמַּלְאָךְ (hammal’akh, “messenger”), while the LXX reads τοῦ θεοῦ (tou qeou, “God”) which reflects an alternate textual tradition of הָאֱלֹהִים (ha’elohim, “God”). The textual problem was caused by orthographic confusion between similarly spelled words. The LXX might have been trying to make sense of a difficult expression. The MT is preferred as the original. All the major translations follow the MT except for Moffatt (“God”).

[5:6]  tn Heb “the messenger.” The term מַלְאָךְ (mal’akh, “messenger”) refers to a temple priest (e.g., Mal 2:7; cf. HALOT 585 s.v. מַלְאָךְ 2.b; BDB 521 s.v. מַלְאָךְ 1.c). The priests recorded what Israelite worshipers vowed (Lev 27:14-15). When an Israelite delayed in fulfilling a vow, a priest would remind him to pay what he had vowed. Although the traditional rabbinic view is that Qoheleth refers to an angelic superintendent over the temple, Rashi suggested that it is a temple-official. Translations reflect both views: “his representative” (NAB), “the temple messenger” (NIV), “the messenger” (RSV, NRSV, NASB, MLB, NJPS), “the angel” (KJV, ASV, Douay) and “the angel of God” (NEB).

[5:6]  ⁴⁰ tn The Hebrew noun שְׁגָגָה (shÿgagah) denotes “error; mistake” and refers to a sin of inadvertence or unintentional sin (e.g., Lev 4:2, 22, 27; 5:18; 22:14; Num 15:24-29; 35:11, 15; Josh 20:3, 9; Eccl 5:5; 10:5); see HALOT 1412 s.v. שְׁגָגָה; BDB 993 s.v. שְׁגָגָה. In this case, it refers to a rash vow thoughtlessly made, which the foolish worshiper claims was a mistake (e.g., Prov 20:25).

[5:6]  ⁴¹ tn Heb “at your voice.” This is an example of metonymy (i.e., your voice) of association (i.e., you).

[1:15]  ⁴² sn Beginning with 1:15, the verse numbers through 2:13 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 1:15 ET = 2:1 HT, 2:1 ET = 2:2 HT, etc., through 2:13 ET = 2:14 HT. Beginning with 3:1, the verse numbers in the English Bible and the Hebrew Bible are again the same.

[1:15]  ⁴³ tn Heb “the feet of a herald.”

[1:15]  ⁴⁴ tn Heb “a messenger of peace.” The Hebrew noun translated “peace” is sometimes used in reference to deliverance or freedom from enemy attack or destruction (e.g., Jer 4:10; 6:14; 8:11; 12:5; 28:9; 29:7).

[1:15]  ⁴⁵ sn The sacred vows to praise God were often made by Israelites as a pledge to proclaim the mercy of the Lord if he would be gracious to deliver (e.g., Gen 28:20; 31:13; Lev 7:16; Judg 11:30, 39; 1 Sam 1:11, 21; 2 Sam 15:7-8; Pss 22:25 [26]; 50:14; 56:12 [13]; 61:5 [6], 8 [9]; 65:1 [2]; 66:13; 116:14, 18; Eccl 5:4 [3]; Jonah 1:16; 2:9 [10]). The words “to praise God” are not in the Hebrew, but are added in the translation for clarification.

[1:15]  ⁴⁶ tc The LXX reflects the plural יוֹסִיפוּ (yosifu, “they shall [never]”). The MT reads the singular יוֹסִיף (yosif, “he shall [never]”) which is also found in the Dead Sea Scrolls (4QpNah). The subject of the verb is the singular noun בְּלִיַּעַל (bÿliyya’al, “the wicked one”) which is also misunderstood by the LXX (see below).

[1:15]  ⁴⁷ tc The MT reads בְּלִיַּעַל (bÿliyya’al, “the wicked one”; so ASV, NASB). The LXX reading εἰς παλαίωσιν (ei" palaiwsin, “to old age”) mistakenly derived בְּלִיַּעַל from בָּלָה (balah, “to become worn”). There are several places in the book of Nahum where the LXX produced poor translations.

[1:15]  tn Heb “the wicked one.” This is a collective singular and has been translated as a plural.

[1:15]  ⁴⁸ tn The term “Assyrians” is not in the Hebrew text, but is supplied from context for clarity. If left unspecified, the prophetic statement could be understood to mean that the wicked [i.e., wicked conquerors in general] would never again invade Judah. Cf. NLT “your enemies from Nineveh.”

[1:15]  ⁴⁹ tn Or “pass through you” (NASB); or “march against you”; NCV “attack you.”

[1:15]  ⁵⁰ tn Heb “he.” This is in agreement with the singular “wicked one” in the previous line.

[1:15]  ⁵¹ tn Heb “he is completely cut off.”