Mazmur 52:2

52:2 Your tongue carries out your destructive plans; ¹ 

it is as effective as a sharp razor, O deceiver. ² 

Mazmur 64:3

64:3 They ³  sharpen their tongues like a sword;

they aim their arrow, a slanderous charge, ⁴ 

Amsal 18:21

18:21 Death and life are in the power ⁵  of the tongue, ⁶ 

and those who love its use ⁷  will eat its fruit.

Yakobus 3:6

3:6 And the tongue is a fire! The tongue represents ⁸  the world of wrongdoing among the parts of our bodies. It ⁹  pollutes the entire body and sets fire to the course of human existence – and is set on fire by hell. ¹⁰ 

[52:2]  ¹ tn Heb “destruction your tongue devises.”

[52:2]  ² tn Heb “like a sharpened razor, doer of deceit.” The masculine participle עָשָׂה (’asah) is understood as a substantival vocative, addressed to the powerful man.

[64:3]  ³ tn Heb “who.” A new sentence was started here in the translation for stylistic reasons.

[64:3]  ⁴ tn Heb “a bitter word.”

[18:21]  ⁵ tn Heb “in the hand of.”

[18:21]  ⁶ 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]  ⁷ 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).

[3:6]  ⁸ tn Grk “makes itself,” “is made.”

[3:6]  ⁹ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:6]  ¹⁰ sn The word translated hell is “Gehenna” (γέεννα, geenna), a Greek transliteration of the Hebrew words ge hinnom (“Valley of Hinnom”). This was the valley along the south side of Jerusalem. In OT times it was used for human sacrifices to the pagan god Molech (cf. Jer 7:31; 19:5-6; 32:35), and it came to be used as a place where human excrement and rubbish were disposed of and burned. In the intertestamental period, it came to be used symbolically as the place of divine punishment (cf. 1 En. 27:2, 90:26; 4 Ezra 7:36).