Mazmur 57:4

57:4 I am surrounded by lions;

I lie down ¹  among those who want to devour me; ² 

men whose teeth are spears and arrows,

whose tongues are a sharp sword. ³ 

Amsal 12:18

12:18 Speaking recklessly ⁴  is like the thrusts of a sword,

but the words ⁵  of the wise bring ⁶  healing. ⁷ 

Amsal 30:14

30:14 There is a generation whose teeth are like ⁸  swords ⁹ 

and whose molars ¹⁰  are like knives

to devour ¹¹  the poor from the earth

and the needy from among the human race.

Yesaya 54:17

54:17 No weapon forged to be used against you will succeed;

you will refute everyone who tries to accuse you. ¹² 

This is what the Lord will do for his servants –

I will vindicate them,” ¹³ 

says the Lord.

Yeremia 9:3

The Lord Laments That He Has No Choice But to Judge Them

9:3 The Lord says, ¹⁴ 

“These people are like soldiers who have readied their bows.

Their tongues are always ready to shoot out lies. ¹⁵ 

They have become powerful in the land,

but they have not done so by honest means. ¹⁶ 

Indeed, they do one evil thing after another ¹⁷ 

and do not pay attention to me. ¹⁸ 

Yakobus 3:6-8

3:6 And the tongue is a fire! The tongue represents ¹⁹  the world of wrongdoing among the parts of our bodies. It ²⁰  pollutes the entire body and sets fire to the course of human existence – and is set on fire by hell. ²¹ 

3:7 For every kind of animal, bird, reptile, and sea creature ²²  is subdued and has been subdued by humankind. ²³  3:8 But no human being can subdue the tongue; it is a restless ²⁴  evil, full of deadly poison.

[57:4]  ¹ tn The cohortative form אֶשְׁכְּבָה (’eshkÿvah, “I lie down”) is problematic, for it does not seem to carry one of the normal functions of the cohortative (resolve or request). One possibility is that the form here is a “pseudo-cohortative” used here in a gnomic sense (IBHS 576-77 §34.5.3b).

[57:4]  ² tn The Hebrew verb לָהַט (lahat) is here understood as a hapax legomenon meaning “devour” (see HALOT 521 s.v. II להט), a homonym of the more common verb meaning “to burn.” A more traditional interpretation takes the verb from this latter root and translates, “those who are aflame” (see BDB 529 s.v.; cf. NASB “those who breathe forth fire”).

[57:4]  ³ tn Heb “my life, in the midst of lions, I lie down, devouring ones, sons of mankind, their teeth a spear and arrows and their tongue a sharp sword.” The syntax of the verse is difficult. Another option is to take “my life” with the preceding verse. For this to make sense, one must add a verb, perhaps “and may he deliver” (cf. the LXX), before the phrase. One might then translate, “May God send his loyal love and faithfulness and deliver my life.” If one does take “my life” with v. 4, then the parallelism of v. 5 is altered and one might translate: “in the midst of lions I lie down, [among] men who want to devour me, whose teeth….”

[12:18]  ⁴ tn The term בּוֹטֶה (boteh) means “to speak rashly [or, thoughtlessly]” (e.g., Lev 5:4; Num 30:7).

[12:18]  ⁵ tn Heb “the tongue” (so NAB, NIV, NRSV). The term לָשׁוֹן (lashon, “tongue”) functions as a metonymy of cause for what is said.

[12:18]  ⁶ tn The term “brings” does not appear in the Hebrew but is supplied in the translation for the sake of clarity and smoothness.

[12:18]  ⁷ sn Healing is a metonymy of effect. Healing words are the opposite of the cutting, irresponsible words. What the wise say is faithful and true, gentle and kind, uplifting and encouraging; so their words bring healing.

[30:14]  ⁸ tn The comparative “like” does not appear in the Hebrew text, but is implied by the metaphor; it is supplied in the translation for the sake of clarity.

[30:14]  ⁹ sn There are two figures used in each of these lines: teeth/great teeth and “swords/knives.” The term “teeth” is a metonymy for the process of chewing and eating. This goes with the figure of the second half of the verse that speaks about “devouring” the poor – so the whole image of eating and chewing refers to destroying the poor (an implied comparison). The figures of “swords/knives” are metaphors within this image. Comparing teeth to swords means that they are sharp and powerful. The imagery captures the rapacity of their power.

[30:14]  ¹⁰ tn Heb “teeth” (so NRSV) or “jaw teeth” (so KJV, ASV, NASB) or perhaps “jawbone.” This is a different Hebrew word for “teeth” than the one in the previous line; if it refers to “jaw teeth” then a translation like “molars” would be appropriate, although this image might not fit with the metaphor (“like knives”) unless the other teeth, the incisors or front teeth, are pictured as being even longer (“like swords”).

[30:14]  ¹¹ tn The Hebrew form לֶאֱכֹל (le’ekhol) is the Qal infinitive construct; it indicates the purpose of this generation’s ruthless power – it is destructive. The figure is an implied comparison (known as hypocatastasis) between “devouring” and “destroying.”

[54:17]  ¹² tn Heb “and every tongue that rises up for judgment with you will prove to be guilty.”

[54:17]  ¹³ tn Heb “this is the inheritance of the servants of the Lord, and their vindication from me.”

[9:3]  ¹⁴ tn The words “The Lord says” have been moved up from the end of the verse to make clear that a change in speaker has occurred.

[9:3]  ¹⁵ tn Heb “They have readied [or strung] their tongue as their bow for lies.”

[9:3]  ¹⁶ tn Heb “but not through honesty.”

[9:3]  ¹⁷ tn Heb “they go from evil to evil.”

[9:3]  ¹⁸ tn Or “do not acknowledge me”; Heb “do not know me.” But “knowing” in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For יָדַע meaning “acknowledge” see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, “The Treaty Background of Hebrew yada,” BASOR 181 [1966]: 31-37).

[3:6]  ¹⁹ tn Grk “makes itself,” “is made.”

[3:6]  ²⁰ tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[3:6]  ²¹ 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).

[3:7]  ²² tn Grk (plurals), “every kind of animals and birds, of reptiles and sea creatures.”

[3:7]  ²³ tn Grk “the human species.”

[3:8]  ²⁴ tc Most mss (C Ψ 1739^c Ï as well as a few versions and fathers) read “uncontrollable” (ἀκατασχετόν, akatasceton), while the most important witnesses (א A B K P 1739* latt) have “restless” (ἀκατάστατον, akatastaton). Externally, the latter reading should be preferred. Internally, however, things get a bit more complex. The notion of being uncontrollable is well suited to the context, especially as a counterbalance to v. 8a, though for this very reason scribes may have been tempted to replace ἀκατάστατον with ἀκατασχετόν. However, in a semantically parallel early Christian text, ἀκατάστατος (akatastato") was considered strong enough of a term to denounce slander as “a restless demon” (Herm. 27:3). On the other hand, ἀκατάστατον may have been substituted for ἀκατασχετόν by way of assimilation to 1:8 (especially since both words were relatively rare, scribes may have replaced the less familiar with one that was already used in this letter). On internal evidence, it is difficult to decide, though ἀκατασχετόν is slightly preferred. However, in light of the strong support for ἀκατάστατον, and the less-than-decisive internal evidence, ἀκατάστατον is preferred instead.