Kejadian 39:14

39:14 she called for her household servants and said to them, “See, my husband brought ¹  in a Hebrew man ²  to us to humiliate us. ³  He tried to have sex with me, ⁴  but I screamed loudly. ⁵ 

Keluaran 20:16

20:16 “You shall not give ⁶  false testimony ⁷  against your neighbor.

Keluaran 23:1

Justice

23:1 ⁸ “You must not give ⁹  a false report. ¹⁰  Do not make common cause ¹¹  with the wicked ¹²  to be a malicious ¹³  witness.

Keluaran 23:1

Justice

23:1 ¹⁴ “You must not give ¹⁵  a false report. ¹⁶  Do not make common cause ¹⁷  with the wicked ¹⁸  to be a malicious ¹⁹  witness.

Kisah Para Rasul 18:17

18:17 So they all seized Sosthenes, the president of the synagogue, ²⁰  and began to beat ²¹  him in front of the judgment seat. ²²  Yet none of these things were of any concern ²³  to Gallio.

Kisah Para Rasul 21:9-13

21:9 (He had four unmarried ²⁴  daughters who prophesied.) ²⁵ 

21:10 While we remained there for a number of days, ²⁶  a prophet named Agabus ²⁷  came down from Judea. 21:11 He came ²⁸  to us, took ²⁹  Paul’s belt, ³⁰  tied ³¹  his own hands and feet with it, ³²  and said, “The Holy Spirit says this: ‘This is the way the Jews in Jerusalem will tie up the man whose belt this is, and will hand him over ³³  to the Gentiles.’” 21:12 When we heard this, both we and the local people ³⁴  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ³⁵  my heart? For I am ready not only to be tied up, ³⁶  but even to die in Jerusalem for the name of the Lord Jesus.”

Mazmur 37:14

37:14 Evil men draw their swords

and prepare their bows,

to bring down ³⁷  the oppressed and needy,

and to slaughter those who are godly. ³⁸ 

Mazmur 55:3

55:3 because of what the enemy says, ³⁹ 

and because of how the wicked ⁴⁰  pressure me, ⁴¹ 

for they hurl trouble ⁴²  down upon me ⁴³ 

and angrily attack me.

Mazmur 120:2-4

120:2 I said, ⁴⁴  “O Lord, rescue me ⁴⁵ 

from those who lie with their lips ⁴⁶ 

and those who deceive with their tongue. ⁴⁷ 

120:3 How will he severely punish you,

you deceptive talker? ⁴⁸ 

120:4 Here’s how! ⁴⁹  With the sharp arrows of warriors,

with arrowheads forged over the hot coals. ⁵⁰ 

Amsal 12:19

12:19 The one who tells the truth ⁵¹  will endure forever,

but the one who lies ⁵²  will last only for a moment. ⁵³ 

Amsal 19:5

19:5 A false witness ⁵⁴  will not go unpunished,

and the one who spouts out ⁵⁵  lies will not escape punishment. ⁵⁶ 

Amsal 19:9

19:9 A false witness will not go unpunished,

and the one who spouts out ⁵⁷  lies will perish. ⁵⁸ 

Matius 26:65

26:65 Then the high priest tore his clothes and declared, ⁵⁹  “He has blasphemed! Why do we still need witnesses? Now ⁶⁰  you have heard the blasphemy!

[39:14]  ¹ tn The verb has no expressed subject, and so it could be treated as a passive (“a Hebrew man was brought in”; cf. NIV). But it is clear from the context that her husband brought Joseph into the household, so Potiphar is the apparent referent here. Thus the translation supplies “my husband” as the referent of the unspecified pronominal subject of the verb (cf. NEB, NRSV).

[39:14]  ² sn A Hebrew man. Potiphar’s wife raises the ethnic issue when talking to her servants about what their boss had done.

[39:14]  ³ tn Heb “to make fun of us.” The verb translated “to humiliate us” here means to hold something up for ridicule, or to toy with something harmfully. Attempted rape would be such an activity, for it would hold the victim in contempt.

[39:14]  ⁴ tn Heb “he came to me to lie with me.” Here the expression “lie with” is a euphemism for sexual intercourse.

[39:14]  ⁵ tn Heb “and I cried out with a loud voice.”

[20:16]  ⁶ tn Heb “answer” as in a court of law.

[20:16]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

[23:1]  ¹¹ tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

[23:1]  ¹² 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]  ¹³ 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.

[23:1]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

[23:1]  ¹⁷ tn Heb “do not put your hand” (cf. KJV, ASV); NASB “join your hand.”

[23:1]  ¹⁸ 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]  ¹⁹ 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.

[18:17]  ²⁰ tn That is, “the official in charge of the synagogue”; ἀρχισυνάγωγος (arcisunagwgo") refers to the “leader/president of a synagogue” (so BDAG 139 s.v. and L&N 53.93).

[18:17]  sn See the note on synagogue in 6:9.

[18:17]  ²¹ tn The imperfect verb ἔτυπτον (etupton) has been translated as an ingressive imperfect.

[18:17]  ²² sn See the note on the term judgment seat in 18:12.

[18:17]  ²³ tn L&N 25.223 has “‘none of these things were of any concern to Gallio’ Ac 18:17.”

[18:17]  sn Rome was officially indifferent to such disputes. Gallio understood how sensitive some Jews would be about his meddling in their affairs. This is similar to the way Pilate dealt with Jesus. In the end, he let the Jewish leadership and people make the judgment against Jesus.

[21:9]  ²⁴ tn Grk “virgin.” While the term παρθένος (parqeno") can refer to a woman who has never had sexual relations, the emphasis in this context seems to be on the fact that Philip’s daughters were not married (L&N 9.39).

[21:9]  ²⁵ sn This is best taken as a parenthetical note by the author. Luke again noted women who were gifted in the early church (see Eusebius, Ecclesiastical History 3.31; 3.39).

[21:10]  ²⁶ tn BDAG 848 s.v. πολύς 1.b.α has “ἐπὶ ἡμέρας πλείους for a (large) number of days, for many days…Ac 13:31. – 21:10…24:17; 25:14; 27:20.”

[21:10]  ²⁷ sn Agabus also appeared in Acts 11:28. He was from Jerusalem, so the two churches were still in contact with one another.

[21:11]  ²⁸ tn Grk “And coming.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here. The participle ἐλθών (elqwn) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ²⁹ tn Grk “and taking.” This καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more. The participle ἄρας (aras) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ³⁰ sn The belt was a band or sash used to keep money as well as to gird up the tunic (BDAG 431 s.v. ζώνη).

[21:11]  ³¹ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ³² tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ³³ tn Grk “and will deliver him over into the hands of” (a Semitic idiom).

[21:11]  sn The Jews…will tie up…and will hand him over. As later events will show, the Jews in Jerusalem did not personally tie Paul up and hand him over to the Gentiles, but their reaction to him was the cause of his arrest (Acts 21:27-36).

[21:12]  ³⁴ tn Or “the people there.”

[21:13]  ³⁵ tn The term translated “breaking” as used by Josephus (Ant. 10.10.4 [10.207]) means to break something into pieces, but in its only NT use (it is a hapax legomenon) it is used figuratively (BDAG 972 s.v. συνθρύπτω).

[21:13]  ³⁶ tn L&N 18.13 has “to tie objects together – ‘to tie, to tie together, to tie up.’” The verb δέω (dew) is sometimes figurative for imprisonment (L&N 37.114), but it is preferable to translate it literally here in light of v. 11 where Agabus tied himself up with Paul’s belt.

[37:14]  ³⁷ tn Heb “to cause to fall.”

[37:14]  ³⁸ tn Heb “the upright in way,” i.e., those who lead godly lives.

[55:3]  ³⁹ tn Heb “because of [the] voice of [the] enemy.”

[55:3]  ⁴⁰ tn The singular forms “enemy” and “wicked” are collective or representative, as the plural verb forms in the second half of the verse indicate.

[55:3]  ⁴¹ tn Heb “from before the pressure of the wicked.” Some suggest the meaning “screech” (note the parallel “voice”; cf. NEB “shrill clamour”; NRSV “clamor”) for the rare noun עָקָה (’aqah, “pressure”).

[55:3]  ⁴² tn Heb “wickedness,” but here the term refers to the destructive effects of their wicked acts.

[55:3]  ⁴³ tc The verb form in the MT appears to be a Hiphil imperfect from the root מוֹט (mot, “to sway”), but the Hiphil occurs only here and in the Kethib (consonantal text) of Ps 140:10, where the form יַמְטֵר (yamter, “let him rain down”) should probably be read. Here in Ps 55:3 it is preferable to read יַמְטִירוּ (yamtiru, “they rain down”). It is odd for “rain down” to be used with an abstract object like “wickedness,” but in Job 20:23 God “rains down” anger (unless one emends the text there; see BHS).

[120:2]  ⁴⁴ tn The words “I said” are supplied in the translation for clarification. See the introductory note for this psalm.

[120:2]  ⁴⁵ tn Or “my life.”

[120:2]  ⁴⁶ tn Heb “from a lip of falsehood.”

[120:2]  ⁴⁷ tn Heb “from a tongue of deception.”

[120:3]  ⁴⁸ tn Heb “What will he give to you, and what will he add to you, O tongue of deception?” The psalmist addresses his deceptive enemies. The Lord is the understood subject of the verbs “give” and “add.” The second part of the question echoes a standard curse formula, “thus the Lord/God will do … and thus he will add” (see Ruth 1:17; 1 Sam 3:17; 14:44; 20:13; 25:22; 2 Sam 3:9, 35; 19:13; 1 Kgs 2:23; 2 Kgs 6:31).

[120:4]  ⁴⁹ tn The words “here’s how” are supplied in the translation as a clarification. In v. 4 the psalmist answers the question he raises in v. 3.

[120:4]  ⁵⁰ tn Heb “with coals of the wood of the broom plant.” The wood of the broom plant was used to make charcoal, which in turn was used to fuel the fire used to forge the arrowheads.

[12:19]  ⁵¹ tn Heb “a lip of truth.” The genitive אֱמֶת (’emet, “truth”) functions as an attributive adjective: “truthful lip.” The term שְׂפַת (sÿfat, “lip”) functions as a synecdoche of part (= lip) for the whole (= person): “truthful person.” The contrast is between “the lip of truth” and the “tongue of lying.”

[12:19]  ⁵² tn Heb “a tongue of deceit.” The genitive שָׁקֶר (shaqer, “deceit”) functions as an attributive genitive. The noun לָשׁוֹן (lashon, “tongue”) functions as a synecdoche of part (= tongue) for the whole (= person): “lying person.”

[12:19]  ⁵³ tn Heb “while I would twinkle.” This expression is an idiom meaning “only for a moment.” The twinkling of the eye, the slightest movement, signals the brevity of the life of a lie (hyperbole). But truth will be established (תִּכּוֹן, tikon), that is, be made firm and endure.

[19:5]  ⁵⁴ tn Heb “a witness of lies.” This expression is an attributive genitive: “a lying witness” (cf. CEV “dishonest witnesses”). This is paralleled by “the one who pours out lies.”

[19:5]  ⁵⁵ tn Heb “breathes out”; NAB “utters”; NIV “pours out.”

[19:5]  ⁵⁶ tn Heb “will not escape” (so NAB, NASB); NIV “will not go free.” Here “punishment” is implied, and has been supplied in the translation for clarity.

[19:5]  sn This proverb is a general statement, because on occasion there are false witnesses who go unpunished in this life (e.g., Prov 6:19; 14:5, 25; 19:9). The Talmud affirms, “False witnesses are contemptible even to those who hire them” (b. Sanhedrin 29b).

[19:9]  ⁵⁷ tn Heb “breathes out”; NAB “utters”; NIV “pours out.”

[19:9]  ⁵⁸ sn The verse is the same as v. 5, except that the last word changes to the verb “will perish” (cf. NCV “will die”; CEV, NLT “will be destroyed”; TEV “is doomed”).

[26:65]  ⁵⁹ tn Grk “the high priest tore his clothes, saying.”

[26:65]  ⁶⁰ tn Grk “Behold now.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).