Amsal 14:5

14:5 A truthful witness ¹  does not lie,

but a false witness ²  breathes out lies. ³ 

Amsal 19:5

19:5 A false witness ⁴  will not go unpunished,

and the one who spouts out ⁵  lies will not escape punishment. ⁶ 

Amsal 19:9

19:9 A false witness will not go unpunished,

and the one who spouts out ⁷  lies will perish. ⁸ 

Amsal 21:28

21:28 A lying witness ⁹  will perish, ¹⁰ 

but the one who reports accurately speaks forever. ¹¹ 

Keluaran 20:16

20:16 “You shall not give ¹²  false testimony ¹³  against your neighbor.

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.

Keluaran 23:1

Justice

23:1 ²⁰ “You must not give ²¹  a false report. ²²  Do not make common cause ²³  with the wicked ²⁴  to be a malicious ²⁵  witness.

1 Samuel 22:9-10

22:9 But Doeg the Edomite, who had stationed himself with the servants of Saul, replied, “I saw this son of Jesse come to Ahimelech son of Ahitub at Nob. 22:10 He inquired of the Lord for him and gave him provisions. He also gave him the sword of Goliath the Philistine.”

1 Samuel 22:1

David Goes to Adullam and Mizpah

22:1 So David left there and escaped to the cave of Adullam. When his brothers and the rest of his father’s family ²⁶  learned about it, they went down there to him.

Kisah Para Rasul 21:9-13

21:9 (He had four unmarried ²⁷  daughters who prophesied.) ²⁸ 

21:10 While we remained there for a number of days, ²⁹  a prophet named Agabus ³⁰  came down from Judea. 21:11 He came ³¹  to us, took ³²  Paul’s belt, ³³  tied ³⁴  his own hands and feet with it, ³⁵  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 ³⁶  to the Gentiles.’” 21:12 When we heard this, both we and the local people ³⁷  begged him not to go up to Jerusalem. 21:13 Then Paul replied, “What are you doing, weeping and breaking ³⁸  my heart? For I am ready not only to be tied up, ³⁹  but even to die in Jerusalem for the name of the Lord Jesus.”

Ayub 2:3

2:3 Then the Lord said to Satan, “Have you considered my servant Job? For there is no one like him on the earth, a pure and upright man, one who fears God and turns away from evil. And he still holds firmly ⁴⁰  to his integrity, ⁴¹  so that ⁴²  you stirred me up to destroy him ⁴³  without reason.” ⁴⁴ 

Mazmur 35:7

35:7 I did not harm them, but they hid a net to catch me

and dug a pit to trap me. ⁴⁵ 

Mazmur 35:11

35:11 Violent men perjure themselves, ⁴⁶ 

and falsely accuse me. ⁴⁷ 

Mazmur 52:1

Psalm 52 ⁴⁸ 

For the music director; a well-written song ⁴⁹  by David. It was written when Doeg the Edomite went and informed Saul: “David has arrived at the home of Ahimelech.” ⁵⁰ 

52:1 Why do you boast about your evil plans, ⁵¹  O powerful man?

God’s loyal love protects me all day long! ⁵² 

Matius 26:59-60

26:59 The ⁵³  chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 26:60 But they did not find anything, though many false witnesses came forward. Finally ⁵⁴  two came forward

Matius 27:23

27:23 He asked, “Why? What wrong has he done?” But they shouted more insistently, “Crucify him!”

Yohanes 15:25

15:25 Now this happened ⁵⁵  to fulfill the word that is written in their law, ‘They hated me without reason.’ ⁵⁶ 

[14:5]  ¹ tn Heb “a witness of faithfulness.” The genitive functions in an attributive sense: “faithful witness” (so KJV, NRSV); TEV “reliable witness.”

[14:5]  ² tn Heb “a witness of falsehood.” The genitive functions in an attributive sense: “false witness.”

[14:5]  ³ sn This saying addresses the problem of legal testimony: A faithful witness does not lie, but a false witness does lie – naturally. The first colon uses the verb כָּזַב (kazav, “to lie”) and the second colon uses the noun כָּזָב (kazav, “lie; falsehood”).

[19:5]  ⁴ 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]  ⁵ tn Heb “breathes out”; NAB “utters”; NIV “pours out.”

[19:5]  ⁶ 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]  ⁷ tn Heb “breathes out”; NAB “utters”; NIV “pours out.”

[19:9]  ⁸ 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”).

[21:28]  ⁹ tn Heb “a witness of lies,” an attributive genitive.

[21:28]  ¹⁰ tn The Hebrew verb translated “will perish” (יֹאבֵד, yo’bed) could mean that the false witness will die, either by the hand of God or by the community. But it also could be taken in the sense that the false testimony will be destroyed. This would mean that “false witness” would be a metonymy of cause – what he says will perish (cf. NCV “will be forgotten”).

[21:28]  ¹¹ tn Heb “but a man who listens speaks forever.” The first part of it may mean (1) a true witness, one who reports what he actually hears. But it may also refer to (2) someone who listens to the false testimony given by the false witness. The NIV follows the suggestion of a homonym for the Hebrew word with the meaning “will perish/be destroyed”: “will be destroyed forever.” This suggests a synonymous pair of ideas rather than a contrast. Others accept antithetical parallelism. C. H. Toy suggested an idea like “be established” to contrast with “will perish” (Proverbs [ICC], 411). W. McKane suggested it meant the truthful witness “will speak to the end” without being put down (Proverbs [OTL], 556). It is simpler to interpret the words that are here in the sense of a contrast. The idea of speaking forever/to the end would then be hyperbolic.

[20:16]  ¹² tn Heb “answer” as in a court of law.

[20:16]  ¹³ 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]  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.

[23:1]  ²⁰ 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]  ²¹ 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]  ²² tn Or “a groundless report” (see Exod 20:7 for the word שָׁוְא, shav’).

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

[23:1]  ²⁴ 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]  ²⁵ 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.

[22:1]  ²⁶ tn Heb “house.”

[21:9]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ 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]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ tn The participle δήσας (dhsas) has been translated as a finite verb due to requirements of contemporary English style.

[21:11]  ³⁵ tn The words “with it” are not in the Greek text, but are implied.

[21:11]  ³⁶ 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]  ³⁷ tn Or “the people there.”

[21:13]  ³⁸ 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]  ³⁹ 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.

[2:3]  ⁴⁰ tn The form is the Hiphil participle, “make strong, seize, hold fast.” It is the verbal use here; joined with עֹדֶנּוּ (’odennu, “yet he”) it emphasizes that “he is still holding firmly.” The testing has simply strengthened Job in his integrity.

[2:3]  ⁴¹ tn This is the same word used to describe Job as “blameless, pure.” Here it carries the idea of “integrity”; Job remained blameless, perfect.

[2:3]  ⁴² tn The vav (ו) with the preterite is used here to express the logical conclusion or consequence of what was stated previously. God is saying that Job has maintained his integrity, so that now it is clear that Satan moved against him groundlessly (GKC 328 §111.l).

[2:3]  ⁴³ tn The verb literally means “to swallow”; it forms an implied comparison in the line, indicating the desire of Satan to ruin him completely. See A Guillaume, “A Note on the Root bala`,” JTS 13 (1962): 320-23; and N. M. Sarna, “Epic Substratum in the Prose of Job,”JBL 76 (1957): 13-25, for a discussion of the Ugaritic deity Mot swallowing up the enemy.

[2:3]  ⁴⁴ sn Once again the adverb חִנָּם (khinnam, “gratis”) is used. It means “graciously, gratis, free, without cause, for no reason.” Here the sense has to be gratuitously, for no reason.” The point of the verb חָנַן (khanan, “to be gracious”) and its derivatives is that the action is undeserved. In fact, they would deserve the opposite. Sinners seeking grace deserve punishment. Here, Job deserves reward, not suffering.

[35:7]  ⁴⁵ tc Heb “for without cause they hid for me a pit of their net, without cause they dug for my life.” It appears that the words “pit” and “net” have been transposed. “Net” goes with the verb “hid” in the first line (see v. 8, as well as Pss 9:15; 31:4), while “pit” goes with the verb “dug” in the second line (see Ps 7:15).

[35:11]  ⁴⁶ tn Heb “witnesses of violence rise up.”

[35:11]  ⁴⁷ tn Heb “[that] which I do not know they ask me.”

[52:1]  ⁴⁸ sn Psalm 52. The psalmist confidently confronts his enemy and affirms that God will destroy evildoers and vindicate the godly.

[52:1]  ⁴⁹ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[52:1]  ⁵⁰ tn Heb “when Doeg the Edomite came and told Saul and said to him, ‘David has come to the house of Ahimelech.’”

[52:1]  sn According to the superscription, David wrote this psalm during the period when Saul was seeking his life. On one occasion Doeg the Edomite, Saul’s head shepherd (1 Sam 21:7), informed Saul of David’s whereabouts (see 1 Sam 21-22).

[52:1]  ⁵¹ tn Heb “Why do you boast in evil?”

[52:1]  ⁵² tn Heb “the loyal love of God [is] all the day.” In this context, where the psalmist is threatened by his enemy, the point seems to be that the psalmist is protected by God’s loyal love at all times.

[26:59]  ⁵³ tn Grk “Now the.” Here δέ (de) has not been translated.

[26:60]  ⁵⁴ tn Here δέ (de) has not been translated.

[15:25]  ⁵⁵ tn The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.

[15:25]  ⁵⁶ sn A quotation from Ps 35:19 and Ps 69:4. As a technical term law (νόμος, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus’ suffering and death).