Mazmur 35:11

35:11 Violent men perjure themselves, ¹ 

and falsely accuse me. ² 

Keluaran 20:16

20:16 “You shall not give ³  false testimony ⁴  against your neighbor.

Keluaran 20:1

The Decalogue

20:1 ⁵ God spoke all these words: ⁶ 

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 26:19

26:19 So let my lord the king now listen to the words of his servant. If the Lord has incited you against me, may he take delight in ⁷  an offering. But if men have instigated this, ⁸  may they be cursed before the Lord! For they have driven me away this day from being united with the Lord’s inheritance, saying, ‘Go on, serve other gods!’

1 Samuel 26:2

26:2 So Saul arose and

went down to the desert of Ziph, accompanied by three thousand select men of Israel, to look for David in the desert of Ziph.

1 Samuel 16:7-8

16:7 But the Lord said to Samuel, “Don’t be impressed by ⁹  his appearance or his height, for I have rejected him. God does not view things the way men do. ¹⁰  People look on the outward appearance, ¹¹  but the Lord looks at the heart.”

16:8 Then Jesse called Abinadab and presented him to Samuel. ¹²  But Samuel ¹³  said, “The Lord has not chosen this one, either.”

Matius 26:59-60

26:59 The ¹⁴  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 ¹⁵  two came forward

Kisah Para Rasul 6:11-13

6:11 Then they secretly instigated ¹⁶  some men to say, “We have heard this man ¹⁷  speaking blasphemous words against Moses and God.” 6:12 They incited the people, the ¹⁸  elders, and the experts in the law; ¹⁹  then they approached Stephen, ²⁰  seized him, and brought him before the council. ²¹  6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ²²  and the law. ²³ 

[35:11]  ¹ tn Heb “witnesses of violence rise up.”

[35:11]  ² tn Heb “[that] which I do not know they ask me.”

[20:16]  ³ tn Heb “answer” as in a court of law.

[20:16]  ⁴ 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).

[20:1]  ⁵ sn This chapter is the heart of the Law of Israel, and as such is well known throughout the world. There is so much literature on it that it is almost impossible to say anything briefly and do justice to the subject. But the exposition of the book must point out that this is the charter of the new nation of Israel. These ten commands (words) form the preamble; they will be followed by the decisions (judgments). And then in chap. 24 the covenant will be inaugurated. So when Israel entered into covenant with God, they entered into a theocracy by expressing their willingness to submit to his authority. The Law was the binding constitution for the nation of Israel under Yahweh their God. It was specifically given to them at a certain time and in a certain place. The Law legislated how Israel was to live in order to be blessed by God and used by him as a kingdom of priests. In the process of legislating their conduct and their ritual for worship, the Law revealed God. It revealed the holiness of Yahweh as the standard for all worship and service, and in revealing that it revealed or uncovered sin. But what the Law condemned, the Law (Leviticus) also made provision for in the laws of the sacrifice and the feasts intended for atonement. The NT teaches that the Law was good, and perfect, and holy. But it also teaches that Christ was the end (goal) of the Law, that it ultimately led to him. It was a pedagogue, Paul said, to bring people to Christ. And when the fulfillment of the promise came in him, believers were not to go back under the Law. What this means for Christians is that what the Law of Israel revealed about God and his will is timeless and still authoritative over faith and conduct, but what the Law regulated for Israel in their existence as the people of God has been done away with in Christ. The Ten Commandments reveal the essence of the Law; the ten for the most part are reiterated in the NT because they reflect the holy and righteous nature of God. The NT often raises them to a higher standard, to guard the spirit of the Law as well as the letter.

[20:1]  ⁶ sn The Bible makes it clear that the Law was the revelation of God at Mount Sinai. And yet study has shown that the law code’s form follows the literary pattern of covenant codes in the Late Bronze Age, notably the Hittite codes. The point of such codes is that all the covenant stipulations are appropriate because of the wonderful things that the sovereign has done for the people. God, in using a well-known literary form, was both drawing on the people’s knowledge of such to impress their duties on them, as well as putting new wine into old wineskins. The whole nature of God’s code was on a much higher level. For this general structure, see M. G. Kline, Treaty of the Great King. For the Ten Commandments specifically, see J. J. Stamm and M. E. Andrew, The Ten Commandments in Recent Research (SBT). See also some of the general articles: M. Barrett, “God’s Moral Standard: An Examination of the Decalogue,” BV 12 (1978): 34-40; C. J. H. Wright, “The Israelite Household and the Decalogue: The Social Background and Significance of Some Commandments,” TynBul 30 (1979): 101-24; J. D. Levenson, “The Theologies of Commandment in Biblical Israel,” HTR 73 (1980): 17-33; M. B. Cohen and D. B. Friedman, “The Dual Accentuation of the Ten Commandments,” Masoretic Studies 1 (1974): 7-190; D. Skinner, “Some Major Themes of Exodus,” Mid-America Theological Journal 1 (1977): 31-42; M. Tate, “The Legal Traditions of the Book of Exodus,” RevExp 74 (1977): 483-509; E. C. Smith, “The Ten Commandments in Today’s Permissive Society: A Principleist Approach,” SwJT 20 (1977): 42-58; and D. W. Buck, “Exodus 20:1-17,” Lutheran Theological Journal 16 (1982): 65-75.

[26:19]  ⁷ tn Heb “may he smell.” The implication is that Saul should seek to appease God, for such divine instigation to evil would a sign of God’s disfavor. For a fuller discussion of this passage see R. B. Chisholm, Jr., “Does God Deceive?” BSac 155 (1998): 19-21.

[26:19]  ⁸ tn Heb “but if the sons of men.”

[16:7]  ⁹ tn Heb “don’t look toward.”

[16:7]  ¹⁰ tn Heb “for not that which the man sees.” The translation follows the LXX, which reads, “for not as man sees does God see.” The MT has suffered from homoioteleuton or homoioarcton. See P. K. McCarter, I Samuel (AB), 274.

[16:7]  ¹¹ tn Heb “to the eyes.”

[16:8]  ¹² tn Heb “and caused him to pass before.”

[16:8]  ¹³ tn Heb “he” (also in v. 9); the referent (Samuel) has been specified in the translation for clarity.

[26:59]  ¹⁴ tn Grk “Now the.” Here δέ (de) has not been translated.

[26:60]  ¹⁵ tn Here δέ (de) has not been translated.

[6:11]  ¹⁶ tn Another translation would be “they suborned” (but this term is not in common usage). “Instigate (secretly), suborn” is given by BDAG 1036 s.v. ὑποβάλλω.

[6:11]  ¹⁷ tn Grk “heard him”; but since this is direct discourse, it is more natural (and clearer) to specify the referent (Stephen) as “this man.”

[6:12]  ¹⁸ tn Grk “and the,” but 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.

[6:12]  ¹⁹ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 4:5.

[6:12]  ²⁰ tn Grk “approaching, they seized him”; the referent (Stephen) has been specified in the translation for clarity.

[6:12]  ²¹ tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews). Stephen suffers just as Peter and John did.

[6:13]  ²² sn This holy place is a reference to the temple.

[6:13]  ²³ sn The law refers to the law of Moses. It elaborates the nature of the blasphemy in v. 11. To speak against God’s law in Torah was to blaspheme God (Deut 28:15-19). On the Jewish view of false witnesses, see Exod 19:16-18; 20:16; m. Sanhedrin 3.6; 5.1-5. Stephen’s speech in Acts 7 may indicate why the temple was mentioned.