1 Samuel 21:2

21:2 David replied to Ahimelech the priest, “The king instructed me to do something, but he said to me, ‘Don’t let anyone know the reason I am sending you or the instructions I have given you.’ ¹  I have told my soldiers ²  to wait at a certain place. ³ 

1 Samuel 21:13

21:13 He altered his behavior in their presence. ⁴  Since he was in their power, ⁵  he pretended to be insane, making marks on the doors of the gate and letting his saliva run down his beard.

1 Samuel 27:10

27:10 When Achish would ask, “Where ⁶  did you raid today?” David would say, “The Negev of Judah” or “The Negev of Jeharmeel” or “The Negev of the Kenites.”

1 Samuel 27:2

27:2 So David left and crossed over to King Achish son of Maoch of Gath accompanied by his six hundred men.

1 Samuel 14:5

14:5 The cliff to the north was closer to Micmash, the one to the south closer to Geba.

Job 13:7-8

13:7 Will you speak wickedly ⁷  on God’s behalf? ⁸ 

Will you speak deceitfully for him?

13:8 Will you show him partiality? ⁹ 

Will you argue the case ¹⁰  for God?

Job 15:5

15:5 Your sin inspires ¹¹  your mouth;

you choose the language ¹²  of the crafty. ¹³ 

Proverbs 12:19

12:19 The one who tells the truth ¹⁴  will endure forever,

but the one who lies ¹⁵  will last only for a moment. ¹⁶ 

Proverbs 12:22

12:22 The Lord ¹⁷  abhors a person who lies, ¹⁸ 

but those who deal truthfully ¹⁹  are his delight. ²⁰ 

Proverbs 30:8

30:8 Remove falsehood and lies ²¹  far from me;

do not give me poverty or riches,

feed me with my allotted portion ²²  of bread, ²³ 

Zechariah 8:16

8:16 These are the things you must do: Speak the truth, each of you, to one another. Practice true and righteous judgment in your courts. ²⁴ 

Romans 3:7-8

3:7 For if by my lie the truth of God enhances ²⁵  his glory, why am I still actually being judged as a sinner? 3:8 And why not say, “Let us do evil so that good may come of it”? – as some who slander us allege that we say. ²⁶  (Their ²⁷  condemnation is deserved!)

Ephesians 4:25

4:25 Therefore, having laid aside falsehood, each one of you speak the truth with his neighbor, ²⁸  for we are members of one another.

Colossians 3:9

3:9 Do not lie to one another since you have put off the old man with its practices

[21:2]  ¹ tn Heb “let not a man know anything about the matter [for] which I am sending you and [about] which I commanded you.”

[21:2]  ² tn Heb “servants.”

[21:2]  ³ tn The Hebrew expression here refers to a particular, but unnamed, place. It occurs in the OT only here, in 2 Kgs 6:8, and in Ruth 4:1, where Boaz uses it to refer to Naomi’s unnamed kinsman-redeemer. A contracted form of the expression appears in Dan 8:13.

[21:13]  ⁴ tn Heb “in their eyes.”

[21:13]  ⁵ tn Heb “in their hand.”

[27:10]  ⁶ tc The translation follows the LXX (ἐπι τίνα, epi tina) and Vulgate (in quem) which assume אֶל מִי (’el mi, “to whom”) rather than the MT אַל (’al, “not”). The MT makes no sense here. Another possibility is that the text originally had אַן (’an, “where”), which has been distorted in the MT to אַל. Cf. the Syriac Peshitta and the Targum, which have “where.”

[13:7]  ⁷ tn The construction literally reads “speak iniquity.” The form functions adverbially. The noun עַוְלָה (’avlah) means “perversion; injustice; iniquity; falsehood.” Here it is parallel to רְמִיָּה (rÿmiyyah, “fraud; deceit; treachery”).

[13:7]  ⁸ tn The expression “for God” means “in favor of God” or “on God’s behalf.” Job is amazed that they will say false things on God’s behalf.

[13:8]  ⁹ sn The idiom used here is “Will you lift up his face?” Here Job is being very sarcastic, for this expression usually means that a judge is taking a bribe. Job is accusing them of taking God’s side.

[13:8]  ¹⁰ tn The same root is used here (רִיב, riv, “dispute, contention”) as in v. 6b (see note).

[15:5]  ¹¹ tn The verb אַלֵּף (’allef) has the meaning of “to teach; to instruct,” but it is unlikely that the idea of revealing is intended. If the verb is understood metonymically, then “to inspire; to prompt” will be sufficient. Dahood and others find another root, and render the verb “to increase,” reversing subject and object: “your mouth increases your iniquity.”

[15:5]  ¹² tn Heb “tongue.”

[15:5]  ¹³ tn The word means “shrewd; crafty; cunning” (see Gen 3:1). Job uses clever speech that is misleading and destructive.

[12:19]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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.

[12:22]  ¹⁷ tn Heb “an abomination of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) is a subjective genitive.

[12:22]  ¹⁸ tn Heb “lips of lying.” The genitive שָׁקֶר (shaqer, “lying”) functions as an attributive genitive: “lying lips.” The term “lips” functions as a synecdoche of part (= lips) for the whole (= person): “a liar.”

[12:22]  ¹⁹ tn Heb “but doers of truthfulness.” The term “truthfulness” is an objective genitive, meaning: “those who practice truth” or “those who act in good faith.” Their words and works are reliable.

[12:22]  ²⁰ sn The contrast between “delight/pleasure” and “abomination” is emphatic. What pleases the Lord is acting truthfully or faithfully.

[30:8]  ²¹ tn The two words might form a hendiadys: “falsehood and lies” being equivalent to “complete deception.” The word שָׁוְא means “false; empty; vain; to a false purpose.” The second word means “word of lying,” thus “a lying word.” Taken separately they might refer to false intentions and false words.

[30:8]  ²² tn The word חֹק (khoq) means “statute”; it is also used of a definite assignment in labor (Exod 5:14; Prov 31:15), or of a set portion of food (Gen 47:22). Here it refers to food that is the proper proportion for the speaker.

[30:8]  ²³ sn Agur requested an honest life (not deceitful) and a balanced life (not self-sufficient). The second request about his provision is clarified in v. 9.

[8:16]  ²⁴ sn For a similar reference to true and righteous judgment see Mic 6:8.

[3:7]  ²⁵ tn Grk “abounded unto.”

[3:8]  ²⁶ tn Grk “(as we are slandered and some affirm that we say…).”

[3:8]  ²⁷ tn Grk “whose.” Because of the length and complexity of the Greek sentence, this relative clause was rendered as a new sentence in the translation.

[4:25]  ²⁸ sn A quotation from Zech 8:16.