Leviticus 19:16

19:16 You must not go about as a slanderer among your people. ¹  You must not stand idly by when your neighbor’s life is at stake. ²  I am the Lord.

Leviticus 19:2

19:2 “Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy.

Leviticus 19:27

19:27 You must not round off the corners of the hair on your head or ruin the corners of your beard. ³ 

Psalms 15:3

15:3 He ⁴  does not slander, ⁵ 

or do harm to others, ⁶ 

or insult his neighbor. ⁷ 

Psalms 50:20

50:20 You plot against your brother; ⁸ 

you slander your own brother. ⁹ 

Psalms 101:5

101:5 I will destroy anyone who slanders his neighbor in secret.

I will not tolerate anyone who has a cocky demeanor and an arrogant attitude. ¹⁰ 

Psalms 140:11

140:11 A slanderer ¹¹  will not endure on ¹²  the earth;

calamity will hunt down a violent man and strike him down. ¹³ 

Proverbs 6:19

6:19 a false witness who pours out lies, ¹⁴ 

and a person who spreads discord ¹⁵  among family members. ¹⁶ 

Proverbs 10:18

10:18 The one who conceals hatred utters lies, ¹⁷ 

and the one who spreads ¹⁸  slander ¹⁹  is certainly ²⁰  a fool.

Proverbs 18:8

18:8 The words of a gossip ²¹  are like choice morsels; ²² 

they go down into the person’s innermost being. ²³ 

Proverbs 25:23

25:23 The north wind ²⁴  brings forth rain,

and a gossiping tongue ²⁵  brings forth ²⁶  an angry look. ²⁷ 

Proverbs 26:20

26:20 Where there is no wood, a fire goes out,

and where there is no gossip, ²⁸  contention ceases. ²⁹ 

Jeremiah 6:28

6:28 I reported, ³⁰ 

“All of them are the most stubborn of rebels! ³¹ 

They are as hard as bronze or iron.

They go about telling lies.

They all deal corruptly.

Jeremiah 9:4

9:4 Everyone must be on his guard around his friends.

He must not even trust any of his relatives. ³² 

For every one of them will find some way to cheat him. ³³ 

And all of his friends will tell lies about him.

Romans 1:29-30

1:29 They are filled ³⁴  with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with ³⁵  envy, murder, strife, deceit, hostility. They are gossips, 1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents,

Romans 1:1

Salutation

1:1 From Paul, ³⁶  a slave ³⁷  of Christ Jesus, ³⁸  called to be an apostle, ³⁹  set apart for the gospel of God. ⁴⁰ 

Romans 3:11

3:11 there is no one who understands,

there is no one who seeks God.

Romans 5:13

5:13 for before the law was given, ⁴¹  sin was in the world, but there is no accounting for sin ⁴²  when there is no law.

Romans 5:2

5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice ⁴³  in the hope of God’s glory.

Romans 3:3

3:3 What then? If some did not believe, does their unbelief nullify the faithfulness of God?

Titus 2:3

2:3 Older women likewise are to exhibit behavior fitting for those who are holy, not slandering, not slaves to excessive drinking, but teaching what is good.

Titus 3:2

3:2 They must not slander ⁴⁴  anyone, but be peaceable, gentle, showing complete courtesy to all people.

James 4:11

4:11 Do not speak against one another, brothers and sisters. ⁴⁵  He who speaks against a fellow believer ⁴⁶  or judges a fellow believer speaks against the law and judges the law. But if you judge the law, you are not a doer of the law but its judge. ⁴⁷ 

James 4:1

Passions and Pride

4:1 Where do the conflicts and where ⁴⁸  do the quarrels among you come from? Is it not from this, ⁴⁹  from your passions that battle inside you? ⁵⁰ 

James 2:1-2

Prejudice and the Law of Love

2:1 My brothers and sisters, ⁵¹  do not show prejudice ⁵²  if you possess faith ⁵³  in our glorious Lord Jesus Christ. ⁵⁴  2:2 For if someone ⁵⁵  comes into your assembly ⁵⁶  wearing a gold ring and fine clothing, and a poor person enters in filthy clothes,

James 2:10-11

2:10 For the one who obeys the whole law but fails ⁵⁷  in one point has become guilty of all of it. ⁵⁸  2:11 For he who said, “Do not commit adultery,” ⁵⁹  also said, “Do not murder.” ⁶⁰  Now if you do not commit adultery but do commit murder, you have become a violator of the law.

Jude 1:8-10

1:8 Yet these men, ⁶¹  as a result of their dreams, ⁶²  defile the flesh, reject authority, ⁶³  and insult ⁶⁴  the glorious ones. ⁶⁵  1:9 But even ⁶⁶  when Michael the archangel ⁶⁷  was arguing with the devil and debating with him ⁶⁸  concerning Moses’ body, he did not dare to bring a slanderous judgment, but said, “May the Lord rebuke you!” 1:10 But these men do not understand the things they slander, and they are being destroyed by the very things that, like irrational animals, they instinctively comprehend. ⁶⁹ 

Revelation 12:10

12:10 Then ⁷⁰  I heard a loud voice in heaven saying,

“The salvation and the power

and the kingdom of our God,

and the ruling authority ⁷¹  of his Christ, ⁷²  have now come,

because the accuser of our brothers and sisters, ⁷³ 

the one who accuses them day and night ⁷⁴  before our God,

has been thrown down.

[19:16]  ¹ tn The term רָכִיל (rakhil) is traditionally rendered “slanderer” here (so NASB, NIV, NRSV; see also J. E. Hartley, Leviticus [WBC], 304, 316), but the exact meaning is uncertain (see the discussion in B. A. Levine, Leviticus [JPSTC], 129). It is sometimes related to I רָכַל (“to go about as a trader [or “merchant”]”; BDB 940 s.v. רָכַל), and taken to refer to cutthroat business dealings, but there may be a II רָכַל, the meaning of which is dubious (HALOT 1237 s.v. II *רכל). Some would render it “to go about as a spy.”

[19:16]  ² tn Heb “You shall not stand on the blood of your neighbor.” This part of the verse is also difficult to interpret. The rendering here suggests that one will not allow a neighbor to be victimized, whether in court (cf. v. 15) or in any other situation (see the discussion in B. A. Levine, Leviticus [JPSTC], 129).

[19:27]  ³ tc Heb “and you [singular] shall not ruin the corner of your [singular] beard.” Smr, LXX, Syriac, and Tg. Ps.-J. have the plural pronouns (i.e., “you” and “your” plural) rather than the singular of the MT.

[15:3]  ⁴ sn Hebrew literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age.

[15:3]  ⁵ tn Heb “he does not slander upon his tongue.” For another example of רָגַל (ragal, “slander”) see 2 Sam 19:28.

[15:3]  ⁶ tn Or “his fellow.”

[15:3]  ⁷ tn Heb “and he does not lift up an insult against one who is near to him.”

[50:20]  ⁸ tn Heb “you sit, against your brother you speak.” To “sit” and “speak” against someone implies plotting against that person (see Ps 119:23).

[50:20]  ⁹ tn Heb “against the son of your mother you give a fault.”

[101:5]  ¹⁰ tn Heb “[one who has] pride of eyes and wideness [i.e., arrogance] of heart, him I will not endure.”

[140:11]  ¹¹ tn Heb “a man of a tongue.”

[140:11]  ¹² tn Heb “be established in.”

[140:11]  ¹³ tn Heb “for blows.” The Hebrew noun מַדְחֵפֹה (madkhefoh, “blow”) occurs only here in the OT.

[6:19]  ¹⁴ sn The Lord hates perjury and a lying witness (e.g., Ps 40:4; Amos 2:4; Mic 1:4). This is a direct violation of the law (Exod 20).

[6:19]  ¹⁵ sn Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8).

[6:19]  ¹⁶ tn Heb “brothers,” although not limited to male siblings only. Cf. NRSV, CEV “in a family”; TEV “among friends.”

[10:18]  ¹⁷ tn Heb “lips of falsehood.” The genitive noun שָׁקֶר (shaqer, “falsehood”) functions as an attributive genitive. The noun “lips” is a metonymy of cause for speech produced by lips. The one who shows friendliness while concealing hatred is a liar (e.g., Ps 28:3).

[10:18]  ¹⁸ tn Heb “causes to go out.” The Hiphil of יָצָא (yatsa) literally means “to cause to go out” (BDB 424 s.v. Hiph.1). This may refer to speech (“to utter”) in the sense of causing words to go out of one’s mouth, or it may refer to slander (“to spread”) in the sense of causing slander to go out to others.

[10:18]  ¹⁹ tn The word דִבָּה (dibbah) means “whispering; defamation; evil report” (BDB 179 s.v.). Cf. NAB “accusations”; TEV “gossip.”

[10:18]  ²⁰ tn Heb “he is a fool.” The independent personal pronoun הוּא (hu’, “he”) is used for emphasis. This is reflected in the translation as “certainly.”

[18:8]  ²¹ tn Or “slanderer”; KJV, NAB “talebearer”; ASV, NRSV “whisperer.”

[18:8]  ²² tn The word כְּמִתְלַהֲמִים (kÿmitlahamim) occurs only here. It is related to a cognate verb meaning “to swallow greedily.” Earlier English versions took it from a Hebrew root הָלַם (halam, see the word לְמַהֲלֻמוֹת [lÿmahalumot] in v. 6) meaning “wounds” (so KJV). But the translation of “choice morsels” fits the idea of gossip better.

[18:8]  ²³ tn Heb “they go down [into] the innermost parts of the belly”; NASB “of the body.”

[25:23]  ²⁴ sn One difficulty here is that it is the west wind that brings rain to Israel (e.g., 1 Kgs 18:41-44). C. H. Toy suggests that the expression is general, referring to a northwest wind – unless it is an error (Proverbs [ICC], 468). J. P. M. van der Ploeg suggests that the saying originated outside the land, perhaps in Egypt (“Prov 25:23,” VT 3 [1953]: 189-92). But this would imply it was current in a place where it made no sense. R. N. Whybray suggests that the solution lies with the verb “brings forth” (תְּחוֹלֵל, tÿkholel); he suggests redefining it to mean “repels, holds back” (cf. KJV “driveth away”). Thus, the point would be that the north wind holds back the rain just as an angry look holds back slander (Proverbs [CBC], 149). But the support for this definition is not convincing. Seeing this as a general reference to northerly winds is the preferred solution.

[25:23]  ²⁵ tn Heb “a tongue of secret” or “a hidden tongue,” referring to someone who goes around whispering about people behind their backs (cf. KJV, NAB, NASB, NRSV “a backbiting tongue”).

[25:23]  ²⁶ tn The phrase “brings forth” does not appear in Hebrew in this line but is implied by the parallelism with the previous line; it is supplied here in the translation for clarity.

[25:23]  ²⁷ sn The verse implies a comparison between the two parts to make the point that certain things automatically bring certain results. Gossiping words will infuriate people as easily as the northerly winds bring the cold rain.

[26:20]  ²⁸ sn Gossip (that is, the one who goes around whispering and slandering) fuels contention just as wood fuels a fire. The point of the proverb is to prevent contention – if one takes away the cause, contention will cease (e.g., 18:8).

[26:20]  ²⁹ tn Heb “becomes silent.”

[6:28]  ³⁰ tn These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the Lord’s commission of Jeremiah to the task of testing them. However, since this is the evaluation, the task appears to be complete. The words are better to be taken as Jeremiah’s report after he has completed the task.

[6:28]  ³¹ tn Or “arch rebels,” or “hardened rebels.” Literally “rebels of rebels.”

[9:4]  ³² tn Heb “Be on your guard…Do not trust.” The verbs are second masculine plural of direct address and there seems no way to translate literally and not give the mistaken impression that Jeremiah is being addressed. This is another example of the tendency in Hebrew style to turn from description to direct address (a figure of speech called apostrophe).

[9:4]  ³³ tn Heb “cheating, each of them will cheat.”

[1:29]  ³⁴ tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:29]  ³⁵ tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:1]  ³⁶ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁷ tn Traditionally, “servant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ³⁸ tc Many important mss, as well as several others (̲⁶ א A G Ψ 33 1739 1881 Ï), have a reversed order of these words and read “Jesus Christ” rather than “Christ Jesus” (̹⁰ B 81 pc). The meaning is not affected in either case, but the reading “Christ Jesus” is preferred as slightly more difficult and thus more likely the original (a scribe who found it would be prone to change it to the more common expression). At the same time, Paul is fond of the order “Christ Jesus,” especially in certain letters such as Romans, Galatians, and Philippians. As well, the later Pauline letters almost uniformly use this order in the salutations. A decision is difficult, but “Christ Jesus” is slightly preferred.

[1:1]  ³⁹ tn Grk “a called apostle.”

[1:1]  ⁴⁰ tn The genitive in the phrase εὐαγγέλιον θεοῦ (euangelion qeou, “the gospel of God”) could be translated as (1) a subjective genitive (“the gospel which God brings”) or (2) an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. However, in view of God’s action in v. 2 concerning this gospel, a subjective genitive notion (“the gospel which God brings”) is slightly preferred.

[5:13]  ⁴¹ tn Grk “for before the law.”

[5:13]  ⁴² tn Or “sin is not reckoned.”

[5:2]  ⁴³ tn Or “exult, boast.”

[3:2]  ⁴⁴ tn Or “discredit,” “damage the reputation of.”

[4:11]  ⁴⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[4:11]  ⁴⁶ tn See note on the word “believer” in 1:9.

[4:11]  ⁴⁷ tn Grk “a judge.”

[4:1]  ⁴⁸ tn The word “where” is repeated in Greek for emphasis.

[4:1]  ⁴⁹ tn Grk “from here.”

[4:1]  ⁵⁰ tn Grk “in your members [i.e., parts of the body].”

[2:1]  ⁵¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[2:1]  ⁵² tn Or “partiality.”

[2:1]  ⁵³ tn Grk “do not have faith with personal prejudice,” with emphasis on the last phrase.

[2:1]  ⁵⁴ tn Grk “our Lord Jesus Christ of glory.” Here δόξης (doxhs) has been translated as an attributive genitive.

[2:2]  ⁵⁵ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” But as BDAG 79 s.v. 2 says, “equivalent to τὶς someone.”

[2:2]  ⁵⁶ tn Grk “synagogue.” Usually συναγωγή refers to Jewish places of worship (e.g., Matt 4:23, Mark 1:21, Luke 4:15, John 6:59). The word can be used generally to refer to a place of assembly, and here it refers specifically to a Christian assembly (BDAG 963 s.v. 2.b.).

[2:10]  ⁵⁷ tn Or “stumbles.”

[2:10]  ⁵⁸ tn Grk “guilty of all.”

[2:11]  ⁵⁹ sn A quotation from Exod 20:14 and Deut 5:18.

[2:11]  ⁶⁰ sn A quotation from Exod 20:13 and Deut 5:17.

[1:8]  ⁶¹ tn The reference is now to the false teachers.

[1:8]  ⁶² tn Grk “dreaming.” The participle ἐνυπνιαζόμενοι (enupniazomenoi, “dreaming”) is adverbial to the pronoun οὗτοι (|outoi, “these”), though the particular relationship is not clear. It could mean, “while dreaming,” “by dreaming,” or “because of dreaming.” This translation has adopted the last option as Jude’s meaning, partially for syntactical reasons (the causal participle usually precedes the main verb) and partially for contextual reasons (these false teachers must derive their authority from some source, and the dreams provide the most obvious base). The participle ἐνυπνιαζόμενοι was sometimes used of apocalyptic visions, both of true and false prophets. This seems to be the meaning here.

[1:8]  ⁶³ tn Most likely, the authority of the Lord is in view. This verse, then, echoes the indictment of v. 4: “they deny our Master and Lord, Jesus Christ.”

[1:8]  ⁶⁴ tn The construction with the three verbs (“defile, “reject,” and “insult”) involves the particles μέν, δέ, δέ (men, de, de). A more literal (and pedantic) translation would be: “on the one hand, they defile the flesh, on the other hand, they reject authority, and on another hand, they insult the glorious ones.”

[1:8]  ⁶⁵ sn The glorious ones refers to angelic beings rather than mere human beings, just as in 2 Pet 2:10 (on which this passage apparently depends). Whether the angelic beings are good or evil, however, is difficult to tell (hence, the translation is left ambiguous). However, both in 2 Pet 2:11 and here, in Jude 9, the wicked angels seem to be in view (for not even Michael insults them).

[1:9]  ⁶⁶ tn The word “even” is not in Greek; it is implied by the height of the contrast.

[1:9]  ⁶⁷ sn According to Jewish intertestamental literature (such as 1 En. 20), Michael was one of seven archangels.

[1:9]  ⁶⁸ tn The sentence structure is a bit different in Greek. Literally it reads: “But Michael the archangel, when arguing with the devil and disputing.”

[1:10]  ⁶⁹ tn Or “they should naturally comprehend.” The present tense in this context may have a conative force.

[12:10]  ⁷⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.

[12:10]  ⁷¹ tn Or “the right of his Messiah to rule.” See L&N 37.35.

[12:10]  ⁷² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[12:10]  ⁷³ tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited). The translation “fellow believer” would normally apply (L&N 11.23), but since the speaker(s) are not specified in this context, it is not clear if such a translation would be appropriate here. The more generic “brothers and sisters” was chosen to emphasize the fact of a relationship without specifying its type.

[12:10]  ⁷⁴ tn Or “who accuses them continually.”