Psalms 119:29

119:29 Remove me from the path of deceit! ¹ 

Graciously give me ²  your law!

Psalms 119:113

ס (Samek)

119:113 I hate people with divided loyalties, ³ 

but I love your law.

Psalms 119:128

119:128 For this reason I carefully follow all your precepts. ⁴ 

I hate all deceitful actions. ⁵ 

Psalms 101:7

101:7 Deceitful people will not live in my palace. ⁶ 

Liars will not be welcome in my presence. ⁷ 

Proverbs 6:16-19

6:16 There are six things that the Lord hates,

even ⁸  seven ⁹  things that are an abomination to him: ¹⁰ 

6:17 haughty eyes, ¹¹  a lying tongue, ¹² 

and hands that shed innocent blood, ¹³ 

6:18 a heart that devises wicked plans, ¹⁴ 

feet that are swift to run ¹⁵  to evil,

6:19 a false witness who pours out lies, ¹⁶ 

and a person who spreads discord ¹⁷  among family members. ¹⁸ 

Proverbs 30:8

30:8 Remove falsehood and lies ¹⁹  far from me;

do not give me poverty or riches,

feed me with my allotted portion ²⁰  of bread, ²¹ 

Amos 5:15

5:15 Hate what is wrong, love what is right!

Promote ²²  justice at the city gate! ²³ 

Maybe the Lord, the God who commands armies, will have mercy on ²⁴  those who are left from ²⁵  Joseph. ²⁶ 

Romans 12:9

Conduct in Love

12:9 Love must be ²⁷  without hypocrisy. Abhor what is evil, cling to what is good.

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.

Revelation 22:15

22:15 Outside are the dogs and the sorcerers ²⁹  and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! ³⁰ 

[119:29]  ¹ tn The “path of deceit” refers to a lifestyle characterized by deceit and disloyalty to God. It stands in contrast to the “way of faithfulness” in v. 30.

[119:29]  ² tn Heb “be gracious to me.” The verb is used metonymically here for “graciously giving” the law. (See Gen 33:5, where Jacob uses this verb in describing how God had graciously given him children.)

[119:113]  ³ tn Heb “divided ones.” The word occurs only here; it appears to be derived from a verbal root, attested in Arabic, meaning “to split” (see HALOT 762 s.v. *סֵעֵף). Since the psalmist is emphasizing his unswerving allegiance to God and his law, the term probably refers to those who lack such loyalty. The translation is similar to that suggested by L. C. Allen, Psalms 101-150 (WBC), 131.

[119:128]  ⁴ tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.

[119:128]  ⁵ tn Heb “every false path.”

[101:7]  ⁶ tn Heb “he will not live in the midst of my house, one who does deceit.”

[101:7]  ⁷ tn Heb “one who speaks lies will not be established before my eyes.”

[6:16]  ⁸ tn The conjunction has the explicative use here (R. J. Williams, Hebrew Syntax, 71, §434).

[6:16]  ⁹ sn This saying involves a numerical ladder, paralleling six things with seven things (e.g., also 30:15, 18, 21, 24, 29). The point of such a numerical arrangement is that the number does not exhaust the list (W. M. Roth, “The Numerical Sequence x / x +1 in the Old Testament,” VT 12 [1962]: 300-311; and his “Numerical Sayings in the Old Testament,” VT 13 [1965]: 86).

[6:16]  ¹⁰ tn Heb “his soul.”

[6:17]  ¹¹ sn The expression “high/ lofty [רָמוֹת, ramot] eyes” refers to a proud look suggesting arrogant ambition (cf. NCV “a proud look”). The use of “eyes” is a metonymy of adjunct, the look in the eyes accompanying the attitude. This term “high” is used in Num 15:30 for the sin of the “high hand,” i.e., willful rebellion or defiant sin. The usage of “haughty eyes” may be illustrated by its use with the pompous Assyrian invader (Isa 10:12-14) and the proud king of the book of Daniel (11:12). God does not tolerate anyone who thinks so highly of himself and who has such ambition.

[6:17]  ¹² tn Heb “a tongue of deception.” The genitive noun functions attributively. The term “tongue” functions as a metonymy. The term is used of false prophets who deceive (Jer 14:14), and of a deceiver who betrays (Ps 109:2). The Lord hates deceptive speech because it is destructive (26:28).

[6:17]  ¹³ sn The hands are the instruments of murder (metonymy of cause), and God hates bloodshed. Gen 9:6 prohibited shedding blood because people are the image of God. Even David being a man of blood (in war mostly) was not permitted to build the Temple (1 Chr 22:8). But shedding innocent blood was a greater crime – it usually went with positions of power, such as King Manasseh filling the streets with blood (2 Kgs 21:16), or princes doing it for gain (Ezek 22:27).

[6:18]  ¹⁴ tn Heb “heart that devises plans of wickedness.” The latter term is an attributive genitive. The heart (metonymy of subject) represents the will; here it plots evil schemes. The heart is capable of evil schemes (Gen 6:5); the heart that does this is deceitful (Prov 12:20; 14:22).

[6:18]  ¹⁵ tc The MT reads “make haste to run,” that is, be eager to seize the opportunity. The LXX omits “run,” that is, feet hastening to do evil. It must have appeared to the LXX translator that the verb was unnecessary; only one verb occurs in the other cola.

[6:19]  ¹⁶ 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]  ¹⁷ sn Dissension is attributed in Proverbs to contentious people (21:9; 26:21; 25:24) who have a short fuse (15:8).

[6:19]  ¹⁸ tn Heb “brothers,” although not limited to male siblings only. Cf. NRSV, CEV “in a family”; TEV “among friends.”

[30:8]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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.

[5:15]  ²² tn Heb “set up, establish.” In the ancient Near East it was the responsibility especially of the king to establish justice. Here the prophet extends that demand to local leaders and to the nation as a whole (cf. 5:24).

[5:15]  ²³ sn Legal disputes were resolved in the city gate (see the note in v. 12). This repetition of this phrase serves to highlight a deliberate contrast to the injustices cited in vv. 11-13.

[5:15]  ²⁴ tn Or “will show favor to.”

[5:15]  ²⁵ tn Or “the remnant of” (KJV, NAB, NASB, NIV, NRSV); CEV “what’s left of your people.”

[5:15]  ²⁶ sn Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.

[12:9]  ²⁷ tn The verb “must be” is understood in the Greek text.

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

[22:15]  ²⁹ tn On the term φάρμακοι (farmakoi) see L&N 53.101.

[22:15]  ³⁰ tn Or “lying,” “deceit.”