Psalms 120:3

120:3 How will he severely punish you,

you deceptive talker? ¹ 

Proverbs 6:17

6:17 haughty eyes, ²  a lying tongue, ³ 

and hands that shed innocent blood, ⁴ 

Proverbs 12:19

12:19 The one who tells the truth ⁵  will endure forever,

but the one who lies ⁶  will last only for a moment. ⁷ 

Jeremiah 9:3

The Lord Laments That He Has No Choice But to Judge Them

9:3 The Lord says, ⁸ 

“These people are like soldiers who have readied their bows.

Their tongues are always ready to shoot out lies. ⁹ 

They have become powerful in the land,

but they have not done so by honest means. ¹⁰ 

Indeed, they do one evil thing after another ¹¹ 

and do not pay attention to me. ¹² 

Jeremiah 9:5

9:5 One friend deceives another

and no one tells the truth.

These people have trained themselves ¹³  to tell lies.

They do wrong and are unable to repent.

Acts 6:13

6:13 They brought forward false witnesses who said, “This man does not stop saying things against this holy place ¹⁴  and the law. ¹⁵ 

[120:3]  ¹ tn Heb “What will he give to you, and what will he add to you, O tongue of deception?” The psalmist addresses his deceptive enemies. The Lord is the understood subject of the verbs “give” and “add.” The second part of the question echoes a standard curse formula, “thus the Lord/God will do … and thus he will add” (see Ruth 1:17; 1 Sam 3:17; 14:44; 20:13; 25:22; 2 Sam 3:9, 35; 19:13; 1 Kgs 2:23; 2 Kgs 6:31).

[6:17]  ² 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]  ³ 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]  ⁴ 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).

[12:19]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[9:3]  ⁸ tn The words “The Lord says” have been moved up from the end of the verse to make clear that a change in speaker has occurred.

[9:3]  ⁹ tn Heb “They have readied [or strung] their tongue as their bow for lies.”

[9:3]  ¹⁰ tn Heb “but not through honesty.”

[9:3]  ¹¹ tn Heb “they go from evil to evil.”

[9:3]  ¹² tn Or “do not acknowledge me”; Heb “do not know me.” But “knowing” in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For יָדַע meaning “acknowledge” see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, “The Treaty Background of Hebrew yada,” BASOR 181 [1966]: 31-37).

[9:5]  ¹³ tn Heb “their tongues.” However, this is probably not a natural idiom in contemporary English and the tongue may stand as a part for the whole anyway.

[6:13]  ¹⁴ sn This holy place is a reference to the temple.

[6:13]  ¹⁵ 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.