16 “ ‘You shall not go around as a slanderer among your people. “ ‘You shall not endanger the life of your neighbor. I am Yahweh.
17 “ ‘You shall not hate your brother in your heart. You shall surely rebuke your neighbor, and not bear sin because of him.
18 “ ‘You shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself. I am Yahweh.
KJVKing James Version
16 Thou shalt not go up and down as a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I am the LORD.
17 Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him.
18 Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
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JPSJPS Tanakh (1917)
16 Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbour: I am the LORD.
17 Thou shalt not hate thy brother in thy heart; thou shalt surely rebuke thy neighbour, and not bear sin because of him.
18 Thou shalt not take vengeance, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the LORD.
Questions where the Bible appears to say two different things, with the passages on each side set together.
Should we love or hate our brother?Jesus in Luke 14:26 says no one can be his disciple unless they hate father, mother, wife, children, brothers, sisters, and even their own life.
Does God approve of slavery?Genesis 9:25-27 has Noah — explicitly called a just and righteous man — pronouncing a divine curse condemning Canaan to be 'a servant of servants,' and the Tor…
How should nonbelievers be treated?Deuteronomy 13:6-10 commands the execution by stoning of any family member who entices Israel to follow other gods.
Matthew 22:39-40(v18)A second likewise is this, ‘You shall love your neighbor as yourself.’ The whole law and the prophets depend on these two commandments.”
Romans 13:9(v18)For the commandments, “You shall not commit adultery,” “You shall not murder,” “You shall not steal,” “You shall not covet,” and whatever…
Mark 12:31-34(v18)The second is like this, ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.” The scribe said to…
Luke 10:27-37(v18)He answered, “You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind; and…
Galatians 5:14(v18)For the whole law is fulfilled in one word, in this: “You shall love your neighbor as yourself.”
Show all 60 cross-references
James 2:8(v18)However, if you fulfill the royal law according to the Scripture, “You shall love your neighbor as yourself,” you do well.
Matthew 5:43-44(v18)“You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ But I tell you, love your enemies, bless those who…
Matthew 19:19(v18)‘Honor your father and your mother.’ And, ‘You shall love your neighbor as yourself.’ ”
Romans 12:19(v18)Don’t seek revenge yourselves, beloved, but give place to God’s wrath. For it is written, “Vengeance belongs to me; I will repay, says the…
Exodus 23:1(v16)“You shall not spread a false report. Don’t join your hand with the wicked to be a malicious witness.
Luke 17:3(v17)Be careful. If your brother sins against you, rebuke him. If he repents, forgive him.
1 John 2:9(v17)He who says he is in the light and hates his brother is in the darkness even until now.
1 John 2:11(v17)But he who hates his brother is in the darkness, and walks in the darkness, and doesn’t know where he is going, because the darkness has…
Exodus 23:7(v16)“Keep far from a false charge, and don’t kill the innocent and righteous; for I will not justify the wicked.
Proverbs 20:19(v16)He who goes about as a tale-bearer reveals secrets; therefore don’t keep company with him who opens wide his lips.
Proverbs 26:24-26(v17)A malicious man disguises himself with his lips, but he harbors evil in his heart. When his speech is charming, don’t believe him, for…
Proverbs 27:5-6(v17)Better is open rebuke than hidden love. The wounds of a friend are faithful, although the kisses of an enemy are profuse.
1 John 3:12-15(v17)unlike Cain, who was of the evil one, and killed his brother. Why did he kill him? Because his deeds were evil, and his brother’s…
Exodus 23:4-5(v18)“If you meet your enemy’s ox or his donkey going astray, you shall surely bring it back to him again. If you see the donkey of him who…
Romans 12:17(v18)Repay no one evil for evil. Respect what is honorable in the sight of all men.
Galatians 6:1(v17)Brothers, even if a man is caught in some fault, you who are spiritual must restore such a one in a spirit of gentleness; looking to…
Ezekiel 22:9(v16)Slanderous men have been in you to shed blood. In you they have eaten on the mountains. They have committed lewdness among you.
Matthew 18:15-17(v17)“If your brother sins against you, go, show him his fault between you and him alone. If he listens to you, you have gained back your…
Proverbs 11:13(v16)One who brings gossip betrays a confidence, but one who is of a trustworthy spirit is one who keeps a secret.
Proverbs 20:22(v18)Don’t say, “I will pay back evil.” Wait for Yahweh, and he will save you.
Jeremiah 6:28(v16)They are all grievous rebels, going around to slander. They are bronze and iron. All of them deal corruptly.
Jeremiah 9:4(v16)“Everyone beware of his neighbor, and don’t trust in any brother; for every brother will utterly supplant, and every neighbor will go…
Ephesians 4:31(v18)Let all bitterness, wrath, anger, outcry, and slander be put away from you, with all malice.
Colossians 3:8(v18)but now you also put them all away: anger, wrath, malice, slander, and shameful speaking out of your mouth.
1 Peter 2:1(vv16, 18)Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking,
Exodus 20:16(v16)“You shall not give false testimony against your neighbor.
1 Kings 21:10-13(v16)Set two men, wicked fellows, before him, and let them testify against him, saying, ‘You cursed God and the king!’ Then carry him out, and…
Psalms 15:3(v16)he who doesn’t slander with his tongue, nor does evil to his friend, nor casts slurs against his fellow man;
Acts 6:11-13(v16)Then they secretly induced men to say, “We have heard him speak blasphemous words against Moses and God.” They stirred up the people, the…
Ephesians 5:11(v17)Have no fellowship with the unfruitful deeds of darkness, but rather even reprove them.
Genesis 27:41(v17)Esau hated Jacob because of the blessing with which his father blessed him. Esau said in his heart, “The days of mourning for my father are…
Proverbs 9:8(v17)Don’t reprove a scoffer, lest he hate you. Reprove a wise person, and he will love you.
Matthew 19:16(v18)Behold, one came to him and said, “Good teacher, what good thing shall I do, that I may have eternal life?”
Matthew 26:60-61(v16)and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward, and…
Romans 1:32(v17)who, knowing the ordinance of God, that those who practice such things are worthy of death, not only do the same, but also approve of those…
1 Corinthians 5:2(v17)You are arrogant, and didn’t mourn instead, that he who had done this deed might be removed from among you.
1 Timothy 3:11(v16)Their wives in the same way must be reverent, not slanderers, temperate, and faithful in all things.
1 Timothy 5:20(v17)Those who sin, reprove in the sight of all, that the rest also may be in fear.
1 Timothy 5:22(v17)Lay hands hastily on no one. Don’t be a participant in other people’s sins. Keep yourself pure.
2 Timothy 3:3(v16)without natural affection, unforgiving, slanderers, without self-control, fierce, not lovers of good,
2 Timothy 4:2(v17)preach the word; be urgent in season and out of season; reprove, rebuke, and exhort with all patience and teaching.
Titus 2:3(v16)and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good,
Hebrews 10:30(v18)For we know him who said, “Vengeance belongs to me;” says the Lord, “I will repay.” Again, “The Lord will judge his people.”
Deuteronomy 32:25(v18)Outside the sword will bereave, and in the rooms, terror on both young man and virgin, the nursing infant with the gray-haired man.
2 Samuel 13:22(v18)Absalom spoke to Amnon neither good nor bad; for Absalom hated Amnon, because he had forced his sister Tamar.
2 Samuel 13:28(v18)Absalom commanded his servants, saying, “Mark now, when Amnon’s heart is merry with wine; and when I tell you, ‘Strike Amnon,’ then kill…
Psalms 141:5(v17)Let the righteous strike me, it is kindness; let him reprove me, it is like oil on the head; don’t let my head refuse it; Yet my prayer is…
Matthew 27:4(v16)saying, “I have sinned in that I betrayed innocent blood.” But they said, “What is that to us? You see to it.”
Acts 24:4-9(v16)But that I don’t delay you, I entreat you to bear with us and hear a few words. For we have found this man to be a plague, an instigator of…
Romans 13:4(v18)for he is a servant of God to you for good. But if you do that which is evil, be afraid, for he doesn’t bear the sword in vain; for he is a…
Galatians 2:11-14(v17)But when Peter came to Antioch, I resisted him to his face, because he stood condemned. For before some people came from James, he ate with…
Titus 1:13(v17)This testimony is true. For this cause, reprove them sharply, that they may be sound in the faith,
Titus 2:15(v17)Say these things and exhort and reprove with all authority. Let no one despise you.
2 John 1:10-11(v17)If anyone comes to you, and doesn’t bring this teaching, don’t receive him into your house, and don’t welcome him, for he who welcomes him…
60 distinct cross-references across this passage (61 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
Geneva Bible translators1599 · Public DomainOn vv16–17By consenting to his death, or conspiring with the…
By consenting to his death, or conspiring with the wicked.
As a slanderer, backbiter, or quarrel picker.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv16–18Lev 19:16 Thou shalt not go up and down…
Lev 19:16 Thou shalt not go up and down [as] a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I [am] the LORD.
Ver. 16. Up and down as a talebearer.] Heb., As a pedlar, that first fills his pack with reports and rumours, and then goes peddling up and down, dropping a tale here and another there, to the taking away of the good name, and sometimes of the life of another. Hence it follows here, "Neither shalt thou stand against the life of thy brother." And agreeable hereunto is that of Eze 22:9, "In thee are men that carry tales to shed blood." Such a wretched pedlar was Doeg: and such is that backbiter spoken of in Psa 15:3. The word there used doth in the Hebrew properly signify such a one as footeth and trotteth it up and down, prying, and spying, and carrying tales and rumours. {2Sa 19:21}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv16–18As a tale-bearer, who makes it his business to…
As a tale-bearer, who makes it his business to go up and down from one to another, and divulge evil and false reports concerning others, which, though many times it proceeds only from levity and talkativeness, yet apparently tends to the great injury of our neighbour. See Pro 11:13; Jer 6:28; 9:4. Neither shalt thou stand, to wit, in judgment, as a false accuser or false witness; for accusers and witnesses use to stand, whilst the judges sat, in courts of judicature.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill1763 · Public DomainOn vv16–18Thou shall not go up and down as a…
Thou shall not go up and down as a talebearer among thy people,.... The word used signifies a merchant, and particularly one that deals in drugs and spices, and especially a peddler in those things, that goes about from place to place to sell them; and such having an opportunity and making use of it to carry stories of others, and report them to their disadvantage, hence it came to be used for one that carries tales from house to house, in order to curry favour for himself, and to the injury of others; and such a man is a detestable person, and ought not to be encouraged, see Ti1 5:13,
neither shall thou stand against the blood of thy neighbour; either by bearing a false testimony, whereby his blood is in danger of being shed when innocent; or by being silent, and not hearing a testimony for him, whereby the shedding of his innocent blood might have been prevented; either way may be interpreted standing against it: the Jewish writers think, that a man by this law, is bound to do all he can to preserve the life of his neighbour, when it is by any means in danger, by drowning, or by thieves and wild beasts, so Jarchi:
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I am the Lord; the just and righteous One, who will resent and punish for all unjust proceedings in courts of judicature, secret tale bearing, doing any injury to another, or not preventing it when in the power of his hands.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv16–18Stand against the blood - In judgment as a…
Stand against the blood - In judgment as a false accuser or false witness, for accusers and witnesses use to stand, whilst the Judges sit in courts of judicature.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv16–17Verse 16. Thou shalt not go up and down…
Verse 16. Thou shalt not go up and down as a tale-bearer] רכיל rachil signifies a trader, a pedlar, and is here applied to the person who travels about dealing in scandal and calumny, getting the secrets of every person and family, and retailing them wherever he goes. A more despicable character exists not: such a person is a pest to society, and should be exiled from the habitations of men.
Neither shalt thou stand against the blood, &c.] Thou shalt not be as a false witness, because by such testimony the blood-the life of an innocent man may be endangered.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv16–18Lev 19:16. Stand against the blood — In judgment,…
Lev 19:16. Stand against the blood — In judgment, as a false accuser, or false witness, for accusers and witnesses use to stand, while the judges sit, in courts of judicature.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv16–17Stand against the blood of thy neighbor - Either,…
Stand against the blood of thy neighbor - Either, to put his life in danger by standing up as his accuser (compare Mat 26:60); or, to stand by idly when thy neighbor’s life is in danger. Whichever interpretation we adopt, the clause prohibits that which might interfere with the course of justice.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn vv16–18Detracter, whisperer. Hebrew rakil, stands for both these terms.…
Detracter, whisperer. Hebrew rakil, stands for both these terms. Some translate a parasite, a merchant, vilifying the goods of others to enhance the price of his own; or a spy, seeking to discover and laugh at others’ faults. --- Neighbour; accusing him wrongfully, to the danger of his life; or lying in wait for him like an assassin. But strive rather to rescue those who are attacked. Those who neglect this duty, are responsible for the consequences, according to the Jews, (Selden, Jur. iv. 3,) and the laws of the Egyptians. (Diodorus 1.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv17–18thou shalt in any wise rebuke thy neighbour--Instead of…
thou shalt in any wise rebuke thy neighbour--Instead of cherishing latent feelings of malice or meditating purposes of revenge against a person who has committed an insult or injury against them, God's people were taught to remonstrate with the offender and endeavor, by calm and kindly reason, to bring him to a sense of his fault.
not suffer sin upon him--literally, "that ye may not participate in his sin."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv16–1816. A talebearer — Literally, a peddler whose wares…
16. A talebearer — Literally, a peddler whose wares are slanders and detractions. Such a person, possessing himself of the secrets of individuals and of families and then whispering them abroad, falsely colouring motives and distorting facts, is a social pest worthy to be banished from the haunts of men. A significant lesson respecting the character of the calumniator is taught in the curious fact that the Greek slanderer, διαβολος, has become the English devil.
Neither… stand against the blood — That is, maliciously seek the life. This does not debar a person from giving testimony against a criminal. Such testimony is positively enjoined in Lev_5:1. See note.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv16–1716. a talebearer] Cp. Pro_11:13; Pro_20:19. Jewish teachers frequently…
16. a talebearer] Cp. Pro_11:13; Pro_20:19. Jewish teachers frequently insist on the heinousness of slander. See Otho, Lex. Rabb. s.v. Calumnia, and note the rendering of Targ. Jon., ‘Thou shalt not go after the slanderous (lit. triple) tongue.’ The epithet ‘triple’ implies that slander affects three persons: the slanderer, the slandered one, and anyone who repeats the slander. See Tal. Bab. ‘Arachin fol. 15a, and cp. Sir_28:14 ff. (C.B.) with notes.
stand against the blood of thy neighbour] This expression has been differently interpreted: taken in connexion with the preceding warning against being a talebearer, it seems to forbid endangering the life of an innocent man by bearing false witness. Cp. Eze_22:9, part of a passage which describes with verbal similarity many of the evil doings which are forbidden in this ch. and the preceding one. Witnessing truly against a murderer is not forbidden, and Targ. Ps-Jon. explains this clause so as to enforce that duty; ‘be not silent about thy neighbour’s blood, when thou knowest the truth.’ Another interpretation is, ‘thou shalt not stand (without rendering help) by the blood of thy neighbour,’ i.e. when he is in peril of his life.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv16–18(16) Thou shalt not go up and down as…
(16) Thou shalt not go up and down as a tale-bearer.—Better, Thou shalt not go about slandering, as the Authorised Version has it in Jer_6:28; Jer_9:4; Eze_22:9, Margin. Whilst giving just evidence in a court of justice is demanded by the law, it prohibits the circulation of slanderous reports about our neighbours. This dangerous habit, which has ruined the character and destroyed the life of many an innocent person (1Sa_22:9; 1Sa_22:18; Eze_22:9, &c.), was denounced by the spiritual authorities in the time of Christ as the greatest sin. Three things they declared remove a man from this world, and deprive him of happiness in the world to come—idolatry, incest, and murder, but slander surpasses them all. It kills three persons with one act, the person who slanders, the person who is slandered, and the person who listens to the slander. Hence the ancient Chaldee Version of Jonathan translates this clause: “Thou shalt not follow the thrice accursed tongue, for it is more fatal than the double-edged devouring sword.” (Comp. also Sir_28:14)
Neither shalt thou stand against the blood.—This part of the verse is evidently designed to express another line of conduct whereby our neighbour’s life might be endangered. In the former clause, “the going about” with slanderous reports imperilled the life of the slandered person, here “the standing still” is prohibited when it involves fatal consequences. The administrators of the law during the second Temple translating this clause literally, thou shalt not stand still by the blood, &c, interpreted it to mean that if we see any one in danger of his life, i.e., drowning, attacked by robbers or wild beasts, &c., we are not to stand still by it whilst his blood is being shed, but are to render him assistance at the peril of our own life. Or if we know that a man has shed the blood of his fellow creature, we are not to stand silently by whilst the cause is before the tribunal. Hence the Chaldee Version of Jonathan renders it, “Thou shalt not keep silent the blood of thy neighbour when thou knowest the truth in judgment.” Others, however, take it to denote to come forward, and try to obtain a false sentence of blood against our neighbours, so that this phrase is similar in import to Exo_23:1; Exo_23:7.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv16–18Thou shalt not go up and down as a…
Thou shalt not go up and down as a talebearer among thy people. For the evil done by mere idle talebearing, see Bishop Butler"s sermon, "Upon the Government of the Tongue," and four sermons by Bishop Jeremy Taylor, on "The Good and Evil Tongue; Slander and Flattery; the Duties of the Tongue." Neither shalt thou stand against the blood of thy neighbour; that is, thou shalt not endanger his life, which is the result of the worst kind of talebearing, namely, bearing false witness against him. Thus the effect of the false witness of the two men of Belial against Naboth was that "they carried him forth out of the city, and stoned him with stones, that he died". (1Ki_21:13; cf. Mat_26:60 Mat_27:4)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv16–18Thou shalt not go up and down as a…
Lev_19:16
Thou shalt not go up and down as a talebearer.
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Talebearing and slander
I. Character is in the keeping, and therefore at the mercy of acquaintances.
1. Therefore supremely value each others good name.
2. Jealously defend a worthy reputation.
3. Scornfully silence the unproved rumours of evils.
II. Character may be ruthlessly shattered by sinister whisperings.
1. For listeners are ready to entertain and repeat slander. Mans inhumanity to man!
2. Aspersions feed on the inventiveness of malice.
3. Reputation is easily damaged. That which only a lifetime can build an hour may defame.
III. Character is so precious that its traducers should be loathed.
1. Dread a talebearer as a destroying pestilence.
2. He who wrongs anothers reputation may next wrong yours. By heeding his slanders you encourage his vile trade, and slander must find new victims!
3. Put to shame all talebearers with ruthless severity.
Note--
1. There is enough of woe abroad without increasing it.
2. As we need our many evils to be pitied by man and pardoned by God, let us with charity hide sins, not expose them.
3. There is grace in Christ, and energy in the Holy Spirit, by which to perfect a good life and win a good name, which even enemies of religion shall be unable to defame or destroy.
4. The light of the final judgment will refute all slander, and bring every secret thing to the open gaze of the world. (W. H. Jellie.)
Mischief of talebearing
The carrying of a tale, and reporting what such an one said or such an one did, is the way to sow such grudges, to kindle such heart-burnings between persons, as oftentimes break forth and flame to the consumption of families, courts, and perhaps at length of cities and kingdoms. The mischief such incendiaries do is incredible, as being indeed for the most part inevitable. And a vine or a rose-tree may as well flourish when there is a secret worm lurking and gnawing at the root of them, as the peace of those societies thrive that have such concealed plagues wrapt up in their hearts and bowels. (R. South.)
Scandal rebuked
One day, in the presence of a pious tanner, at Elberfield, some people were tearing their neighbours characters to pieces. Diedrich, the tanner, was silent. You say nothing, said they. You see, replied he, I am a little like a bankrupt. He may be engaged in a most animated conversation, but I have always remarked, when the subject turns upon bankruptcy, he is suddenly dumb. I, too, am a bankrupt; the defects you are just reproaching your neighbours with I find in myself, and that shuts my mouth. (Pastor Krummacher.)
Talebearing condemned
The following is related of the late J. J. Gurney, by one who, as a child, was often of his family circle:--One night--I remember it well--I received a severe lesson on the sin of evil speaking. Severe I thought it then, and my heart rose in childish anger against him who gave it; but I had not lived long enough in this world to know how much mischief a childs thoughtless talk may do, and how often it happens that great talkers run off from the straight line of truth. I was talking very fast about some female relative, who did not stand very high in my esteem, and was about to speak further of her failings of temper. In a few moments my eyes caught a look of such calm and steady displeasure, that I stopped short. There was no mistaking the meaning of that dark, speaking eye; it brought the colour to my face, and confusion and shame to my heart. I was silent for a few moments, when Joseph John Gurney asked, very gravely, Dost thou not know any good thing to tell us of her? I did not answer. The question was more seriously asked, Think; is there nothing good thou canst tell us of her? Oh yes, I know some good things, certainly, but-- Would it not have been better, then, to relate these good things than to have told us that which must lower her in our esteem? Since there is good to relate, would it not be kinder to be silent on the evil? Charity rejoiceth not in iniquity, thou knowest. (Great Thoughts.)
The talebearer
One celebrated nation of antiquity used to express this mans character by a very significant figure. They called a talebearer a seed picker. They gave him the same name which they used for a bird which goes about everywhere picking up seeds. There are men in the world who live by their seed collecting; by going about here and there from house to house, and gathering together all the little stories which can be told or made about the neighbours who are dwelling all the time securely by them and ignorant of the calumnies by which they are assailed. Yes, the seed collector, the man who goes about gathering anecdotes, great and small, about his neighbours, and retailing them again as he goes, is a common character everywhere. I wish that I could hold up the mirror to him for his own conviction. I am sure he would be ashamed, I believe he would be sorry if he saw himself faithfully pourtrayed. (Dean Vaughan.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On v17Do not hate your brother in your heart
Do not hate your brother in your heart
Continually hating a person is spoken of as if it were hating a person in the heart. AT: "Do not continually hate your brother" (See: Metaphor)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv16–1819:16 Do not spread slanderous gossip: The image here…
19:16 Do not spread slanderous gossip: The image here is of a merchant who trades and sells harmful rumors and accusations. This practice would quickly erode and undermine the sense of community so valued in Israel (cp. Prov 11:13; 16:28; 20:19; 26:20; 2 Cor 12:20).
GEBible — Godless Engineer's Bible App
Geneva Bible translators 1599 · Public Domain On vv16–17 By consenting to his death, or conspiring with the…
By consenting to his death, or conspiring with the wicked.
As a slanderer, backbiter, or quarrel picker.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv16–18 Lev 19:16 Thou shalt not go up and down…
Lev 19:16 Thou shalt not go up and down [as] a talebearer among thy people: neither shalt thou stand against the blood of thy neighbour: I [am] the LORD.
Ver. 16. Up and down as a talebearer.] Heb., As a pedlar, that first fills his pack with reports and rumours, and then goes peddling up and down, dropping a tale here and another there, to the taking away of the good name, and sometimes of the life of another. Hence it follows here, "Neither shalt thou stand against the life of thy brother." And agreeable hereunto is that of Eze 22:9, "In thee are men that carry tales to shed blood." Such a wretched pedlar was Doeg: and such is that backbiter spoken of in Psa 15:3. The word there used doth in the Hebrew properly signify such a one as footeth and trotteth it up and down, prying, and spying, and carrying tales and rumours. {2Sa 19:21}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv16–18 As a tale-bearer, who makes it his business to…
As a tale-bearer, who makes it his business to go up and down from one to another, and divulge evil and false reports concerning others, which, though many times it proceeds only from levity and talkativeness, yet apparently tends to the great injury of our neighbour. See Pro 11:13; Jer 6:28; 9:4. Neither shalt thou stand, to wit, in judgment, as a false accuser or false witness; for accusers and witnesses use to stand, whilst the judges sat, in courts of judicature.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv16–18 Thou shall not go up and down as a…
Thou shall not go up and down as a talebearer among thy people,.... The word used signifies a merchant, and particularly one that deals in drugs and spices, and especially a peddler in those things, that goes about from place to place to sell them; and such having an opportunity and making use of it to carry stories of others, and report them to their disadvantage, hence it came to be used for one that carries tales from house to house, in order to curry favour for himself, and to the injury of others; and such a man is a detestable person, and ought not to be encouraged, see Ti1 5:13,
neither shall thou stand against the blood of thy neighbour; either by bearing a false testimony, whereby his blood is in danger of being shed when innocent; or by being silent, and not hearing a testimony for him, whereby the shedding of his innocent blood might have been prevented; either way may be interpreted standing against it: the Jewish writers think, that a man by this law, is bound to do all he can to preserve the life of his neighbour, when it is by any means in danger, by drowning, or by thieves and wild beasts, so Jarchi:
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I am the Lord; the just and righteous One, who will resent and punish for all unjust proceedings in courts of judicature, secret tale bearing, doing any injury to another, or not preventing it when in the power of his hands.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv16–18 Stand against the blood - In judgment as a…
Stand against the blood - In judgment as a false accuser or false witness, for accusers and witnesses use to stand, whilst the Judges sit in courts of judicature.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv16–17 Verse 16. Thou shalt not go up and down…
Verse 16. Thou shalt not go up and down as a tale-bearer] רכיל rachil signifies a trader, a pedlar, and is here applied to the person who travels about dealing in scandal and calumny, getting the secrets of every person and family, and retailing them wherever he goes. A more despicable character exists not: such a person is a pest to society, and should be exiled from the habitations of men.
Neither shalt thou stand against the blood, &c.] Thou shalt not be as a false witness, because by such testimony the blood-the life of an innocent man may be endangered.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv16–18 Lev 19:16. Stand against the blood — In judgment,…
Lev 19:16. Stand against the blood — In judgment, as a false accuser, or false witness, for accusers and witnesses use to stand, while the judges sit, in courts of judicature.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv16–17 Stand against the blood of thy neighbor - Either,…
Stand against the blood of thy neighbor - Either, to put his life in danger by standing up as his accuser (compare Mat 26:60); or, to stand by idly when thy neighbor’s life is in danger. Whichever interpretation we adopt, the clause prohibits that which might interfere with the course of justice.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv16–18 Detracter, whisperer. Hebrew rakil, stands for both these terms.…
Detracter, whisperer. Hebrew rakil, stands for both these terms. Some translate a parasite, a merchant, vilifying the goods of others to enhance the price of his own; or a spy, seeking to discover and laugh at others’ faults. --- Neighbour; accusing him wrongfully, to the danger of his life; or lying in wait for him like an assassin. But strive rather to rescue those who are attacked. Those who neglect this duty, are responsible for the consequences, according to the Jews, (Selden, Jur. iv. 3,) and the laws of the Egyptians. (Diodorus 1.)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv17–18 thou shalt in any wise rebuke thy neighbour--Instead of…
thou shalt in any wise rebuke thy neighbour--Instead of cherishing latent feelings of malice or meditating purposes of revenge against a person who has committed an insult or injury against them, God's people were taught to remonstrate with the offender and endeavor, by calm and kindly reason, to bring him to a sense of his fault.
not suffer sin upon him--literally, "that ye may not participate in his sin."
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv16–18 16. A talebearer — Literally, a peddler whose wares…
16. A talebearer — Literally, a peddler whose wares are slanders and detractions. Such a person, possessing himself of the secrets of individuals and of families and then whispering them abroad, falsely colouring motives and distorting facts, is a social pest worthy to be banished from the haunts of men. A significant lesson respecting the character of the calumniator is taught in the curious fact that the Greek slanderer, διαβολος, has become the English devil.
Neither… stand against the blood — That is, maliciously seek the life. This does not debar a person from giving testimony against a criminal. Such testimony is positively enjoined in Lev_5:1. See note.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv16–17 16. a talebearer] Cp. Pro_11:13; Pro_20:19. Jewish teachers frequently…
16. a talebearer] Cp. Pro_11:13; Pro_20:19. Jewish teachers frequently insist on the heinousness of slander. See Otho, Lex. Rabb. s.v. Calumnia, and note the rendering of Targ. Jon., ‘Thou shalt not go after the slanderous (lit. triple) tongue.’ The epithet ‘triple’ implies that slander affects three persons: the slanderer, the slandered one, and anyone who repeats the slander. See Tal. Bab. ‘Arachin fol. 15a, and cp. Sir_28:14 ff. (C.B.) with notes.
stand against the blood of thy neighbour] This expression has been differently interpreted: taken in connexion with the preceding warning against being a talebearer, it seems to forbid endangering the life of an innocent man by bearing false witness. Cp. Eze_22:9, part of a passage which describes with verbal similarity many of the evil doings which are forbidden in this ch. and the preceding one. Witnessing truly against a murderer is not forbidden, and Targ. Ps-Jon. explains this clause so as to enforce that duty; ‘be not silent about thy neighbour’s blood, when thou knowest the truth.’ Another interpretation is, ‘thou shalt not stand (without rendering help) by the blood of thy neighbour,’ i.e. when he is in peril of his life.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv16–18 (16) Thou shalt not go up and down as…
(16) Thou shalt not go up and down as a tale-bearer.—Better, Thou shalt not go about slandering, as the Authorised Version has it in Jer_6:28; Jer_9:4; Eze_22:9, Margin. Whilst giving just evidence in a court of justice is demanded by the law, it prohibits the circulation of slanderous reports about our neighbours. This dangerous habit, which has ruined the character and destroyed the life of many an innocent person (1Sa_22:9; 1Sa_22:18; Eze_22:9, &c.), was denounced by the spiritual authorities in the time of Christ as the greatest sin. Three things they declared remove a man from this world, and deprive him of happiness in the world to come—idolatry, incest, and murder, but slander surpasses them all. It kills three persons with one act, the person who slanders, the person who is slandered, and the person who listens to the slander. Hence the ancient Chaldee Version of Jonathan translates this clause: “Thou shalt not follow the thrice accursed tongue, for it is more fatal than the double-edged devouring sword.” (Comp. also Sir_28:14)
Neither shalt thou stand against the blood.—This part of the verse is evidently designed to express another line of conduct whereby our neighbour’s life might be endangered. In the former clause, “the going about” with slanderous reports imperilled the life of the slandered person, here “the standing still” is prohibited when it involves fatal consequences. The administrators of the law during the second Temple translating this clause literally, thou shalt not stand still by the blood, &c, interpreted it to mean that if we see any one in danger of his life, i.e., drowning, attacked by robbers or wild beasts, &c., we are not to stand still by it whilst his blood is being shed, but are to render him assistance at the peril of our own life. Or if we know that a man has shed the blood of his fellow creature, we are not to stand silently by whilst the cause is before the tribunal. Hence the Chaldee Version of Jonathan renders it, “Thou shalt not keep silent the blood of thy neighbour when thou knowest the truth in judgment.” Others, however, take it to denote to come forward, and try to obtain a false sentence of blood against our neighbours, so that this phrase is similar in import to Exo_23:1; Exo_23:7.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv16–18 Thou shalt not go up and down as a…
Thou shalt not go up and down as a talebearer among thy people. For the evil done by mere idle talebearing, see Bishop Butler"s sermon, "Upon the Government of the Tongue," and four sermons by Bishop Jeremy Taylor, on "The Good and Evil Tongue; Slander and Flattery; the Duties of the Tongue." Neither shalt thou stand against the blood of thy neighbour; that is, thou shalt not endanger his life, which is the result of the worst kind of talebearing, namely, bearing false witness against him. Thus the effect of the false witness of the two men of Belial against Naboth was that "they carried him forth out of the city, and stoned him with stones, that he died". (1Ki_21:13; cf. Mat_26:60 Mat_27:4)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv16–18 Thou shalt not go up and down as a…
Lev_19:16
Thou shalt not go up and down as a talebearer.
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Talebearing and slander
I. Character is in the keeping, and therefore at the mercy of acquaintances.
1. Therefore supremely value each others good name.
2. Jealously defend a worthy reputation.
3. Scornfully silence the unproved rumours of evils.
II. Character may be ruthlessly shattered by sinister whisperings.
1. For listeners are ready to entertain and repeat slander. Mans inhumanity to man!
2. Aspersions feed on the inventiveness of malice.
3. Reputation is easily damaged. That which only a lifetime can build an hour may defame.
III. Character is so precious that its traducers should be loathed.
1. Dread a talebearer as a destroying pestilence.
2. He who wrongs anothers reputation may next wrong yours. By heeding his slanders you encourage his vile trade, and slander must find new victims!
3. Put to shame all talebearers with ruthless severity.
Note--
1. There is enough of woe abroad without increasing it.
2. As we need our many evils to be pitied by man and pardoned by God, let us with charity hide sins, not expose them.
3. There is grace in Christ, and energy in the Holy Spirit, by which to perfect a good life and win a good name, which even enemies of religion shall be unable to defame or destroy.
4. The light of the final judgment will refute all slander, and bring every secret thing to the open gaze of the world. (W. H. Jellie.)
Mischief of talebearing
The carrying of a tale, and reporting what such an one said or such an one did, is the way to sow such grudges, to kindle such heart-burnings between persons, as oftentimes break forth and flame to the consumption of families, courts, and perhaps at length of cities and kingdoms. The mischief such incendiaries do is incredible, as being indeed for the most part inevitable. And a vine or a rose-tree may as well flourish when there is a secret worm lurking and gnawing at the root of them, as the peace of those societies thrive that have such concealed plagues wrapt up in their hearts and bowels. (R. South.)
Scandal rebuked
One day, in the presence of a pious tanner, at Elberfield, some people were tearing their neighbours characters to pieces. Diedrich, the tanner, was silent. You say nothing, said they. You see, replied he, I am a little like a bankrupt. He may be engaged in a most animated conversation, but I have always remarked, when the subject turns upon bankruptcy, he is suddenly dumb. I, too, am a bankrupt; the defects you are just reproaching your neighbours with I find in myself, and that shuts my mouth. (Pastor Krummacher.)
Talebearing condemned
The following is related of the late J. J. Gurney, by one who, as a child, was often of his family circle:--One night--I remember it well--I received a severe lesson on the sin of evil speaking. Severe I thought it then, and my heart rose in childish anger against him who gave it; but I had not lived long enough in this world to know how much mischief a childs thoughtless talk may do, and how often it happens that great talkers run off from the straight line of truth. I was talking very fast about some female relative, who did not stand very high in my esteem, and was about to speak further of her failings of temper. In a few moments my eyes caught a look of such calm and steady displeasure, that I stopped short. There was no mistaking the meaning of that dark, speaking eye; it brought the colour to my face, and confusion and shame to my heart. I was silent for a few moments, when Joseph John Gurney asked, very gravely, Dost thou not know any good thing to tell us of her? I did not answer. The question was more seriously asked, Think; is there nothing good thou canst tell us of her? Oh yes, I know some good things, certainly, but-- Would it not have been better, then, to relate these good things than to have told us that which must lower her in our esteem? Since there is good to relate, would it not be kinder to be silent on the evil? Charity rejoiceth not in iniquity, thou knowest. (Great Thoughts.)
The talebearer
One celebrated nation of antiquity used to express this mans character by a very significant figure. They called a talebearer a seed picker. They gave him the same name which they used for a bird which goes about everywhere picking up seeds. There are men in the world who live by their seed collecting; by going about here and there from house to house, and gathering together all the little stories which can be told or made about the neighbours who are dwelling all the time securely by them and ignorant of the calumnies by which they are assailed. Yes, the seed collector, the man who goes about gathering anecdotes, great and small, about his neighbours, and retailing them again as he goes, is a common character everywhere. I wish that I could hold up the mirror to him for his own conviction. I am sure he would be ashamed, I believe he would be sorry if he saw himself faithfully pourtrayed. (Dean Vaughan.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v17 Do not hate your brother in your heart
Do not hate your brother in your heart
Continually hating a person is spoken of as if it were hating a person in the heart. AT: "Do not continually hate your brother" (See: Metaphor)
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You must honestly rebuke your neighbor
"You must correct a person who is sinning"
translationWords
brother
heart
rebuke
sin
avenge
love
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv16–18 19:16 Do not spread slanderous gossip: The image here…
19:16 Do not spread slanderous gossip: The image here is of a merchant who trades and sells harmful rumors and accusations. This practice would quickly erode and undermine the sense of community so valued in Israel (cp. Prov 11:13; 16:28; 20:19; 26:20; 2 Cor 12:20).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.