12Above all, brothers and sisters, do not swear, either by heaven or by earth or by any other oath, but let your “Yes” be yes and your “No” be no, so that you may not fall under condemnation.
In Bauzi “swear” can be translated in various ways. In Hebrews 6:13, for instance, it is translated with “bones break apart and decisively speak.” (“No bones are literally broken but by saying ‘break bones’ it is like people swear by someone else in this case it is in relation to a rotting corpse’ bones falling apart. If you ‘break bones’ so to speak when you make an utterance, it is a true utterance.”) In other passages, such as in Matthew 26:72, it’s translated with an expression that implies taking ashes (“if a person wants everyone to know that he is telling the truth about a matter, he reaches down into the fireplace, scoops up some ashes and throws them while saying ‘I was not the one who did that.'”). So in Matthew 26:72 the Bauzi text is: “. . . Peter took ashes and defended himself saying, ‘I don’t know that Nazareth person.'” (Source: David Briley)
Following are a number of back-translations of James 5:12:
Uma: “All my relatives! Of all my advice, this is the most [i.e., is really important]: Let’s not swear [from Indonesian sumpah], naming the sky or naming the earth or anything else. If our purpose is to say yes, say [emphatic] ‘Yes.’ If our purpose is to say no, say ‘No,’ so that we don’t get hit with punishment.” (Source: Uma Back Translation)
Yakan: “My brothers, this command of mine is greater than all: really do not swear/use an oath. Do not swear pronouncing/calling-on heaven or earth or whatever. Say yes if it is really yes, and say no if it is really no so that God will not drop judgement on you.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “Brothers, I give you a law that if you have a promise, do not make it tight by means of swearing or an oath. Do not swear by means of using anything in heaven or on earth to support your words. Simply ‘yes’ or ‘no’ is what you should use so that God will not punish you.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “I have something yet to tell you brothers which is very important. If you say something, do not swear-an-oath (i.e. call God as witness). Do not swear by heaven or by the earth or anything else. It’s enough that you say ‘Yes’ if you agree and ‘No’ if you don’t-like/disagree, so that God will not punish you.” (Source: Kankanaey Back Translation)
Tagbanwa: “Well now, my siblings in believing, I very much impress upon you that you don’t vow/curse. Don’t say ‘Heaven/sky is my witness,’ or, ‘The world is my witness,’ or anything else which you add on as a vow. What is good for you to say is, if yes, yes. If no, no. Only like that so that you won’t be sentenced by God to judgment.” (Source: Tagbanwa Back Translation)
Tenango Otomi: “Now, my dear brethren, here is another word that is important for me to tell you. Do not call for a witness when you speak, not heaven, nor earth, nor any other thing should you call as a witness. When you speak, you must say, ‘Yes’ and that is all. When you say no, then that is all. Don’t want that God punish you because of the words you speak.” (Source: Tenango Otomi Back Translation)
Greek, Hebrew, Latin, and Aramaic all have one term only that refers to what can be expressed in English as “sky” or “heaven(s)” (as a physical and spiritual entity). While there is a slight overlap between the meaning of the two English terms, “sky” (from Old Norse sky meaning “cloud”) typically refers to the physical entity, and “heaven” (from Old English heofon meaning “home of God”) typically refers to the spiritual entity. While this enriches the English lexicon, it also forces English Bible translators to make decisions that can be found only in the context in the Greek, Hebrew, and Aramaic texts. Most versions tend to use “heaven(s)” even if the meaning is likely “sky,” but the Contemporary English Version (NT: 1991, OT: 1995, DC: 1999) is an English translation that attempted to be more specific in the separation of the two meanings and was used as the basis for the links to verses used for this and this record (“sky”).
Norm Mundhenk (in The Bible Translator 2006, p. 92ff. ) describes the difficulty that English translations face (click or tap here to see more):
“A number of years ago an old lady asked me a question. What did Jesus mean when he said, ‘Heaven and earth will pass away, but my words will never pass away’? I do not remember what answer I gave, but I was surprised at how concerned she seemed to be about the verse. It was only later, after I had left her, that I suddenly realized what it was that she was so concerned about. She knew that death could not be far away, and all her life she had looked forward to being with God in heaven. But this verse said that ‘heaven will pass away’! What did that mean for her hopes? In fact, of course, in this verse Jesus was talking about the skies or the heavens, not about Heaven as the place of God’s presence. If I had realized the problem in time, I could easily have set the lady’s mind at rest on this question that was troubling her so much. However, I suspect that she is not the only person to be misled by the wording of this verse. Therefore, it is very surprising to find that even today many English versions (including the New International Version, New Revised Standard Version, Revised English Bible, Good News Translation) still say ‘heaven and earth’ in verses like Matt 24:35 and its parallels (Mark 13:31 and Luke 21:33). The Contemporary English Version (CEV) and Phillips’ translation seem to be aware of the problem, and in Mark 13:31 both of these have ‘earth and sky’ instead of ‘heaven and earth.’ But in some other passages (such as Matt 5:18) the traditional wording is still found in both of those translations. The New Century Version (NCV) does have ‘earth and sky’ more consistently, and the New Jerusalem Bible (NJB) has ‘sky and earth’ in these passages. (Although ‘sky and earth’ is closer to the Greek, it seems more natural in English to say ‘earth and sky’; but either way, at least the meaning is correct.)
“Louw and Nida’s Lexical Semantics of the Greek New Testament (publ. 1992) suggests that the Greek expression being translated here, ho ouranos kai he ge is ‘a more or less fixed phrase equivalent to a single lexical unit’ and that it means everything that God created, that is, the universe. They then quote Mark 13:31 as an example, using ‘heaven and earth’ in their translation of it. However, they go on to say that there ‘may be certain complications involved in rendering ho ouranos kai he ge as ‘heaven and earth,’ since ‘heaven’ might be interpreted in some languages as referring only to the dwelling place of God himself. The referents in this passage are ‘the sky and the earth,’ in other words, all of physical existence, but not the dwelling place of God, for the latter would not be included in what is destined to pass away.’ In my opinion, English itself is one of the languages where the word ‘heaven’ will be interpreted as referring only to the dwelling place of God himself, and translations into English should not use ‘heaven’ in these passages. It is probably because these passages are so very familiar that translators do not realize the meaning they are giving their readers when they use the expression ‘heaven and earth’ here. In modern English we might talk about a rocket ‘soaring into the heavens,’ but we would certainly not describe it as ‘soaring into heaven,’ because ‘heaven’ is not another way of referring to the sky or to outer space.
“In fact, it is surely important in all languages to have some way of distinguishing the concept of ‘sky’ from the concept of ‘dwelling place of God.’ In these passages translators should never use a term meaning ‘the dwelling place of God.’ It may not be necessary to use a term meaning ‘sky’ either, if there is some other expression in the language which gives the correct meaning of ‘everything that has been created’ or ‘the universe.’ There are of course places in the New Testament where Heaven, as the place where God lives, is contrasted with the earth. In these passages, translators should be careful to give the correct meaning. A good example of this is in the Lord’s Prayer, in Matt 6:10: ‘Your will be done, on earth as it is in heaven.’ Similarly, 1 Cor 15:47 says that ‘the first man [a reference to Adam] was from the earth, a man of dust; the second man is from heaven.’ Passages like these are referring to Heaven, not to the sky. Other NT passages where heaven refers to God’s dwelling place, in contrast with earth, are Matt 5:34-35, 16:19, 18:18, Acts 7:49, James 5:12, and Rev 5:3.
“Sometimes in the New Testament, the word ‘heaven’ is used because of the Jewish reluctance to use the name of God. ‘Heaven’ in these cases is used in place of ‘God’ and refers to God himself. This is the case in the many references in Matthew to ‘the kingdom of heaven’ where other gospels have ‘the kingdom of God’ (e.g., compare Matt 4:17 with its parallels in Mark 1:15 and Luke 10:9). It is also most likely the case in references like Matt 16:1, Luke 20:4, 5, John 3:27, and even perhaps Col 1:5.
“There are some places, such as Matt 11:25, where God is called ‘Lord of heaven and earth.’ Since God is of course the Lord of Heaven as well as of the universe, it may not matter so much which interpretation is given in these passages (others are Luke 10:21 and Acts 17:24). Nevertheless, the intended meaning here is likely to be ‘the universe.’ This is because this expression in Greek, as Louw and Nida say, is a set expression referring to everything that has been created. Acts 17:24 in fact combines the idea of the creation of the universe with the idea of God as Master or Lord of the universe. (…)
“Old Testament background The use of ‘heaven and earth’ in the New Testament is very similar to what we find in the Old Testament, because it is largely based on the Old Testament.
“The Old Testament begins with the story of creation, which is presented as the creation of the heavens and the earth, with lights to shine in the heavens and give light to the earth. Birds are created to live in the heavens, animals to live on earth, and fish to live in the sea (Gen 1:1-2:4).
“As we can see from the way the creation story is told, it is meant to be understood as the creation of the universe. Although in English the regions above the earth have traditionally been called ‘the heavens’ in the story of creation, they cannot be called ‘Heaven,’ in the sense of the place where God dwells. In terms of modern English, it would probably be better to say ‘the sky and the earth’ or ‘the earth and the sky.’ The story of creation then becomes an important theme throughout the Old Testament. (…)
“In most passages, whether in the Old Testament or the New Testament, when ‘heaven and earth’ or ‘the heavens and the earth’ are mentioned, the meaning is the created universe. It is not a reference to Heaven, as the dwelling place of God. In English, translators have not been careful to keep this distinction clear, and this is probably true in many other languages as well. However, as we have seen, this can lead to real confusion for ordinary Bible readers. It is better if translators find ways to make the meaning clear in these passages. ‘Heaven’ should be mentioned only in passages which clearly mean the dwelling place of God. In other passages, an expression should be used which means only ‘sky.’ Or else, the whole expression ‘heaven and earth’ can be translated in a way to show that the whole universe is meant.”
Other languages that have a semantic distinction similar to English include (click or tap here to see more):
Mossi: saase — “sky”; nyingeri — “the up above”(source for Loma and Mossi: Bratcher/Nida)
Roviana: mamaṉa — “sly”; maṉauru — “heaven” (an old word, meaning “empty, open space of the sky”) (source: Carl Gross)
Kayaw: mô̄la or “canopy-under”/mô̄khû̄la or “canopy-above-under” — “sky” (atmosphere where there is just air); mô̄khû̄ or “canopy-on/above” — “heaven” (invisible abode of God and angels)
Mairasi: Sinyavi — an indigenous term that is used for both “sky” and heaven”; Surga — loanword from Sanskrit via Indonesian referring to “heaven” (source: Enggavoter 2004)
In some languages, such as Yagaria, a term that was originally used as “sky” (gokudana) was adopted by the Christian community as “heaven.” This resulted in a language shift so that now all communities uses “empty space / air” (galogina or hakalogina) as “sky” and gokudana is exclusively used for the Christian concept of heaven. (Source: Renck 1990, p. 133)
Many languages follow the original biblical languages in not making that distinction, such as (click or tap here to see more):
Kamo: yamba, which, when capitalized (Yamba), means “God” (source: David Frank)
In some languages, such as Wandala, the vocabulary for terms for either “heaven” or “sky” is much richer than just to include those two distinction. While zhegela, the term that is specifically used for the physical sky was only used in early translations of the New Testament for “sky,” other terms such as samaya (used for both “sky” and “heaven”), zlanna (specifically used for the perfect abode of God and the goal of the faithful, as in Matthew 8:11), kwárá (a locational term used to speak of a chief’s rule [lit., “voice”] such as Matthew 3:2), or sleksire (“chieftaincy,” “kingship,” or “royalty” [originally from slekse “chief”] and used where there are no locational overtones, such as in Matthew 16:28) are used. (Source: Mona Perrin in Notes on Translation 1/1999, p. 51ff.)
The English translation by Sarah Ruden (2021) uses “sky” throughout. Ruden explains (p. li): “The Greek word ouranos refers evenhandedly to the physical sky and the place—often pictured as a royal court — where supreme divinity resides. ‘Sky’ seems generally better, first of all in avoiding the wackier modern imagery that comes with the English ‘heaven.’ And even when a supernatural realm is meant, ‘sky’ will often do, because the divine realm was thought to be located there, in addition to the weather and the heavenly bodies, whereas ‘heaven’ to us is fundamentally a religious term, and the ancients did not tend to separate linguistic domains in this way. I have retained the plural ‘skies’ where I see it in the Greek, because it is a Hebraism familiar in English translations of scripture and (I hope) not too archaic or jarring.”
Click or tap here to see the rest of this insight.
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the choice of a formal plural suffix to the second person pronoun (“you” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. In these verses, anata-gata (あなたがた) is used, combining the second person pronoun anata and the plural suffix -gata to create a formal plural pronoun (“you” [plural] in English).
This verse begins a subsection on the general theme of prayer. Even though some scholars do not see any connection between this verse and the ones before and after, we can see that it is somewhat related to the theme of prayer, in that “swearing” is a wrong way of calling upon God in prayer (Laws).
But above all is literally “Before everything [else].” This can be taken to mean that the exhortation introduced by this formula is the conclusion of a series of exhortations and is the most important of them all. However, it seems best to take it as a transition to a new line of thought with emphasis. The phrase above all, as used here, does not have to mean that the warning against swearing is more important than other exhortations; it probably means that what follows as a whole is important. It also signals that James is bringing his letter to a close. The familiar expression my brethren (meaning “brothers and sisters” or “fellow believers”) also serves to mark the transition, in addition to above all.
Do not swear, either by heaven or by earth or with any other oath: this prohibition is very similar to the teaching of Jesus recorded in Matt 5.33-37, even though there are some differences. The common message is that truthfulness should be dependable, so much so that no oath is needed to support it. Swearing is prohibited because it involves using the name of God in order to convince others that what you promise and say is true and will be kept. The law does not prohibit oaths, but it demands that a person must be true to any oath he or she has taken (Lev 19.12). The most binding of all oaths is to call upon God to witness the truth of the oath. It may be observed that “to swear” or “to make an oath” often involves calling upon a sacred being (such as some deity or God) or an object (such as heaven, earth, or Jerusalem) to be the witness, with the understanding that, if the oath made is not kept, the one who made the oath would be punished by the deity or God. In many languages there are expressions for swearing that carry this sense, and so there is no problem in choosing the right terms to translate do not swear. In languages where this sort of expression is not available, we may have to say exactly what we mean; for example, “Do not ask God to testify that your statement is true.”
Following the teaching and tradition of not making wrong use of the sacred name of God (Exo 20.7), people would swear by heaven (because it is God’s dwelling place) or by earth (because it is God’s footstool). So to swear by heaven or by earth is a substitute for using the name of God, equivalent to swearing by God’s name. The expression or with any other oath shows that people did also use other sacred things or places in the oath; for example, they obviously did swear by Jerusalem (Matt 5.35).
But let your yes be yes and your no be no: what James wants his readers to have is total truthfulness and honesty. A simple “yes” or “no” should count. Here but is adversative, countering the point just made. The imperative may be rendered more naturally as “If you mean Yes you must say Yes, and if you mean No you must say No” (Barclay), or “You must say ‘Yes’ when you mean yes; you must say ‘No’ when you mean no.”
That you may not fall under condemnation: this is the reason for demanding avoidance of swearing. The condemnation is by God, and this may be made clear. We may restructure this final clause as “so that God will not condemn you” or “then you will not come under God’s judgment” (Good News Translation, Bible en français courant).
Quoted with permission from Loh, I-Jin and Hatton, Howard A. A Handbook on The Letter from James. (UBS Handbook Series). New York: UBS, 1997. For this and other handbooks for translators see here .
The Jews used oaths frequently, especially when they had strong feelings. They swore oaths when they made promises or threats, or when they wanted to strengthen the statement they were making. Some examples from the Bible are: 1 Samuel 1:26, 20:3, 20:12; 1 Kings 17:1; Matthew 14:7, 26:72. James here taught that Christian people should avoid oaths.
5:12a
Above all: The phrase Above all here means “most of all,” or “most important of all.” James was probably ranking the avoidance of swearing oaths as even more important than avoiding other sins of the tongue such as grumbling. (See Mayor, page 161; Ropes, page 300; Adamson (1976), page 194. Huther, page 215, thinks the comparison is with all the other warnings of the epistle. Other commentators think that James meant, “What I am going to say now is extremely important,” and that he was not comparing the importance of this topic with the importance of what he had said before. See Davids (1982), page 189; Mitton, page 191; Hiebert, page 308; Laws, pages 219–220; Martin, page 203.)
Some other ways to translate this phrase are:
But most of all (New Living Translation (2004 Revision))
-or-
It is of the highest importance (Phillips’ New Testament in Modern English)
-or-
Most importantly
my brothers: Notice that the Berean Standard Bible places the phrase my brothers at the end of 5:12a. This follows the word order of the Greek text. In some languages, it is more natural to place it at the beginning. For example:
My friends, if any of you wander away from the truth… (Good News Translation)
In some languages, it is not natural to repeat my brothers so often. Read 5:7–12 to see if it would be more natural to omit one or more of the phrases my brothers.
5:12b
do not swear: The Greek word that the Berean Standard Bible translates as swear refers to calling upon God or some other being or object to be a witness that what you are saying is true. It is implied that God will punish you if what you are saying is not true. James said that his readers should stop swearing or using oaths.
Another way to translate this word is:
do not use an oath (Good News Translation)
Be sure to distinguish the word “swear” from the words “curse” and “bad words/language.”
If there is no expression that refers to this word in your language, you may need to explain what James means. For example:
do not call on God to punish you if you are lying
5:12c
not by heaven or earth: The phrase by heaven or earth means “calling on heaven or earth as a witness that you are telling the truth.” These are examples of the common oaths that the Jews used in the days when James wrote. In this context, heaven means the place where God lives, and earth means this world where human beings live.
In some languages, it will be natural to translate this phrase as a separate sentence. For example:
Don’t use the name of heaven, earth…to prove what you say (New Century Version)
-or-
Do not swear by using anything in heaven or on earth to support your words
5:12d
or by any other oath: The phrase or by any other oath means “do not swear by using anything else as a witness that you are telling the truth.”
5:12e
Simply let your “Yes” be yes, and your “No,” no: This clause implies that when you talk:
(a) You should not add any oaths to your words. A simple “yes” or “no” is sufficient.
(b) You should always be honest and tell the truth. You should not lie.
Some other ways to translate this clause are:
“Yes” or “No” is all you need to say. (Contemporary English Version)
-or-
If you mean yes, say yes. If you mean no, say no. (God’s Word)
-or-
Speak the truth without an oath. Say only “yes” when you mean “yes” and say only “no” when you mean “no.”
5:12f
so that you will not fall under judgment: The Greek clause that the Berean Standard Bible translates literally as so that you will not fall under judgment indicates the basis for what James wrote in 5:12a–d.
Some other ways to translate this clause are:
otherwise, you(plur) will be condemned
-or-
If you say anything more, you will be condemned. (Contemporary English Version)
-or-
and then you will not come under God’s judgment (Good News Translation)
In other words, if you follow James’ advice, God will not condemn you on the Day of Judgment. This is because a person who is in the habit of swearing oaths will sooner or later break his promise or tell a lie. So he will be guilty of using God’s name in an unacceptable way.
fall under judgment: The Greek words that the Berean Standard Bible translates literally as fall under judgment mean “be declared/judged guilty” of having done something wrong. This also includes the idea that the person will be punished for doing wrong. But “judgment” here does not refer to eternal condemnation and punishment in hell.
Some other ways to translate this are:
be judged guilty (New Century Version)
-or-
be pronounced/declared guilty of sin
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All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible. BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.
Living Water is produced for the Bible translation movement in association with Lutheran Bible Translators. Lyrics derived from the ESV® Bible (The Holy Bible, English Standard Version®).
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