Πάλιν ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις, " Οὐκ ἐπιορκήσεις, ἀποδώσεις" δὲ " τῷ κυρίῳ τοὺς ὅρκους σου."
Concerning Oaths
33“Again, you have heard that it was said to those of ancient times, ‘You shall not swear falsely, but carry out the vows you have made to the Lord.’
The Greek in Matthew 5:33 that is translated in English as something like “do not swear falsely” is translated in Balanta-Kentohe as “do not make oaths like an empty groundnut shell” (i.e., with no intention of fulfilling them).
In Cherokee it is translated with the traditional Cherokee formula: “don’t raise your hand about anything.” (Source: Bender / Belt 2025, p. 47)
See also swear / vow.
Following are a number of back-translations of Matthew 5:33:
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).
(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
Barclay Newman, a translator on the teams for both the Good News Bible and the Contemporary English Version, translated passages of the New Testament into English and published them in 2014, “in a publication brief enough to be non-threatening, yet long enough to be taken seriously, and interesting enough to appeal to believers and un-believers alike.” The following is the translation of Matthew 5:33-37:
You know what the Bible teaches about promises —
“Don’t make a promise in the Lord’s name,
unless you intend to keep it!”
But I tell you not to swear by anything when you make a promise —
not by heaven — it’s God’s throne,
not by the earth — it’s God’s footstool,
not by Jerusalem — it’s the city of the great king,
not by your own head — you can’t grow white or black hairs at will.
When you make a promise, just give your word!
Anything else comes from the devil.
The Hebrew adonai in the Old Testament typically refers to God. The shorter adon (and in two cases in the book of Daniel the Aramaic mare [מָרֵא]) is also used to refer to God but more often for concepts like “master,” “owner,” etc. In English Bible translations all of those are translated with “Lord” if they refer to God.
In English Old Testament translations, as in Old Testament translations in many other languages, the use of Lord (or an equivalent term in other languages) is not to be confused with Lord (or the equivalent term with a different typographical display for other languages). While the former translates adonai, adon and mare, the latter is a translation for the tetragrammaton (YHWH) or the Name of God. See tetragrammaton (YHWH) and the article by Andy Warren-Rothlin in Noss / Houser, p. 618ff. for more information.
In the New Testament, the Greek term kurios has at least four different kinds of use:
In the first and fourth case, it is also translated as “Lord” in English.
Most languages naturally don’t have one word that covers all these meanings. According to Bratcher / Nida, “the alternatives are usually (1) a term which is an honorific title of respect for a high-ranking person and (2) a word meaning ‘boss’, ‘master’, or ‘chief.’ (…) and on the whole it has generally seemed better to employ a word of the second category, in order to emphasize the immediate personal relationship, and then by context to build into the word the prestigeful character, since its very association with Jesus Christ will tend to accomplish this purpose.”
When looking at the following list of back-translations of the terms that translators in the different languages have used for both kurios and adonai to refer to God and Jesus respectively, it might be helpful for English readers to recall the etymology of the English “Lord.” While this term might have gained an exalted meaning in the understanding of many, it actually comes from hlaford or “loaf-ward,” referring to the lord of the castle who was the keeper of the bread (source: Rosin 1956, p. 121).
Following are some of the solutions that don’t rely on a different typographical display (see above):
We have come to rely on another term which emphasizes God’s essential nature as YHWH, namely jukurrarnu (see tetragrammaton (YHWH)). This word is built on the same root jukurr– as is jukurrpa, ‘dreaming.’ Its basic meaning is ‘timelessness’ and it is used to describe physical features of the land which are viewed as always being there. Some speakers view jukurrarnu in terms of ‘history.’ In all Genesis references to YHWH we have used Kaatu Jukurrarnu. In all Mark passages where kurios refers to God and not specifically to Christ we have also used Kaatu Jukurrarnu.
New Testament references to Christ as kurios are handled differently. At one stage we experimented with the term Watirirririrri which refers to a ceremonial boss of highest rank who has the authority to instigate ceremonies. While adequately conveying the sense of Christ’s authority, there remained potential negative connotations relating to Warlpiri ceremonial life of which we might be unaware.
Here it is that the Holy Spirit led us to make a chance discovery. Transcribing the personal testimony of the local Warlpiri pastor, I noticed that he described how ‘my Warlaljamarri called and embraced me (to the faith)’. Warlaljamarri is based on the root warlalja which means variously ‘family, possessions, belongingness’. A warlaljamarri is the ‘owner’ or ‘possessor’ of something. While previously being aware of the ‘ownership’ aspect of warlaljamarri, this was the first time I had heard it applied spontaneously and naturally in a fashion which did justice to the entire concept of ‘Lordship’. Thus references to Christ as kurios are now being handled by Warlaljamarri.” (Source: Stephen Swartz, The Bible Translator 1985, p. 415ff. )
Law (2013, p. 97) writes about how the Ancient Greek Septuagint‘s translation of the Hebrew adonai was used by the New Testament writers as a bridge between the Old and New Testaments: “Another case is the use of kurios referring to Jesus. For Yahweh (in English Bibles: ‘the Lord‘), the Septuagint uses kurios. Although the term kurios usually has to do with one’s authority over others, when the New Testament authors use this word from the Septuagint to refer to Jesus, they are making an extraordinary claim: Jesus of Nazareth is to be identified with Yahweh.”
See also Father / Lord.
Matthew now returns to his exposition of the Ten Commandments. The words about swearing deal with the commandment in the Decalogue concerning false witness, following those concerning murder and adultery.
Again (first used in 4.7, 8) translates an adverb which is used when a speaker takes up a formula previously used and continues. In Die Bibel im heutigen Deutsch it is left implicit, where the first sentence of verse 33 is “You know that our ancestors were told….” Good News Translation has translated this as “also.” Barclay has tried to show the meaning with “To take another example….”
Have heard (so most English translations) renders an aorist tense in Greek, which may be rendered “heard.” New English Bible and Jerusalem Bible render “have learned,” and New American Bible has “heard the commandment imposed on….” As noted above, Die Bibel im heutigen Deutsch has “You know….” It is important that the translation imply that the hearers are familiar with the command, rather than that it is merely hearsay to them, as may be suggested to some by the use of the verb “to hear.” Translators should refer to verse 21 for have heard. Here, this can be “Another thing you know God said to your ancestors is that…” or “Another thing people have told you God said to the men of long ago….”
To the men of old is also found in verse 21, but nowhere else in the Sermon on the Mount.
As in verses 21 and 27, You shall not is a formula for a command and should not be translated as a simple future.
Neither the negative command (shall not swear falsely) nor the positive command (shall perform to the Lord what you have sworn) is a direct quotation from any Old Testament passage. The two commands constitute a summary of Leviticus 19.12; Exodus 20.7; Deuteronomy 5.11; Numbers 30.3; and Deuteronomy 23.22.
Swear falsely translates a Greek verb which may mean either “break an oath” or “commit perjury.” This is its only occurrence in the New Testament, and both meanings are possible for the context. A related noun form is used in 1 Timothy 1.10 (Good News Translation “those who … give false testimony”). Translations are divided rather sharply on the meaning. Good News Translation, New English Bible, New Jerusalem Bible have “break promise (or, oath)”; while others go in the direction of “to perjure” (for example, Moffatt, Phillips “forswear”; New American Bible “take a false oath”; Revised Standard Version, An American Translation, Bibel im heutigen Deutsch, 1st edition “swear falsely”). Anchor Bible has “make vows rashly.” As one may expect, New Testament scholars are also divided on their interpretation of this verb, though several commentators note that the meaning “break an oath” goes better with the last clause of the verse.
Translators who choose the first interpretation can have phrases such as “Do not fail to do what you promised (before God),” “Always do what you promised (before God),” or “Don’t promise (or, swear) to do something when in fact you do not intend to do it.” Those who choose the second interpretation will have translations such as “Don’t swear (by God) something is true when you know it isn’t.” But the first interpretation does seem to fit the context of the passage better, particularly since perform to the Lord does imply a promise. Of course, languages that have a word that covers both meanings, as the Greek does, will do best to use that word. See notes below for a discussion of “swear.”
What you have sworn (Good News Translation “what you have vowed”) alters the Greek noun phrase “your vows” to a relative clause with a verb describing the action.
The meaning of the clause shall perform to the Lord what you have sworn is seen in Good News Translation. You are commanded “to do the things you vowed to the Lord you would do.”
Some languages have difficulty with the distinctions between “promise,” “vow,” “swear,” and “oath.” To promise simply means to affirm that you will do something. However, to vow is to make a sacred promise in front of witnesses. Usually the person making the vow will invoke a deity’s punishment if he fails to do what he is saying. To make an oath is very similar to vowing. It is to make a pledge to do something while calling upon God or a sacred object as a witness. In swearing, one makes a solemn declaration stating something is true, and invokes a deity or sacred object to confirm that what is said is in fact true.
As can be seen, these terms are similar and in fact overlap a great deal in actual usage. Most languages have a word for “promise,” so that word poses no problem to translators. A problem sometimes arises with the other words when translators are reluctant to use the traditional words that would be the closest natural equivalents. In their cultures oaths or vows are made before idols or involve other ceremonies that the translators consider inappropriate to include in Christian Scriptures. But these translators should realize that formally these customs in their cultures are similar to what the Jews did, and the main difference is in the deity or spirit power involved.
If there are no close expressions in the language, translators can find various other solutions. For example, “vow” can often be translated “make a promise using God’s name,” and “oath” can be handled in the same way. “Swear” can be “to declare as true,” or “declare before God that something is true,” or “declare in God’s name (or, by God) something is true.” However, translators should always look to the context to see what is most appropriate in each case.
Quoted with permission from Newman, Barclay M. and Stine, Philip C. A Handbook on the Gospel of Matthew. (UBS Handbook Series). New York: UBS, 1988. For this and other handbooks for translators see here .
Section 5:33–37
Jesus taught about making oaths
In this section, Jesus continued to explain the difference between the way that Jewish religious leaders interpreted the law of Moses and the correct interpretation of the law. Jewish teachers of the law said that there are two kinds of oaths. If a person made an oath in God’s name, he had to keep his promise. But if he made an oath in the name of something that did not use God’s name, he did not have to keep his promise. In this section, Jesus taught that we must keep our promises but not use oaths.
This teaching on oaths refers to making oaths when an oath is not required. Sometimes an oath is required by law, such as in speaking before a judge in court. Jesus himself spoke under oath in court (Matthew 26:63–64).
If people in your area will think that the teaching on oaths here is prohibiting all oaths, you may want to include a footnote. A sample footnote is:
This teaching on oaths refers to making oaths when an oath is not required. This teaching is not prohibiting making an oath when one is required, such as in speaking before a judge in court.
Here are some other possible headings for this section:
Keep your promises without using oaths
-or-
Stop using oaths
-or-
Teaching about oaths
Paragraph 5:33–37
5:33a
Again: The Greek word that the Berean Standard Bible translates as Again here indicates that Jesus would talk about another command.
Here are some other ways to translate this word:
Also
-or-
Furthermore
you have heard that it was said to the ancients: This clause is the same as in 5:21. You should translate it the same way in both places.
5:33b
Do not break your oath: There are two ways to interpret the Greek phrase that the Berean Standard Bible translates as do not break your oath:
(1) It refers to not keeping an oath or promise. For example:
Do not break your promise (Good News Translation)
(Berean Standard Bible, New International Version, Good News Translation, New Jerusalem Bible, New Living Translation (2004), God’s Word, NET Bible, Revised English Bible, Contemporary English Version, New Century Version)
(2) It refers to not giving false testimony. For example:
You shall not swear falsely (Revised Standard Version)
(Revised Standard Version, English Standard Version, New American Standard Bible, King James Version)
It is recommended that you follow interpretation (1) and the majority of English versions. It also fits the context better. In 5:34, Jesus continued by saying that his followers should not make any oaths at all.
break your oath: The Greek word that the Berean Standard Bible translates as break your oath refers to a strong promise to do something using the name of God (or something related to God in some way). People made oaths to show that they were telling the truth or that they would keep their promise. If someone broke such an oath, it was considered a misuse of God’s name.
An oath is stronger than simply saying “I promise that I will do it.” An oath is a strong promise like “I swear to God that I will do it.”
Here are some other ways to translate this clause:
You must not break your vows (New Living Translation (2004))
-or-
Do not break a promise/vow you have made in God’s name
5:33c
but: There is a contrast here. The contrast is between “breaking your oaths” in 5:33b and keeping them in 5:33c.
Here are some other ways to show this contrast:
however
-or-
rather
fulfill your vows to the Lord: The clause that the Berean Standard Bible translates as fulfill your vows to the Lord can also be translated as “keep the oaths you have made to the Lord” (as in the New International Version). This clause is the opposite of “break your oath” in 5:33b.
Here are some other ways to translate this clause:
fulfil your oaths (New Jerusalem Bible)
-or-
keep the promises that you make to the Lord in/using his name
-or-
do what you have sworn to the Lord that you would do
to the Lord: The Greek word that the Berean Standard Bible translates as the Lord is here a title for God himself. The Greek word means “master,” “owner,” or “a person who has great authority.” If the word in your language for Lord is too general, you may want to include “God” in the way you translate it. For example:
the Lord God
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