A question, read by SIFT

Is swearing or foul language a sin?

Read by SIFT · 5 Nov 2026 About this reading

The short answer

DEVELOPMENT: written up by Claude from an OpenAI reading

Every verse in it is shown whole.

Scripture tells believers to put filthy and corrupt speech out of their mouths, and to speak instead in a way that builds other people up and does them good:

"But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth." ()

"Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers." ()

"Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks." ()

Scripture also forbids cursing people, and misusing God's name. These are matters of sin, not just of manners. Two common ways around this do not stand. One says words can't be sinful if the heart is right. Jesus says the opposite: what comes out of the mouth comes from the heart, and it defiles (Matthew 15:18, below). The other says only misusing God's name counts. Colossians 3:8 and Ephesians 5:4 forbid filthy speech without mentioning God's name at all.

So, for foul language of the kinds these verses condemn: Scripture teaches this. It is wrong, and it is to be put away.

Two things keep that answer accurate.

"Swearing" means two different things. Today it usually means using rude or obscene words. In Scripture, swearing is mostly about taking an oath. Jesus and James speak to oath-taking directly, and that is covered further down. Those passages are about oaths. They are not a list of rude words.

Not every word someone calls "swearing" is the same act. Scripture itself contains sharp, truthful rebuke and plain words for bodily waste. So whether one particular expression belongs to the condemned kind depends on what it means, how it is used, when, and to whom. None of that has been said here.

The rest of this answer explains all of this, verse by verse.

Here the replay stays still. This is the reading in brief; every step of it is listed below, in order.

"Is swearing or foul language a sin?"

24 minutes 52 seconds of reading, by an AI from OpenAI
97 searches of Scripture
1,739 verses opened, from 113 chapters
12 false readings struck out
14 conclusions handed on
then the answer, written by Claude in 8 minutes 2 seconds

The readings it struck out, and the verses each would break

"But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth." (Colossians 3:8) "But those things which proceed out of the mouth come forth from the heart; and they defile the man." (Matthew 15:18) Colossians 3:8 · Matthew 15:18
Only misuse of God's name is prohibited. Ephesians 5:4
"But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth." (Colossians 3:8) "So is the man that deceiveth his neighbour, and saith, Am not I in sport?" (Proverbs 26:19) Colossians 3:8 · Proverbs 26:19
"Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ," (Philippians 3:8) "Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?" (Matthew 23:17) "Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:" (Ephesians 4:31) Philippians 3:8 · Matthew 23:17 · Ephesians 4:31
"And again he denied with an oath, I do not know the man." (Matthew 26:72) "Then began he to curse and to swear, saying, I know not the man. Matthew 26:72 · Matthew 26:74 · 2 Kings 18:30
All things lawful or pure makes every utterance permissible; or a confident conscience makes every act right. Romans 14:23
"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not." (1 Corinthians 10:23) "For meat destroy not the work of God. 1 Corinthians 10:23 · Romans 14:20 · Romans 14:23 · Titus 1:16
"Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD." (Leviticus 19:14) "This witness is true. Leviticus 19:14 · Titus 1:13
"Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:" (Matthew 5:33) "But I say unto you, Swear not at all; neither by heaven; for it is God's throne:" (Matthew 5:34) "And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon." (Matthew 23:22) "But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation." (James 5:12) Matthew 5:33 · Matthew 5:34 · Matthew 23:22 · James 5:12
"Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept thereof, and he shall not make it good." (Exodus 22:11) "Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:" (Hebrews 6:17) "Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth." (2 Corinthians 1:23) "But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation." (James 5:12) Exodus 22:11 · Hebrews 6:17 · 2 Corinthians 1:23 · James 5:12
"But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." (Galatians 1:8) "As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed." (Galatians 1:9) Galatians 1:8 · Galatians 1:9
"But the tongue can no man tame; it is an unruly evil, full of deadly poison." (James 3:8) "Out of the same mouth proceedeth blessing and cursing. James 3:8 · James 3:10 · Ecclesiastes 3:4 · Luke 6:21

Verdicts

1.
"But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth." (Colossians 3:8) "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers." (Ephesians 4:29) "Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks." (Ephesians 5:4)
2.
"Bless them which persecute you: bless, and curse not." (Romans 12:14) "Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God." (James 3:9) "Out of the same mouth proceedeth blessing and cursing.
3.
"Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain." (Exodus 20:7) "And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD." (Leviticus 19:12) "Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you," (Leviticus 22:32)
4.
"But those things which proceed out of the mouth come forth from the heart; and they defile the man." (Matthew 15:18) "Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers." (Ephesians 4:29) "Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD." (Leviticus 19:14)
5.
"Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?" (Matthew 23:17) "This witness is true.
6.
"Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:" (Matthew 5:33) "But I say unto you, Swear not at all; neither by heaven; for it is God's throne:" (Matthew 5:34) "But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil." (Matthew 5:37) "But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation." (James 5:12) "Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth." (2 Corinthians 1:23)
7.
"But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:" (Ephesians 4:15) "And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you." (Ephesians 4:32) "Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man." (Colossians 4:6) "But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment." (Matthew 12:36) "If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." (1 John 1:9) "My little children, these things write I unto you, that ye sin not.

The rest of the answer · Every step of the reading

The answer

How it was read, replayed from its own logs in the order it happened, at eight times its real speed (slower through its record, so each part can be read). It pauses once, at the reading's conclusions. The clock is the real time it happened.

What this reading did

Scripture alone. By its words, and by the Greek and Hebrew behind them. Search 47, foul language, was the first that found nothing.
In its own context. Never a verse on its own: whole passages, and 34 whole chapters.
False readings fall. It struck out 12 readings, each by a verse it would make false.
Traceable. Every verse it quotes opens in its chapter, as the reading opened it.

The Greek and Hebrew word searches use data from STEP Bible.

I The short answer

What the commands cover

Filthy and corrupt speech

In Ephesians 4 and 5, Paul is writing to believers about leaving their old way of life and living a new one. In the same passage he covers speaking truth in love, telling the truth to your neighbour, being angry without sinning, honest work, useful speech, and kindness:

"But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:" ()

"That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;" ()

"And that ye put on the new man, which after God is created in righteousness and true holiness." ()

"Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another." ()

"Be ye angry, and sin not: let not the sun go down upon your wrath:" ()

"Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth." ()

Ephesians 4:29 comes in the middle of this. It is a command, and it gives its own replacement and purpose: speech that is good for building up, and that gives grace to the people who hear it. Nothing in its wording limits "corrupt" to sexual words, or to words meant to wound. The verses around it also name lying, bitterness, clamour and malice:

"And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." ()

"Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:" ()

"And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you." ()

The original word behind "corrupt" in Ephesians 4:29 is also used of corrupt trees and bad fish, set against good ones:

"Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit." ()

"A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit." ()

"Which, when it was full, they drew to shore, and sat down, and gathered the good into vessels, but cast the bad away." ()

"For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit." ()

"A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh." ()

These uses show a moral contrast between good and bad, and Luke 6:45 ties it straight to the mouth. They do not supply a modern list of banned words. Nor do they prove that the word by itself means speech that makes someone else decay.

Ephesians 5:4 is a prohibition, not a polite preference. "Convenient" here means fitting. The same original word is used of what is fit in the Lord, and Paul uses it again when he could have ordered Philemon to do what was convenient, but appealed to him in love instead:

"Wives, submit yourselves unto your own husbands, as it is fit in the Lord." ()

"Wherefore, though I might be much bold in Christ to enjoin thee that which is convenient," ()

"Yet for love's sake I rather beseech thee, being such an one as Paul the aged, and now also a prisoner of Jesus Christ." ()

The setting of Ephesians 5:4 is uncleanness, behaviour fitting for saints, and thanksgiving. The original words for "filthiness", "foolish talking" and "jesting" each occur only this once. So they cannot be defined from other passages, and this answer does not narrow them to malice or to sexual jokes, or turn them into a list of modern words. The command still stands. Paul then warns against empty words that excuse these things:

"Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience." ()

That warning is serious. It is not a verdict on anyone reading this.

Paul is not saying that sin can never be named or corrected. In the same passage he names sins himself and commands that wrong be exposed. He still says it is shameful even to talk about what is done in secret:

"But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;" ()

"And have no fellowship with the unfruitful works of darkness, but rather reprove them." ()

"For it is a shame even to speak of those things which are done of them in secret." ()

So rebuking wrong is right. But rebuke is no excuse for retelling evil for enjoyment, or turning it into dirty entertainment.

In Colossians 3:8, filthy communication sits in a list with anger, wrath, malice and blasphemy, and lying is forbidden next. Everything in that list is to be put off, each item on its own. Filthy speech is not wrong only when anger comes with it. The replacements are named too:

"Lie not one to another, seeing that ye have put off the old man with his deeds;" ()

"And have put on the new man, which is renewed in knowledge after the image of him that created him:" ()

"Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering;" ()

"And above all these things put on charity, which is the bond of perfectness." ()

"And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful." ()

"And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him." ()

The next chapter carries gracious speech out to people outside the church as well:

"Walk in wisdom toward them that are without, redeeming the time." ()

"Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man." ()

Nothing here makes one standard for church and a looser one everywhere else.

The word behind "blasphemy" in Colossians 3:8 is the same word behind "evil speaking" in Ephesians 4:31. It is also used of "railings" and a "railing accusation":

"He is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings," ()

"Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee." ()

So this sin is not limited to how God's name is spoken. It includes abusive, hostile speech about people. Peter says the same, quoting the psalm that teaches the fear of the LORD:

"Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing." ()

"For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:" ()

"But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:" ()

"Come, ye children, hearken unto me: I will teach you the fear of the LORD." ()

"Keep thy tongue from evil, and thy lips from speaking guile." ()

"Depart from evil, and do good; seek peace, and pursue it." ()

"To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men." ()

Railing is a serious matter. Paul lists revilers among grave wrongs, and lists a railer in his instruction to the church about someone called a brother:

"Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." ()

"But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat." ()

These show how serious railing is. They are not applied here to the person asking, or to anyone else.

Scripture also warns about speech that leads others astray. Peter writes of the filthy conversation of the wicked, meaning what Lot saw and heard them do, and of empty, swelling words that lure people:

"Be not deceived: evil communications corrupt good manners." ()

"Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame." ()

"And delivered just Lot, vexed with the filthy conversation of the wicked:" ()

"(For that righteous man dwelling among them, in seeing and hearing, vexed his righteous soul from day to day with their unlawful deeds;)" ()

"Whereas angels, which are greater in power and might, bring not railing accusation against them before the Lord." ()

"For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error." ()

Empty, profane talk

Paul also tells Timothy to avoid profane and empty babbling. The setting is false knowledge, pointless arguments about words, and false teaching about the resurrection that damages people's faith. The Lord's servant is to correct gently, not quarrel:

"O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:" ()

"Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers." ()

"But shun profane and vain babblings: for they will increase unto more ungodliness." ()

"Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some." ()

"And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient," ()

"In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;" ()

So the concern reaches further than vulgar words. In these letters, "profane" is also used of unholy conduct, of fables, and of Esau, who despised his birthright:

"Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers," ()

"But refuse profane and old wives' fables, and exercise thyself rather unto godliness." ()

"Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright." ()

"Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright." ()

So in Scripture, "profane" does not just mean "a swearword". It cannot be used to build a list of modern profanity.

Cursing people

James writes to fellow believers and counts himself among those who stumble in speech. He admits the tongue is hard to tame, and still says plainly that this ought not to be. His reason is that people are made after God's likeness:

"For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body." ()

"But the tongue can no man tame; it is an unruly evil, full of deadly poison." ()

"Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God." ()

"Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be." ()

"But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality, and without hypocrisy." ()

Paul and Jesus give the same command, even toward people who persecute you:

"Bless them which persecute you: bless, and curse not." ()

"But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;" ()

"Bless them that curse you, and pray for them which despitefully use you." ()

Job, refusing to gloat over an enemy's ruin, calls wishing a curse on that person a sin of the mouth:

"If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:" ()

"Neither have I suffered my mouth to sin by wishing a curse to his soul." ()

A curse is not made right because nobody hears it. The law forbids cursing the deaf, and Ecclesiastes forbids cursing even in private:

"Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD." ()

"The words of a wise man's mouth are gracious; but the lips of a fool will swallow up himself." ()

"Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter." ()

The law also forbids cursing a ruler, and cursing your father or mother. Jesus Himself quotes that second command when He rebukes people for using their own traditions to set aside God's commands:

"Thou shalt not revile the gods, nor curse the ruler of thy people." ()

"And he that curseth his father, or his mother, shall surely be put to death." ()

"But he answered and said unto them, Why do ye also transgress the commandment of God by your tradition?" ()

"For God commanded, saying, Honour thy father and mother: and, He that curseth father or mother, let him die the death." ()

"But in vain they do worship me, teaching for doctrines the commandments of men." ()

"Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:" ()

That supports this point: human rules cannot cancel God's commands. It does not show that any modern disputed word is innocent.

What this does not mean. The commands against cursing people do not condemn every judgment Scripture pronounces. The King pronounces judgment at the end. Jesus curses a fig tree. Elisha curses mockers in the LORD's name. Paul pronounces a conditional curse on anyone who preaches another gospel, and he includes himself and even an angel in it:

"Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:" ()

"And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it." ()

"And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away." ()

"And he turned back, and looked on them, and cursed them in the name of the LORD. And there came forth two she bears out of the wood, and tare forty and two children of them." ()

"Which is not another; but there be some that trouble you, and would pervert the gospel of Christ." ()

"But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." ()

"As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed." ()

"Let all your things be done with charity." ()

"If any man love not the Lord Jesus Christ, let him be Anathema Maranatha." ()

These differ from what the speech commands forbid. The speaker, the object, the authority and the stated condition are all different. The King judges. The object in Mark 11 is a tree. Elisha speaks in the LORD's name, and the passage contains no rude words and no command for readers to curse those who mock them. Paul's condition is another gospel, and it applies to himself as much as anyone. 1 Corinthians 16 puts charity in the same closing passage. The commands, by contrast, are about personal hostility and paying back persecutors. None of these judgment passages gives permission for revenge, hatred, filthy talk, or a private verdict on anyone's soul.

The same original word for "accursed" also covers quite different acts: Paul's wish about himself for the sake of his people, the line between cursing Jesus and confessing Him, and a murder plot sealed with a curse and an oath:

"For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:" ()

"Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost." ()

"And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul." ()

"But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee." ()

A shared word does not make these the same act, and none of them is the same as a modern swearword.

Shimei. This is the strongest case that seems to permit cursing. When Shimei cursed David, David said the LORD had told him to:

"And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?" ()

"And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him." ()

The story goes on. Shimei later confesses that he sinned, and David later says Shimei is not to be held guiltless:

"And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart." ()

"For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king." ()

"And, behold, thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the LORD, saying, I will not put thee to death with the sword." ()

"Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood." ()

So David's words about God's providence, and his refusal to have Shimei killed that day, do not approve what Shimei did. They give no one today permission to curse. They also say nothing about why any present person's troubles happen.

Nehemiah. Nehemiah reports that he contended with men who had married foreign wives, cursed them, struck some of them, and made them swear by God:

"And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves." ()

"Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives?" ()

The matter was the law's ban on those marriages, and the danger it names of turning to other gods:

"Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son." ()

"For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly." ()

The passage does not say Nehemiah used anything like modern obscenities. Recording what he did is not a command for readers to copy every action. This answer gives no ruling on each of his actions, and it builds no permission for personal abuse from them. The commands given to later readers still stand.

Misusing God's name

"Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain." ()

"Ye shall not steal, neither deal falsely, neither lie one to another." ()

"And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD." ()

"Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you," ()

Misusing God's name, including swearing falsely by it and profaning it, is wrong. The opposite of profaning the name is hallowing it.

Elsewhere the word behind "in vain" means falsehood and deceit:

"Thou shalt not raise a false report: put not thine hand with the wicked to be an unrighteous witness." ()

"They speak vanity every one with his neighbour: with flattering lips and with a double heart do they speak." ()

"He that hath clean hands, and a pure heart; who hath not lifted up his soul unto vanity, nor sworn deceitfully." ()

Falsehood and deceit are clearly among its uses. They are not a complete definition that rules out every other misuse of God's name.

The word behind "profane" is also used for a "polluted" altar and for "breaking" a vow you have made:

"And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it." ()

"If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth." ()

These settings are about treating holy things wrongly and breaking your word. So profaning God's name means more than lying under oath. This does not mean every use of that original word is the same act, and it gives no modern definition.

Two cautions go together. Speaking God's name in prayer, in truthful testimony and in thanksgiving is not misusing it. And leaving God's name out does not make other filthy speech acceptable, because Colossians 3:8 and Ephesians 5:4 have nothing to do with God's name.

The heart, the words, the purpose and the hearers

Jesus says the mouth's words come from the heart, and they defile:

"But those things which proceed out of the mouth come forth from the heart; and they defile the man." ()

"For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies:" ()

"These are the things which defile a man: but to eat with unwashen hands defileth not a man." ()

The heart is where speech comes from. It is not an exemption from what the mouth is commanded. A good intention does not cancel a command about speech, and this answer does not assume anything about anyone's intention.

Jesus also says every idle word will be accounted for. He said it when the Pharisees accused Him of casting out devils by Beelzebub:

"But when the Pharisees heard it, they said, This fellow doth not cast out devils, but by Beelzebub the prince of the devils." ()

"Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the tree is known by his fruit." ()

"O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh." ()

"But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment." ()

"For by thy words thou shalt be justified, and by thy words thou shalt be condemned." ()

This is not limited to a set list of swearwords. Elsewhere the word for "idle" is used of labourers standing without work, of idleness that goes with gossip, and of a barren, unfruitful life:

"And he went out about the third hour, and saw others standing idle in the marketplace," ()

"And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not." ()

"For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ." ()

So casual words are not exempt. Speech that is useless or evil still has to be accounted for. That does not mean every unplanned sound is a sin, and it does not give a list of modern words. Matthew 12 also does not tell anyone what is in another person's heart. Jesus' own sharp words in Matthew 12:34 stand beside the warning.

James joins careful speech to actually doing the word:

"Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:" ()

"For the wrath of man worketh not the righteousness of God." ()

"But be ye doers of the word, and not hearers only, deceiving your own selves." ()

"If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain." ()

What does not excuse it. None of the commands gives an exception for habit, for emphasis, for fun, for not being angry, for no one being hurt, for no one objecting, or for not meaning harm. Those things do not make filthy speech acceptable. That is true of speech already shown to be filthy. It does not assume that every playful or emphatic remark is filthy. Calling something a joke does not cover deceit either:

"As a mad man who casteth firebrands, arrows, and death," ()

"So is the man that deceiveth his neighbour, and saith, Am not I in sport?" ()

Polished words are not enough either. Smooth, respectable-sounding speech can hide hatred:

"He that hateth dissembleth with his lips, and layeth up deceit within him;" ()

"When he speaketh fair, believe him not: for there are seven abominations in his heart." ()

"A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin." ()

Even a blessing can be counted a curse if it is given loudly at the wrong time. And a friend's honest correction can wound and still be faithful:

"Open rebuke is better than secret love." ()

"Faithful are the wounds of a friend; but the kisses of an enemy are deceitful." ()

"He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him." ()

So nice words and good intentions are not enough on their own. The occasion matters, and so does how the hearer is treated. Hurt feelings, though, are not proof that something sinful was said. Proverbs says the same about timing and care:

"A soft answer turneth away wrath: but grievous words stir up anger." ()

"A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!" ()

"The thoughts of the wicked are an abomination to the LORD: but the words of the pure are pleasant words." ()

"The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things." ()

Being socially respectable is never the test.

Salt. When Colossians 4:6 speaks of speech seasoned with salt, it does not mean adding rough language for flavour. When Jesus speaks of salt, the point is its usefulness, and in Mark He ties it to peace:

"Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another." ()

"Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?" ()

"It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear." ()

In Colossians 4:6, speech is still to be always with grace. This answer does not claim to know the full meaning of the salt picture. Its gracious purpose stands.

Laughter. Ephesians 5:4 does not forbid all laughter. Scripture speaks of a time to laugh, and Jesus promises laughter:

"A time to weep, and a time to laugh; a time to mourn, and a time to dance;" ()

"Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh." ()

"Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep." ()

These verses do not make any particular joke right, and Ephesians 5:4 keeps its full force. Since no joke was described, no verdict on one is needed here.

Hearing other people's words. Ecclesiastes gives advice to the listener. Don't take every curse you overhear to heart. Remember that you have cursed others too:

"For there is not a just man upon earth, that doeth good, and sinneth not." ()

"Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:" ()

"For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others." ()

This is counsel for the hearer. It is not permission for the speaker to curse, and putting up with something is not approving it. It also means you don't have to chase down and expose every offensive word you hear.

What is not automatically filthy speech

Truthful, sharp rebuke

Jesus warns about angry, insulting words to a brother, and in the same breath tells His hearers to go and be reconciled:

"But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire." ()

"Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." ()

This warning is severe and must not be watered down. It is not just a rule against words on an obscenity list. The words "without a cause" belong to the anger. They are not a loophole for every kind of abusive name-calling that follows.

Yet Jesus Himself uses the same original word for "fools" when He exposes false teachers and gives His reasons:

"Woe unto you, ye blind guides, which say, Whosoever shall swear by the temple, it is nothing; but whosoever shall swear by the gold of the temple, he is a debtor!" ()

"Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?" ()

"Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?" ()

"Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgment, mercy, and faith: these ought ye to have done, and not to leave the other undone." ()

Paul does the same in an argument about the resurrection, and Jesus rebukes cities because they did not repent:

"Thou fool, that which thou sowest is not quickened, except it die:" ()

"Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:" ()

So the sound of a word alone does not decide whether it is the condemned act. What matters is the work the words are doing. Exposing false guidance, with reasons given, is not the same as angry contempt for a brother. This does not erase Matthew 5:22, and it gives no one the right to call people fools in anger.

Scripture puts rebuke right next to a ban on hatred, and gives sharp rebuke a purpose:

"Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbour, and not suffer sin upon him." ()

"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." ()

"This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;" ()

Correction still has to be true, loving and free of malice (Ephesians 4:15, Ephesians 4:31).

Paul's own sharp words are a check here. He called the high priest a whited wall. When bystanders challenged him, he explained himself and quoted Scripture against what he had done:

"Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?" ()

"And they that stood by said, Revilest thou God's high priest?" ()

"Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people." ()

So Paul's sharp speech is no blanket licence. His own response and his appeal to the command (Exodus 22:28) are part of the account. Nothing needs to be guessed about what he privately intended.

Plain words about bodily things

Paul compares everything he once valued to dung, and his stated aim is to win Christ:

"But what things were gain to me, those I counted loss for Christ." ()

"Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ," ()

Jesus' parable speaks of dunging a tree. God's own directions and judgments through His prophets name bodily waste, and one message of judgment the LORD gave includes the word "pisseth":

"And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:" ()

"And thou shalt eat it as barley cakes, and thou shalt bake it with dung that cometh out of man, in their sight." ()

"Then he said unto me, Lo, I have given thee cow's dung for man's dung, and thou shalt prepare thy bread therewith." ()

"Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it." ()

"Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, and him that is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone." ()

So mentioning waste, or making an unpleasant comparison, is not in itself filthy communication. A truthful, fitting, necessary reference to an unpleasant reality does not have to be sinful.

These passages do not show that all crude speech is fine, that purpose doesn't matter, or that any modern word carries the same weight as the original word. The reading checked no historical dictionary and made no claim about how offensive the original words were. So no particular modern word is declared always allowed or always forbidden.

Words that Scripture records but does not approve

Some blunt words in Scripture are spoken by people whose message is evil. Rabshakeh, the Assyrian envoy, used crude words to threaten the people on the wall and to talk them out of trusting the LORD:

"But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you?" ()

"Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria." ()

"But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? hath he not sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you?" ()

David, set on revenge, made a threat in similar words. Then he blessed Abigail's advice for keeping him from bloodshed and from avenging himself:

"So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall." ()

"And blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand." ()

Peter cursed and swore while denying Jesus. The text first calls his denial an oath:

"And again he denied with an oath, I do not know the man." ()

"Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew." ()

"But he began to curse and to swear, saying, I know not this man of whom ye speak." ()

"And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly." ()

Scripture records what these people said. It does not command their manner or approve their message. Reporting an evil speech faithfully is not the same as doing what it describes. The text gives no list of what words Peter used, and it would be invention to supply one. His denial is no example for anyone to follow, and it does not settle the status of every modern exclamation. Scripture records that Peter wept. That is all it says here, and this answer adds no verdict on any present person.

The strongest "it's allowed" passages, read in their setting

When Paul says all things are lawful. In both places he says it, the same chapter sets limits on it:

"All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any." ()

"Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body." ()

"Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils." ()

"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not." ()

"Let no man seek his own, but every man another's wealth." ()

"Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God." ()

"Give none offence, neither to the Jews, nor to the Gentiles, nor to the church of God:" ()

"All things" cannot permit what the same chapters forbid. Paul keeps usefulness, building others up, God's glory and other people's good as the measure. That is far more than avoiding words someone privately dislikes.

Romans 14, on what is unclean. Romans 14 is about food, special days and conscience:

"I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean." ()

"But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died." ()

"Let us therefore follow after the things which make for peace, and things wherewith one may edify another." ()

"For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence." ()

"It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak." ()

"And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin." ()

This cannot make false witness, cursing or filthy speech clean. The chapter itself says something can be evil in how it is used even when the food is pure. Romans 14:21's care for a brother can shape how you speak. It does not make every word someone dislikes sinful, or every word nobody objects to innocent. Romans 14:23 does not work in reverse either: feeling confident in your conscience does not make an act right.

Titus 1, on what is pure. This comes in a passage about false teachers and corrupted consciences. The very next verse condemns their works, and the same chapter orders sharp rebuke (Titus 1:13):

"Whose mouths must be stopped, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake." ()

"Not giving heed to Jewish fables, and commandments of men, that turn from the truth." ()

"Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled." ()

"They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate." ()

It cannot make deceit or disobedience pure.

Mark 7, on what defiles. Jesus is contrasting food, which goes into the belly, with evil, which comes out of the heart:

"There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man." ()

"Because it entereth not into his heart, but into the belly, and goeth out into the draught, purging all meats?" ()

"Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:" ()

"All these evil things come from within, and defile the man." ()

This is no permission for whatever comes out of the mouth. Jesus lists blasphemy and foolishness among the evils that come out and defile.

1 Timothy 4, on God's good creation. This is about food God created, received with thanksgiving. It does not cover the lies and profane fables condemned in the same chapter (1 Timothy 4:7):

"Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth." ()

"For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:" ()

Swearing as taking an oath

This is the other meaning of "swearing", and Scripture speaks to it directly. Jesus was teaching His disciples, with the crowds present:

"Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:" ()

"But I say unto you, Swear not at all; neither by heaven; for it is God's throne:" ()

"Nor by the earth; for it is his footstool: neither by Jerusalem; for it is the city of the great King." ()

"Neither shalt thou swear by thy head, because thou canst not make one hair white or black." ()

"But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil." ()

"But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation." ()

Jesus and James tell their hearers not to swear, but to give a plain, dependable yes or no. This reaches further than lying under oath, and further than swearing by God's name. Jesus says not at all, and names heaven, earth, Jerusalem and your own head. James adds any other oath. That rules out both narrower readings. Jesus also shuts the door on dodging by swearing by heaven instead of God:

"And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon." ()

These passages are about oaths and what people swear by. They are not a definition of modern rude words.

Other oaths in Scripture. These are also there, and none of them can be dropped. The law given to Israel included oaths by God's name, an oath in a dispute over property left in someone's care, and the duty to keep vows. It also said that choosing not to vow is no sin:

"Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name." ()

"Thou shalt fear the LORD thy God; him shalt thou serve, and to him shalt thou cleave, and swear by his name." ()

"Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept thereof, and he shall not make it good." ()

"When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee." ()

"But if thou shalt forbear to vow, it shall be no sin in thee." ()

"That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth." ()

Solomon prayed for God to judge rightly when an oath came before the altar. That is a prayer with an "if" in it, not a new command for everyone to swear:

"If any man trespass against his neighbour, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house:" ()

"Then hear thou in heaven, and do, and judge thy servants, condemning the wicked, to bring his way upon his head; and justifying the righteous, to give him according to his righteousness." ()

The prophets set swearing in truth against swearing falsely:

"And thou shalt swear, The LORD liveth, in truth, in judgment, and in righteousness; and the nations shall bless themselves in him, and in him shall they glory." ()

"And though they say, The LORD liveth; surely they swear falsely." ()

So in Scripture, swearing is not one single act that is the same for every speaker, hearer and setting. When Jesus says "But I say unto you" in Matthew 5:34, that is a real contrast with what was said before. Earlier commands to Israel do not cancel what Jesus and James tell their hearers.

When the Old Testament says "swearing". The places where the English word "swearing" occurs are about oaths and curses, not rude vocabulary:

"And if a soul sin, and hear the voice of swearing, and is a witness, whether he hath seen or known of it; if he do not utter it, then he shall bear his iniquity." ()

"Or if a soul swear, pronouncing with his lips to do evil, or to do good, whatsoever it be that a man shall pronounce with an oath, and it be hid from him; when he knoweth of it, then he shall be guilty in one of these." ()

"By swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood." ()

"They have spoken words, swearing falsely in making a covenant: thus judgment springeth up as hemlock in the furrows of the field." ()

"For the land is full of adulterers; for because of swearing the land mourneth; the pleasant places of the wilderness are dried up, and their course is evil, and their force is not right." ()

That is why an English "swearing" in the Bible must not be read as modern bad language. These passages give no list of modern words.

God's own oath. Hebrews explains that God confirmed His promise to Abraham with an oath, to show that His purpose cannot change, because it is impossible for God to lie:

"For when God made promise to Abraham, because he could swear by no greater, he sware by himself," ()

"Saying, Surely blessing I will bless thee, and multiplying I will multiply thee." ()

"For men verily swear by the greater: and an oath for confirmation is to them an end of all strife." ()

"Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:" ()

"That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:" ()

The oath Hebrews quotes was given after Abraham's sacrifice of his son was stopped and the ram provided:

"And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:" ()

"That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;" ()

God swears elsewhere too, and so does an angel:

"I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear." ()

"And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:" ()

A command given to disciples does not mean God's oath to Abraham was sinful. God's and the angel's oaths are not a disciple's casual swearing.

Paul calling God as witness. Paul solemnly appeals to God as witness that he is telling the truth:

"For God is my witness, whom I serve with my spirit in the gospel of his Son, that without ceasing I make mention of you always in my prayers;" ()

"But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts." ()

"For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:" ()

"But as God is true, our word toward you was not yea and nay." ()

"Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth." ()

In 2 Corinthians, Paul is defending his honest, dependable conduct. He denies saying one thing and meaning another, and explains that he stayed away to spare them. Calling every appeal to God as witness sinful just because it sounds solemn would condemn these passages. But they do not say every oath is allowed, and they do not carve out an exception to James 5:12.

Jesus before the high priest. The high priest put Jesus under oath, and Jesus answered:

"But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God." ()

"Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." ()

The text says He answered an oath that someone else imposed on Him. It does not say He added an oath of His own, and it does not command every hearer to do the same.

Where this leaves oaths. The commands of Jesus and James are direct and stand as written. Israel's lawful oaths, God's oath and Paul's truthful testimony are also in Scripture, and none of them is permission to ignore those commands. This answer does not claim a general exception for courts. It also does not ban every solemn testimony in a way that would condemn Paul's. And it gives no permission to swear casually. This answer does not rule on every court oath, wedding vow, formal affirmation, or oath someone else imposes on you. That needs the actual wording, who is imposing or taking it, and the occasion.

Readings that do not stand

Each of these would make some verse false, so each is ruled out.

"Words aren't sinful if your heart or intention is good." This would cancel Colossians 3:8, Ephesians 4:29 and Matthew 15:18. The heart is where speech comes from, not an exemption.
"Only misusing God's name counts." Ephesians 5:4 and James 3:10 forbid filthy speech and cursing people, with no mention of God's name.
"Filthy speech is fine if it's playful, habitual, or not aimed at anyone." None of those conditions is in the commands. Colossians 3:8 names filthy communication as a separate item from malice, and all of it is to be put off. And a joke does not excuse deceit (Proverbs 26:19).
"Every blunt bodily word, every mention of waste, or the word 'fool' is always sinful." That would condemn Paul's comparison in Philippians 3:8 and Jesus' own rebuke in Matthew 23:17. Those examples rule out the broad claim. They do not approve every modern word or every use of it.
"Because Scripture has blunt passages, filthy or malicious speech is freely allowed." That contradicts the direct commands in Ephesians 4:29 and Ephesians 4:31, instead of explaining what those blunt passages were for.
"If a word appears in Scripture, Scripture approves using it that way." Peter's denial (Matthew 26:72, Matthew 26:74) and Rabshakeh's threat (2 Kings 18:30) are recorded, not recommended. Neither contains any permission.
"All things are lawful, or pure, so anything can be said." The same passages limit this (1 Corinthians 6:18, 1 Corinthians 10:23, Romans 14:20, Titus 1:16). A confident conscience does not make an act right (Romans 14:23).
"If nobody objects, it's fine", or "if somebody objects, it's wrong." Cursing the deaf is still forbidden (Leviticus 19:14). And someone's objection alone does not make truthful correction evil (Titus 1:13).
"Jesus' command not to swear just means 'don't use obscene words'." The surrounding verses name oaths and what people swear by (Matthew 5:33, James 5:12). That reading drops the very act the passages address.
"Jesus only forbids false oaths, or only oaths that use God's name." The wording of Matthew 5:34, Matthew 23:22 and James 5:12 rules that out: not at all, not by heaven, not by any other oath.
"Every oath by anyone in Scripture, and every solemn appeal to God as witness, is sinful." That would make the lawful provision in Exodus 22:11, God's oath in Hebrews 6:17, and Paul's testimony in 2 Corinthians 1:23 wrong.
"Earlier oaths, or Paul's appeals, make Jesus' and James' commands optional." No text says so. A permission for every oath cannot stand alongside James 5:12. Pointing to a different speaker's story does not establish a general court exception.
"Every curse spoken by a human messenger of God is the same as malicious personal cursing." Paul's conditional words about another gospel include himself and even an angel (Galatians 1:8, Galatians 1:9). That rule cannot stand without throwing them out.
"The tongue is hard to control, so its misuse is excused." James says the tongue cannot be tamed and still says it ought not to be so (James 3:8, James 3:10).
"Ephesians 5:4 forbids all laughter." That would conflict with Ecclesiastes 3:4 and Luke 6:21. Those verses do not make any particular joke right, and Ephesians 5:4 keeps its force.
"Every time Scripture uses 'filthy', 'profane', 'corrupt', 'curse', 'swear' or 'communication', it means the same act." The places checked use these words for conduct, pay, testimony, fish, trees, promises, judgments and speech. A shared English word, or a shared original word, does not make them the same. Only the connections shown in this answer are relied on.

A better way to speak

The positive teaching is more than avoiding certain words, and more than having good private intentions. Put off filthy speech. Speak what builds up and gives grace to those who hear. Put away evil speaking and malice. Be kind. Give thanks. Bless instead of cursing. Speak the truth in love (Ephesians 4:15, Ephesians 4:29, Ephesians 4:31, Ephesians 4:32, Colossians 4:6). Rough words and polished words can both do sinful work. A truthful, fitting, necessary word about something unpleasant need not. Words matter even when they are casual (Matthew 12:36).

If you have spoken this way

Scripture names sin plainly, and it does not leave anyone without a way back:

"Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law." ()

"If we say that we have no sin, we deceive ourselves, and the truth is not in us." ()

"If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." ()

"My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:" ()

Stopping speech Scripture condemns, speaking differently, and confessing sin are all open to anyone. These promises and warnings stand as Scripture's own words. This answer does not say whether you are forgiven or condemned. That is not for this answer to say.

What is still unknown

No particular words were given. The general teaching is settled: filthy and corrupt speech is wrong (Colossians 3:8, Ephesians 4:29). But both kinds of case are real in Scripture: speech that is forbidden, and blunt words that are truthful and fitting (Philippians 3:8, Proverbs 27:14). So whether one particular expression is wrong cannot be decided just from someone calling it "swearing". It depends on something we don't know yet: the actual words, what they mean and how they are used, the occasion, and who hears them. This is about missing details. It is not a finding that Scripture lets filthy speech pass.

If oath-taking is what you mean, the exact act and occasion are missing too. The commands in James 5:12 and Matthew 5:34 are direct. Israel's lawful oath (Exodus 22:11) and Paul's truthful appeal to God (2 Corinthians 1:23) are also in Scripture. This answer claims neither a general court exception nor a ban that would condemn Paul's testimony. That is a limit on applying the texts to a case that hasn't been described. It is not a claim that Scripture has no answer, and it does not mean casual oath-making is allowed.

If a verdict on a particular expression or oath is wanted: Which words or oath are meant, and in what situation are they being used?

How this was checked

The reading searched Scripture by word and by subject, read each passage in its setting, and checked the original-language word behind key terms. That word check shows where else to look. It never defines a word on its own.

Searches for the phrases "foul language", "obscene" and "profanity" returned no results. The word "foul" appears five times, and none of those is about speech:

"My face is foul with weeping, and on my eyelids is the shadow of death;" ()

"Seemeth it a small thing unto you to have eaten up the good pasture, but ye must tread down with your feet the residue of your pastures? and to have drunk of the deep waters, but ye must foul the residue with your feet?" ()

"And in the morning, It will be foul weather to day: for the sky is red and lowring. O ye hypocrites, ye can discern the face of the sky; but can ye not discern the signs of the times?" ()

"When Jesus saw that the people came running together, he rebuked the foul spirit, saying unto him, Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him." ()

"And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird." ()

That does not mean the everyday idea of "foul language" has no moral meaning. Scripture addresses it under other words: filthy communication, corrupt communication, evil speaking, railing and cursing.

The reading did not open the whole Bible. Some search results were listed but not read, and nothing is assumed about them. No dictionary was used. No modern word was matched to a biblical word, and no fixed list of forbidden modern words was made. So this answer does not say Scripture is silent on anything, and it does not certify any modern word as always allowed or always forbidden. One small point was left open: the older source Paul may be drawing on in Ephesians 5:14 was not identified, and nothing here depends on it. None of these limits makes the clearly forbidden speech an open question.

Every step of the reading

Everything the replay shows, as plain text, in the order it happened. Times are from the moment the reading began.

Every search, in order (97)

0:16 words communication 6 found
0:16 words swear 57 found
0:16 words filthy 16 found
0:16 words jesting 1 found
0:16 words curse 92 found
0:16 words foul 5 found
0:24 words curse (page 2) 92 found
0:24 words dung 26 found
0:24 words vain 102 found
0:24 words piss 2 found
0:24 words defile 36 found
0:24 words idle word 1 found
0:24 words foolish talking 1 found
0:24 words sin 389 found
0:24 words swear (page 2) 57 found
0:39 words lawful 37 found
0:39 words nothing unclean 1 found
0:39 all of sin + transgression 7 found
0:39 words pure 93 found
0:39 words revile 2 found
0:39 word family corrupt 219 found
0:39 word family filthy 19 found
0:39 word family jesting 1 found
0:39 word family filthiness 183 found
0:49 words fool 69 found
0:49 words pure (page 2) 93 found
0:49 original word G2672 6 found curse 3 · cursed 1 · cursedst 1 · we 1
0:49 original word G692 6 found idle 6 · barren 1 · slow 1
0:49 original word G3473 1 found talking 1
0:49 original word G148 1 found communication 1
0:49 original word G151 1 found filthiness 1
0:49 original word G2160 1 found jesting 1
0:49 original word G3660 21 found swear 13 · sware 6 · sweareth 4 · sworn 3 · he 1
0:49 original word H7723 48 found vain 22 · vanity 22 · false 5 · lying 2 · falsely 1 · lies 1
0:49 original word G4550 6 found corrupt 7 · bad 1 · let 1
0:49 original word G433 3 found convenient 2 · are 1 · fit 1
1:22 words blessing I will bless 2 found
1:22 words foolishness 20 found
1:22 words blasphemy 12 found
1:22 words honoureth me 3 found
1:22 words earth is the LORD 4 found
1:22 words curseth his father 3 found
1:22 words language 22 found
1:22 words fool (page 2) 69 found
1:22 words speak evil 10 found
1:22 words swearing 4 found
1:22 words foul language 0 found
1:22 words two shall be one flesh 1 found
1:22 words every knee 3 found
1:22 words perform 41 found
1:36 words one flesh 6 found
1:36 words record upon 1 found
1:36 words adjure 5 found
1:36 all of draw + near + mouth 1 found
1:36 words oath 56 found
1:36 words mock 12 found
1:36 all of God + witness 17 found
2:04 words laugh 17 found
2:04 words oath (page 2) 56 found
2:04 words sport 5 found
2:04 original word G3474 13 found foolish 6 · fools 3 · fool 2 · foolishness 1 · things 1
2:04 original word G988 18 found blasphemy 11 · blasphemies 5 · railing 1 · railings 1 · speaking 1
2:04 original word G4657 1 found dung 1
3:22 words den of 11 found
3:23 words refrain thy tongue 0 found
3:23 words led captivity captive 2 found
3:23 words communications 2 found
3:23 words house of prayer 4 found
3:22 words obscene 0 found
3:23 all of sin + confess 4 found
3:23 all of awake + arise + light 1 found
3:23 words railing 3 found
3:23 words profanity 0 found
3:23 words profane 33 found
3:45 words keep thy tongue 1 found
3:45 words confess our sins 1 found
3:45 words awake 32 found
3:45 all of arise + light 6 found
3:44 original word G2671 5 found curse 3 · cursing 2 · cursed 1
3:44 original word H423 32 found oath 14 · curse 9 · curses 5 · cursing 4 · execration 2 · swearing 2
3:45 original word G3657 1 found communications 1
3:45 original word H422 6 found swear 2 · swearing 2 · adjured 1 · cursedst 1
13:46 words evil speaking 1 found
13:46 words pisseth 6 found
13:46 words seasoned 2 found
13:46 words salt 34 found
13:46 word family revile 89 found
14:09 original word H2490 131 found began 33 · profane 18 · profaned 15 · polluted 13 · begin 12 · pollute 8 · begun 6 · defiled 5 · break 3 · wounded 3 · defile 2 · polluting 2 · profaning 2 · beginnest 1 · broken 1 · defileth 1 · eat 1 · eaten 1 · first 1 · grapes 1 · inheritance 1 · men 1 · piped 1 · players 1 · profaneth 1 · prostitute 1 · slain 1 · slayeth 1 · sorrow 1 · stain 1 · things 1 · thou 1
14:09 original word G2757 2 found babblings 2
14:09 original word G3060 2 found railer 1 · revilers 1
14:09 original word G741 3 found seasoned 2 · season 1
14:09 original word G952 5 found profane 4 · person 1
15:15 words give thy daughter 2 found
15:15 original word G3679 10 found reproach 2 · reproached 2 · cast 1 · revile 1 · reviled 1 · teeth 1 · upbraid 1 · upbraided 1 · upbraideth 1
15:28 words make marriages 2 found
18:51 words accursed 15 found
19:19 original word G331 6 found accursed 4 · anathema 1 · curse 1

Every time it opened Scripture (11 times, 1,739 verses)

0:25 Ephesians 4 32 Ephesians 5 33 Colossians 3 25 Colossians 4 18 Matthew 5 48 James 3 18 James 5 20 Matthew 12:22–37 16 210 verses, 210 new
1:03 Matthew 15:1–20 20 Mark 7:1–23 23 1 Corinthians 6 20 1 Corinthians 10 33 Romans 14 23 Titus 1 16 Philippians 3 21 Philippians 4:1–9 9 Exodus 20 26 Exodus 23:1–9 9 Leviticus 19:1–18 18 Deuteronomy 6 25 Hebrews 6 20 Genesis 22:1–19 19 282 verses, 282 new
2:05 Matthew 7:15–23 9 Matthew 13:47–52 6 Luke 6:20–49 30 Matthew 23:1–36 36 Matthew 26:57–75 19 Mark 14:66–72 7 Romans 12 21 2 Kings 18:17–37 21 Isaiah 36 22 Philemon 1 25 1 John 3 24 James 1 27 247 verses, 247 new
2:15 Ephesians 1:1–2 2 Colossians 1:1–2 2 Philippians 1:1–2 2 1 Corinthians 1:1–3 3 Romans 1:1–15 15 1 Thessalonians 2:1–12 12 2 Corinthians 1 24 Leviticus 5:1–6 6 Numbers 30 16 Deuteronomy 23:21–25 5 Exodus 21:12–27 16 Exodus 22:7–15 9 Isaiah 29:9–16 8 Isaiah 45:18–25 8 Psalms 24 10 Genesis 2:18–25 8 Proverbs 26:18–28 11 Ecclesiastes 3:1–15 15 Matthew 20:1–16 16 1 Timothy 5:3–16 14 2 Peter 1:1–11 11 Hosea 4:1–6 6 Hosea 10:1–8 8 Jeremiah 23:9–32 24 251 verses, 251 new
3:03 Matthew 25:31–46 16 Mark 11:12–26 15 Revelation 10 11 Deuteronomy 10:12–22 11 Jeremiah 4:1–4 4 Jeremiah 5:1–9 9 Job 31:24–34 11 Exodus 22:27–31 5 1 Corinthians 15:29–58 30 Titus 3:1–11 11 1 Peter 3:8–22 15 1 Timothy 6:1–12 12 Jude 1 25 Proverbs 15:1–7, 23–33 18 Luke 13:1–9 9 Ezekiel 4 17 Malachi 2:1–9 9 Psalms 12 8 236 verses, 236 new
4:13 Psalms 34 22 Psalms 68:15–23 9 Isaiah 26:16–21 6 Isaiah 60:1–9 9 1 John 1 10 1 John 2:1–6 6 1 Kings 8:22–40 19 Ephesians 4:17–32 16 Ephesians 5:1–21 21 118 verses, 81 new
4:47 Job 16 22 Ezekiel 34:11–22 12 Matthew 16:1–12 12 Mark 9:14–29 16 Revelation 18:1–8 8 2 Peter 2 22 92 verses, 92 new
14:14 Ecclesiastes 7:15–29 15 Ecclesiastes 10:12–20 9 Proverbs 27:1–22 22 Nehemiah 13:15–31 17 2 Samuel 16:1–14 14 2 Samuel 19:16–23 8 1 Kings 2:1–9 9 1 Kings 14:1–18 18 1 Samuel 25:20–35 16 1 Timothy 6:17–21 5 2 Timothy 2:14–26 13 Mark 9:33–50 18 Luke 14:25–35 11 Acts 23:1–11 11 186 verses, 186 new
14:48 1 Corinthians 5 13 1 Timothy 1:1–11 11 1 Timothy 4 16 Hebrews 12:12–17 6 Genesis 25:27–34 8 Leviticus 22:26–33 8 62 verses, 62 new
15:37 Deuteronomy 7:1–11 11 Matthew 11:20–30 11 22 verses, 22 new
19:20 2 Kings 2:19–25 7 Galatians 1 24 1 Corinthians 12:1–11 11 1 Corinthians 16:13–24 12 Romans 9:1–5 5 Acts 23:12–22 11 70 verses, 70 new

The reader's own notes (9)

0:00–0:16 The reading will open the two permitted SIFT files in full, then gather and check Scripture for the record. Only the named files and permitted Scripture tools will be used.
0:25–0:39 The searches distinguish oath taking from speech that corrupts, curses, or defiles. The reading will check both senses of “swearing,” including the strongest commands against such speech and passages that might qualify a blanket ban on particular words.
1:36–2:04 The direct commands forbid corrupt and filthy speech; their stated concerns include edifying hearers, thanksgiving, and kindness. The reading is also checking blunt speech within Scripture, so that the record neither excuses condemned speech nor treats every mention of an unpleasant subject as sinful.
4:13–4:47 The passages support condemning filthy, corrupt, and abusive speech without making a speaker’s intention the only test. They also distinguish truthful rebuke from abuse, and oath taking from foul language. The record will preserve those distinctions and leave any particular expression unjudged where its wording and use have not been supplied.
4:47–13:46 The reading is now writing /Users/Shared/before-god-sift-library-2026-11-03/runs/foul-language/out/RECORD.md. It will include the search results, unread hits, passage settings, alternative readings, and whole-verse evidence. The required read-back and further checks will follow before the hand-off is written.
4:47–13:46 The read-back identified further checks: passages about hearing another person curse, strong corrective speech, and profane talk, plus the meaning of speech “seasoned with salt.” These will be read before the record is finalized. The passage table also needs clearer ranges for individual verses.
18:51–19:19 One qualification needs to be made explicit: the command to bless persecutors must stand alongside passages that pronounce judgment. The reading is checking the remaining curse passages so the record does not equate personal abuse with every biblical declaration of judgment.
19:20–24:52 The record is complete after the read-back and further checks. It now explicitly distinguishes condemned speech from biblical pronouncements of judgment. The reading will write /Users/Shared/before-god-sift-library-2026-11-03/runs/foul-language/out/HANDOFF.md from that record, preserving the conclusions and their limits.
19:20–24:52 Written and checked: - RECORD.md - HANDOFF.md The record includes the read-back checks and revisions. Every Scripture quotation matches a whole fetched verse.

What its record and its hand-off say, in their order

Question and permitted sources

“Is swearing or foul language a sin?”

The question is general. No expression, occasion, intention, hearer, oath, or personal conduct has been disclosed. It asks whether an act is sinful; it does not supply grounds for a verdict on anyone's standing before God.

Files opened before this record: /Users/Shared/before-god-sift-library-2026-11-03/runs/foul-language/inputs/SIFT-v3-CORE.md and /Users/Shared/before-god-sift-library-2026-11-03/runs/foul-language/inputs/SIFT-v3-POLICY.md, together and in full. The supplied SHA256 values were recorded in the instructions; no separate checksum command was permitted or run. Scripture was obtained through the permitted kjv.py tool; discovery used the permitted search.py and tag.py tools. No outside reading, dictionary, web source, other run, or delegated reader was used. This file is /Users/Shared/before-god-sift-library-2026-11-03/runs/foul-language/out/RECORD.md. HANDOFF.md is to be written after the required read-back.

From its hand-off to the writer

Their words

“Is swearing or foul language a sin?”

No particular words, occasion, hearers, intention, oath, or personal conduct were supplied. The question requires a direct account of sinful speech and attention to the different meaning of swearing as oath taking. No personal disclosure authorizes a judgment on a heart, salvation, or forgiveness already received.

This hand-off comes from the completed RECORD.md in /Users/Shared/before-god-sift-library-2026-11-03/runs/foul-language/out. The answer is still to be written. This file was checked against the final record after its read-back corrections. The reading opened the two permitted SIFT files and RECORD.md for read-back, and used only the permitted Scripture tools. No external interpretation or other run supplies its conclusions.

Hard passages

The most restrictive speech passages

Ephesians 5:4 is a prohibition, not a preference for more convenient manners. Its context joins uncleanness and conduct fitting saints to thanksgiving. The indexed words for filthiness, foolish talking, and jesting each returned only one occurrence. The record therefore neither confines them to malicious intent nor invents an exhaustive modern inventory from them. The command remains in force.

"Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks." ()

Ephesians 5:3 and 5:12 cannot be turned into a rule forbidding every truthful naming or correction of wrongdoing: the former names the wrongs and 5:11 directs reproof. Verse 12 still restrains shameful speech about secret acts; reproof does not authorize filthy recounting for pleasure.

"But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;" ()

"And have no fellowship with the unfruitful works of darkness, but rather reprove them." ()

"For it is a shame even to speak of those things which are done of them in secret." ()

Matthew 5:22 is read with anger against a brother and reconciliation. Its severity must be stated, not dissolved by pointing to biblical rebuke. Matthew 23:17,19 uses the same indexed word for fools while explaining false guidance. The contrast is demonstrated by the work of the speech, its reasons, and its setting, not by permission for an angry speaker to claim Jesus' authority.

"But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire." ()

"Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift." ()

"Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?" ()

"Ye fools and blind: for whether is greater, the gift, or the altar that sanctifieth the gift?" ()

Matthew 12:36 holds speakers accountable for every idle word in a setting where accusation reveals the heart. Its breadth prevents making the issue trivial; it does not establish a fixed collection of swearwords or a verdict on an undisclosed heart.

"O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh." ()

"But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment." ()

The strongest apparent permissions

First Corinthians 6:12 and 10:23 cannot permit what the same chapters forbid. The former is followed by fleeing fornication; the latter expressly retains edification and is surrounded by prohibitions of fellowship with devils and concern for another's good.

"All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any." ()

"Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body." ()

"Ye cannot drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the Lord's table, and of the table of devils." ()

"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not." ()

"Let no man seek his own, but every man another's wealth." ()

Romans 14:14 concerns food, days, and conscience. The chapter expressly makes an eating use evil despite the food's purity. Its concern for a brother's stumbling can inform speech, but is not a definition making every socially disliked word sinful or every unoffended use innocent.

"I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean." ()

"For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence." ()

"It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth, or is offended, or is made weak." ()

Titus 1:15 cannot make deceit and disobedience pure when 1:16 condemns those works. Its setting concerns false teaching, human commands, and corrupted conscience, with sharp rebuke aimed at sound faith.

"Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled." ()

"They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate." ()

"This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;" ()

Mark 7:15 contrasts food entering the belly with evils coming from within. It is not permission for outward speech; Jesus' explanation explicitly includes blasphemy and foolishness among defiling evils.

"There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man." ()

"Thefts, covetousness, wickedness, deceit, lasciviousness, an evil eye, blasphemy, pride, foolishness:" ()

"All these evil things come from within, and defile the man." ()

Blunt speech and truthful correction

Philippians 3:8 is Paul's own comparison with the stated aim of winning Christ. Luke 13:8 is Jesus' agricultural parable; Ezekiel 4 and Malachi 2 use bodily waste in prophetic directions and judgment. These show that mentioning waste is not itself the prohibited act. The record establishes no original-language register equivalence to a modern expletive.

"Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ," ()

"And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it:" ()

"Then he said unto me, Lo, I have given thee cow's dung for man's dung, and thou shalt prepare thy bread therewith." ()

"Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it." ()

Second Kings 18 and Isaiah 36 record Rabshakeh's threatening words to people on the wall. Their narrative presence does not approve the speaker's message or manner. The difference from Paul's comparison is in the stated speaker, purpose, and setting.

"But Rabshakeh said unto them, Hath my master sent me to thy master, and to thee, to speak these words? hath he not sent me to the men which sit on the wall, that they may eat their own dung, and drink their own piss with you?" ()

"But Rabshakeh said, Hath my master sent me to thy master and to thee to speak these words? hath he not sent me to the men that sit upon the wall, that they may eat their own dung, and drink their own piss with you?" ()

Polished language does not establish goodness. Proverbs identifies the flattering mouth's ruin and the fair speech that conceals hatred.

"He that hateth dissembleth with his lips, and layeth up deceit within him;" ()

"When he speaketh fair, believe him not: for there are seven abominations in his heart." ()

"A lying tongue hateth those that are afflicted by it; and a flattering mouth worketh ruin." ()

Oaths and biblical curses

The oath prohibitions remain direct commands. The earlier provision is addressed to Israel; God's oath confirms an unchangeable promise; Paul's appeal attests sincere conduct. The record does not erase any of these, identify every kind of solemn statement as one act, or create an exception for any modern oath without examining the actual case.

"Thou shalt fear the LORD thy God, and serve him, and shalt swear by his name." ()

"If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth." ()

"For men verily swear by the greater: and an oath for confirmation is to them an end of all strife." ()

"Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:" ()

"That by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us:" ()

"Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth." ()

Hebrews' quotation was fetched in Genesis 22, after the stopped sacrifice and provision of the ram. God's and the angel's oaths cannot be treated as a disciple's casual swearing. Jesus' reply to the high priest's imposed adjuration also must not be silently changed into an oath Jesus is said to add.

"And said, By myself have I sworn, saith the LORD, for because thou hast done this thing, and hast not withheld thy son, thine only son:" ()

"That in blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of the heaven, and as the sand which is upon the sea shore; and thy seed shall possess the gate of his enemies;" ()

"I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear." ()

"And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer:" ()

"But Jesus held his peace. And the high priest answered and said unto him, I adjure thee by the living God, that thou tell us whether thou be the Christ, the Son of God." ()

"Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven." ()

James condemns a mouth that blesses God and curses people made after God's similitude. Matthew 25's King pronounces judgment; Mark 11's curse is upon a tree. Those speakers and objects differ. The later human-messenger passages below further qualify any blanket claim about every curse, without licensing retaliation.

"Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God." ()

"Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be." ()

"Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels:" ()

"And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it." ()

"And Peter calling to remembrance saith unto him, Master, behold, the fig tree which thou cursedst is withered away." ()

Read-back additions that must remain in the answer's substance

The following passages were added or their explanatory work was sharpened during read-back. Each changes or secures the indicated part of the account; none may be omitted in a way that restores the overbroad reading it checks.

Ecclesiastes 7:15-29: restraint in taking notice of another's curse, remembering one's own sin, is counsel to the hearer rather than permission for the speaker to curse. Ecclesiastes 10:12-20 adds gracious speech and prohibition of private cursing. The answer must not suggest that every offensive utterance must be pursued.

"For there is not a just man upon earth, that doeth good, and sinneth not." ()

"Also take no heed unto all words that are spoken; lest thou hear thy servant curse thee:" ()

"For oftentimes also thine own heart knoweth that thou thyself likewise hast cursed others." ()

"The words of a wise man's mouth are gracious; but the lips of a fool will swallow up himself." ()

"Curse not the king, no not in thy thought; and curse not the rich in thy bedchamber: for a bird of the air shall carry the voice, and that which hath wings shall tell the matter." ()

Proverbs 27:1-22: faithful correction may wound while serving friendship, and a loud, early blessing may be counted a curse. Occasion and treatment of the hearer matter; favourable vocabulary and subjective intent are insufficient by themselves.

"Open rebuke is better than secret love." ()

"Faithful are the wounds of a friend; but the kisses of an enemy are deceitful." ()

"He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him." ()

Nehemiah 13:15-31 reports cursing and making people swear during a reform about marriages and covenant faithfulness. It does not say that modern obscenities were used or command readers to imitate every narrated action. Deuteronomy 7:1-11 supplies the relevant marriage prohibition and its danger of turning to other gods. No ruling on every action in Nehemiah is invented as a premise for permission.

"And I contended with them, and cursed them, and smote certain of them, and plucked off their hair, and made them swear by God, saying, Ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves." ()

"Shall we then hearken unto you to do all this great evil, to transgress against our God in marrying strange wives?" ()

"Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son." ()

"For they will turn away thy son from following me, that they may serve other gods: so will the anger of the LORD be kindled against you, and destroy thee suddenly." ()

Second Samuel 16:1-14 is the strong objection that David says the LORD has bidden Shimei to curse. The later settings, Second Samuel 19:16-23 and First Kings 2:1-9, prevent turning David's attribution into approval of Shimei's conduct: Shimei confesses sin, and David denies guiltlessness. This adds a specific resolution of the apparent permission.

"And the king said, What have I to do with you, ye sons of Zeruiah? so let him curse, because the LORD hath said unto him, Curse David. Who shall then say, Wherefore hast thou done so?" ()

"And David said to Abishai, and to all his servants, Behold, my son, which came forth of my bowels, seeketh my life: how much more now may this Benjamite do it? let him alone, and let him curse; for the LORD hath bidden him." ()

"And said unto the king, Let not my lord impute iniquity unto me, neither do thou remember that which thy servant did perversely the day that my lord the king went out of Jerusalem, that the king should take it to his heart." ()

"For thy servant doth know that I have sinned: therefore, behold, I am come the first this day of all the house of Joseph to go down to meet my lord the king." ()

"And, behold, thou hast with thee Shimei the son of Gera, a Benjamite of Bahurim, which cursed me with a grievous curse in the day when I went to Mahanaim: but he came down to meet me at Jordan, and I sware to him by the LORD, saying, I will not put thee to death with the sword." ()

"Now therefore hold him not guiltless: for thou art a wise man, and knowest what thou oughtest to do unto him; but his hoar head bring thou down to the grave with blood." ()

First Kings 14:1-18 is a stronger counterexample to a ban on every bodily term than an enemy's speech: the LORD's judgment itself contains the expression. First Samuel 25:20-35 supplies a contrast in David's threat and his praise of advice that restrained bloodshed and self-avenging. Neither passage proves that every modern expletive is right.

"Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, and him that is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone." ()

"So and more also do God unto the enemies of David, if I leave of all that pertain to him by the morning light any that pisseth against the wall." ()

"And blessed be thy advice, and blessed be thou, which hast kept me this day from coming to shed blood, and from avenging myself with mine own hand." ()

First Timothy 6:17-21 and Second Timothy 2:14-26 add the prohibition of profane babblings in settings of false knowledge, unprofitable disputes, and resurrection error that harms faith. They broaden the concern beyond vulgar vocabulary and require gentle correction rather than quarrelling.

"O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called:" ()

"Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers." ()

"But shun profane and vain babblings: for they will increase unto more ungodliness." ()

"Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some." ()

"And the servant of the Lord must not strive; but be gentle unto all men, apt to teach, patient," ()

"In meekness instructing those that oppose themselves; if God peradventure will give them repentance to the acknowledging of the truth;" ()

First Timothy 1:1-11 and 4, Hebrews 12:12-17, and Genesis 25:27-34 check profane across its indexed uses. Unholy conduct, fables, and despising a birthright are among the cases. First Timothy 4's liberty statement addresses God's created food with thanksgiving, not the lies and fables condemned nearby. These passages prevent deriving a modern profanity inventory from the English word.

"Knowing this, that the law is not made for a righteous man, but for the lawless and disobedient, for the ungodly and for sinners, for unholy and profane, for murderers of fathers and murderers of mothers, for manslayers," ()

"Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe and know the truth." ()

"For every creature of God is good, and nothing to be refused, if it be received with thanksgiving:" ()

"But refuse profane and old wives' fables, and exercise thyself rather unto godliness." ()

"Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright." ()

"Then Jacob gave Esau bread and pottage of lentiles; and he did eat and drink, and rose up, and went his way: thus Esau despised his birthright." ()

First Corinthians 5, read after the G3060 index connected railer with revilers in 6:10, confirms the seriousness of railing. Its stated church-discipline case is a person called a brother; no undisclosed person may be assigned that case from the question.

"But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat." ()

"Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." ()

Mark 9:33-50 and Luke 14:25-35 check seasoning and salt. Savour and usefulness carry the comparison, and Mark joins salt to peace. These do not define salt as obscene flavour added to speech. Colossians' requirement of grace remains.

"Salt is good: but if the salt have lost his saltness, wherewith will ye season it? Have salt in yourselves, and have peace one with another." ()

"Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?" ()

"It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear." ()

"Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man." ()

Acts 23:1-11 checks an attempted license from Paul's sharp speech. His whited-wall address must be read with the bystanders' challenge and his own subsequent explanation and appeal to Scripture. Its source, Exodus 22:28, was fetched in Exodus 22:27-31. No account of his hidden intention is needed or supplied.

"Then said Paul unto him, God shall smite thee, thou whited wall: for sittest thou to judge me after the law, and commandest me to be smitten contrary to the law?" ()

"And they that stood by said, Revilest thou God's high priest?" ()

"Then said Paul, I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people." ()

"Thou shalt not revile the gods, nor curse the ruler of thy people." ()

Matthew 11:20-30 checks the indexed word behind revile in another setting: Jesus upbraids cities because they do not repent. This strengthens the requirement to distinguish acts by their reasons and setting rather than mechanically condemning every occurrence under one number.

"Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not:" ()

Leviticus 22:26-33 makes hallowing the direct contrast to profaning the name. The same H2490 index also returns polluted in Exodus 20:25 and break in the already-read Numbers 30:2. Their contexts concern holy things and an obligated word; the number alone does not make every use identical or supply a modern register definition.

"Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you," ()

"And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it." ()

"If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth." ()

Second Kings 2:19-25 reports Elisha's curse in the LORD's name and its outcome. It is a prophetic narrative without an inventory of obscenities or a command to curse mockers. It must be retained alongside the prohibition of retaliatory cursing, rather than silently treating every human-spoken curse as personal abusive speech.

"And he turned back, and looked on them, and cursed them in the name of the LORD. And there came forth two she bears out of the wood, and tare forty and two children of them." ()

Galatians 1 and First Corinthians 16:13-24 required an explicit scope correction. A universal ban on every human pronouncement of judgment would condemn Paul's conditional declarations. Another gospel, including one preached by the speaker or an angel, is Galatians' stated case. First Corinthians keeps charity and the conditional Anathema statement in the same closing setting. These are not permission for personal vengeance or filthy talk, and are not verdicts about the questioner.

"Which is not another; but there be some that trouble you, and would pervert the gospel of Christ." ()

"But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." ()

"As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed." ()

"Let all your things be done with charity." ()

"If any man love not the Lord Jesus Christ, let him be Anathema Maranatha." ()

Romans 9:1-5, First Corinthians 12:1-11, and Acts 23:12-22 completed the G331 comparison. The cases differ: a wish concerning the speaker himself for his brethren; the distinction concerning calling Jesus accursed; and a murderous conspiracy binding itself under a curse/oath. None can be made an identical modern swearword act merely by the common index.

"For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:" ()

"Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost." ()

"And they came to the chief priests and elders, and said, We have bound ourselves under a great curse, that we will eat nothing until we have slain Paul." ()

"But do not thou yield unto them: for there lie in wait for him of them more than forty men, which have bound themselves with an oath, that they will neither eat nor drink till they have killed him: and now are they ready, looking for a promise from thee." ()

The read-back also made the supporting verses for useful replacement, charity, thankfulness, doing the word, due season, hidden hatred, and teaching the fear of the LORD explicit in the table. These are already-read settings whose explanatory support was sharpened, not new permissions.

"Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth." ()

"And above all these things put on charity, which is the bond of perfectness." ()

"And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful." ()

"But be ye doers of the word, and not hearers only, deceiving your own selves." ()

"A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!" ()

"He that hateth dissembleth with his lips, and layeth up deceit within him;" ()

"Come, ye children, hearken unto me: I will teach you the fear of the LORD." ()

"If I rejoiced at the destruction of him that hated me, or lifted up myself when evil found him:" ()

"Neither have I suffered my mouth to sin by wishing a curse to his soul." ()

Ruled out

Words themselves cannot be sinful, or only a hidden intention can matter. This removes the explicit mouth command and the heart-to-mouth explanation.

"But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth." ()

"But those things which proceed out of the mouth come forth from the heart; and they defile the man." ()

Only misuse of God's name is prohibited. The filthy-speech prohibition is not restricted to naming God.

"Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks." ()

Filthy speech becomes permissible merely through habit, amusement, lack of anger, or lack of a named victim. These restrictions are not in the put-off command. Amusement does not excuse deceit either. These statements concern speech already shown to be filthy; they do not assume that every playful or emphatic utterance is filthy.

"But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth." ()

"So is the man that deceiveth his neighbour, and saith, Am not I in sport?" ()

Every bodily term or every use of fool is intrinsically sinful; conversely, biblical bluntness permits all obscenity or malice. The first reading would condemn the actual spiritually directed comparison and reasoned rebuke; the second would cancel the direct prohibition.

"Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ," ()

"Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?" ()

"Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:" ()

The presence of words in a biblical narrative endorses using them with the narrated purpose. Peter's oath accompanies denial; Rabshakeh's speech tries to dissuade trust in the LORD. Neither narration commands imitation.

"And again he denied with an oath, I do not know the man." ()

"Then began he to curse and to swear, saying, I know not the man. And immediately the cock crew." ()

"Neither let Hezekiah make you trust in the LORD, saying, The LORD will surely deliver us, and this city shall not be delivered into the hand of the king of Assyria." ()

All things lawful or pure makes every utterance permissible; or a confident conscience makes every act right. The same passages retain restrictions and condemn evil use. Romans 14:23 does not give the reverse of its stated implication.

"All things are lawful for me, but all things are not expedient: all things are lawful for me, but all things edify not." ()

"For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence." ()

"And he that doubteth is damned if he eat, because he eateth not of faith: for whatsoever is not of faith is sin." ()

"They profess that they know God; but in works they deny him, being abominable, and disobedient, and unto every good work reprobate." ()

Nobody objecting establishes rightness, or somebody objecting establishes wrongness. Cursing the deaf remains wrong; truthful corrective rebuke can serve the hearer's good.

"Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD." ()

"This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;" ()

Swear not at all is just a vocabulary ban, applies only to lying under oath, or can be evaded by choosing heaven instead of God's name. These readings drop oaths and their stated scope from the passage.

"Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:" ()

"But I say unto you, Swear not at all; neither by heaven; for it is God's throne:" ()

"And he that shall swear by heaven, sweareth by the throne of God, and by him that sitteth thereon." ()

"But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation." ()

Every oath by every biblical speaker, and every appeal to God's witness, is inherently wrong; conversely, earlier oaths make Jesus' and James' commands optional. The former would condemn the lawful provision, God's confirmation, and Paul's truthful testimony. The latter has no permission clause canceling the commands.

"Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept thereof, and he shall not make it good." ()

"Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath:" ()

"Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth." ()

"But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation." ()

Every judgment pronounced upon a person by a human messenger is the same act as malicious personal cursing. Paul's conditional statement about another gospel includes the apostolic speaker and even an angel; it cannot be discarded to preserve that blanket rule.

"But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." ()

"As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed." ()

Difficulty controlling the tongue excuses its misuse; or every laugh is forbidden. The first cancels James' express ought-not; the second makes the stated time and promise of laughter wrong. Neither counterexample approves an unspecified jest.

"But the tongue can no man tame; it is an unruly evil, full of deadly poison." ()

"Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be." ()

"A time to weep, and a time to laugh; a time to mourn, and a time to dance;" ()

"Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh." ()

Every occurrence of filthy, profane, corrupt, curse, swear, or communication has an identical sense. The record checked the original-word indices and their settings; those indices are not definitions. The passages below preserve several of the actual differences.

Verdicts

The plain substance must come first: filthy and corrupt speech is to be put away and replaced with speech that builds up and gives grace. For foul language of those condemned kinds, the conclusion is firm: Scripture teaches that it is wrong. This concerns sin, not merely etiquette. The verdict does not make every expression labelled swearing the same act.

"But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth." ()

"Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers." ()

"Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks." ()

Cursing persecutors instead of blessing them, and the blessing of God joined to the cursing of people made after his similitude, are expressly condemned. The answer must not broaden this into a condemnation of every prophetic or apostolic pronouncement of judgment. The record's read-back corrected that possible overstatement.

"Bless them which persecute you: bless, and curse not." ()

"Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God." ()

"Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be." ()

"But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed." ()

Misusing God's name, including false swearing by it and profaning it, is wrong. Avoiding God's name does not make all other filthy speech permissible. The positive contrast is hallowing the holy name.

"Thou shalt not take the name of the LORD thy God in vain; for the LORD will not hold him guiltless that taketh his name in vain." ()

"And ye shall not swear by my name falsely, neither shalt thou profane the name of thy God: I am the LORD." ()

"Neither shall ye profane my holy name; but I will be hallowed among the children of Israel: I am the LORD which hallow you," ()

The standard includes the heart, what is said, its purpose, its occasion, and its treatment of hearers. Intention alone does not cancel a command about the mouth; absence of a deliberately injured person does not cancel the prohibition of filthy speech. Habit, emphasis, humour, and nobody objecting are not stated exemptions for speech that actually belongs to the prohibited kind.

"But those things which proceed out of the mouth come forth from the heart; and they defile the man." ()

"Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers." ()

"Thou shalt not curse the deaf, nor put a stumblingblock before the blind, but shalt fear thy God: I am the LORD." ()

Truthful rebuke and reference to an unpleasant bodily reality are not automatically filthy communication. The positive counterexamples are actual purposeful uses, not an argument from the absence of a forbidden-word list. Neither a particular modern expletive's equivalence to a biblical word nor its innocence in every use has been established.

"Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold?" ()

"This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith;" ()

"Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ," ()

Swearing as oath taking must be distinguished from modern foul-language vocabulary. Jesus and James direct their hearers not to swear but to give a dependable yes or no. Their statements reach beyond perjury and beyond swearing by God's name alone. Earlier commands to Israel, God's oath, and Paul's truthful attestations must also be retained; none is permission to disregard these instructions. A general court exception or a prohibition of every solemn testimony is not earned here.

"Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine oaths:" ()

"But I say unto you, Swear not at all; neither by heaven; for it is God's throne:" ()

"But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil." ()

"But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation." ()

"Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth." ()

The positive counsel is truth in love, kindness, gracious answers, thanksgiving, and changing condemned conduct. Speech matters even when casual. If confession is addressed, the promise and the advocacy of Jesus may be reported as written; the answer must not decide the questioner's present standing.

"But speaking the truth in love, may grow up into him in all things, which is the head, even Christ:" ()

"And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you." ()

"Let your speech be alway with grace, seasoned with salt, that ye may know how ye ought to answer every man." ()

"But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment." ()

"If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." ()

"My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous:" ()

Open

No particular utterance has been supplied for classification. The general condemnation of filthy and corrupt speech is settled by the quoted commands; the rightness of an unprovided expression cannot be inferred merely from its label. The cases of a prohibited utterance and a truthful, fitting blunt expression are both real in the fetched texts. The missing facts are the actual words, their meaning and use, the occasion, and the hearers.

"But now ye also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth." ()

"Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers." ()

"Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ," ()

"He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him." ()

If oath taking is intended, the precise act and occasion are likewise missing. The commands are direct, while truthful appeals to God and the earlier lawful provision are also present. The reading asserts neither a general court exception nor a ban that condemns Paul's own testimony. This is a limit on applying the texts to an unspecified case, not a claim that Scripture cannot give an answer or that casual oath making is permitted.

"But above all things, my brethren, swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation." ()

"Then shall an oath of the LORD be between them both, that he hath not put his hand unto his neighbour's goods; and the owner of it shall accept thereof, and he shall not make it good." ()

"Moreover I call God for a record upon my soul, that to spare you I came not as yet unto Corinth." ()

The record did not open the whole canon, and lists unread search hits. No claim of Scripture's silence, complete modern word inventory, or equivalence between a modern expletive and an original-language word has been earned. The exact older source of Ephesians 5:14 was not established and supplies no premise for the verdict. These limits must not become a claim that clearly prohibited speech is undecided.

Is swearing or foul language a sin?

The short answer

How it was read, replayed

The readings it struck out, and the verses each would break

Verdicts

What this reading did

Filthy and corrupt speech

Empty, profane talk

Cursing people

Misusing God's name

Truthful, sharp rebuke

Plain words about bodily things

Words that Scripture records but does not approve

Every step of the reading

Question and permitted sources

Their words

Hard passages

The most restrictive speech passages

The strongest apparent permissions

Blunt speech and truthful correction

Oaths and biblical curses

Read-back additions that must remain in the answer's substance

Ruled out

Verdicts

Open

Other readings that quote its verses