אֽוֹ־מָצָ֧א אֲבֵדָ֛ה וְכִ֥חֶשׁ בָּ֖הּ וְנִשְׁבַּ֣ע עַל־שָׁ֑קֶר עַל־אַחַ֗ת מִכֹּ֛ל אֲשֶׁר־יַעֲשֶׂ֥ה הָאָדָ֖ם לַחֲטֹ֥א בָהֵֽנָּה׃
אָדער ער האָט געפֿונען פֿאַרלאָרנס און פֿאַרלײקנט עס, און שװערט פֿאַלש – אין אײנער פֿון די אַלע זאַכן װאָס אַ מענטש באַגײט דערמיט אַ זינד;
Rashi
וכחש בה AND DENIETH IT — i.e. that he denies על אחת מכל REGARDING ONE OF ALL these things (those mentioned above), אשר יעשה האדם לחטא THAT A MAN DOETH (is apt to do, cf. Numbers 5:7, said of a similar case מכל חטאת האדם) TO SIN and to swear falsely with the object of repudiating a money claim.
Siftei Chakhamim
Any of these. Rashi added the word “these” to say that the phrase “אשר יעשה וגו' (whatever [someone] will do...)” is not connected to the word “מכל (of all)” that appears before it. Rather, [מכל is connected to על אחת (in any), as if it says] “in any of all these aforementioned instances,” and it is a truncated verse. “Whatever [someone] will do” is an independent matter, for Scripture wishes to inform us that it is not unusual that someone will deny money to his fellow man, even though there is a Halachic presumption that a person is not brazen-faced in front of the one to whom he is indebted. This is because it is a common matter that someone swears falsely for the sake of denying his fellow man’s money.
Ibn Ezra
and swore falsely i.e., or swore falsely, regarding money that someone wishes to collect from Him. This interpretation is borne out by the phrase