Discovery BoxLeviticus 19:18
Context19:18 You must not take vengeance or bear a grudge 1 against the children of your people, but you must love your neighbor as yourself. 2 I am the Lord.
Leviticus 19:1
Context19:1 The Lord spoke to Moses:
Leviticus 24:10-15
Context24:10 Now 3 an Israelite woman’s son whose father was an Egyptian went out among the Israelites, and the Israelite woman’s son and an Israelite man 4 had a fight in the camp. 24:11 The Israelite woman’s son misused the Name and cursed, 5 so they brought him to Moses. (Now his mother’s name was Shelomith daughter of Dibri, of the tribe of Dan.) 24:12 So they placed him in custody until they were able 6 to make a clear legal decision for themselves based on words from the mouth of the Lord. 7
24:13 Then the Lord spoke to Moses: 24:14 “Bring the one who cursed outside the camp, and all who heard him are to lay their hands on his head, and the whole congregation is to stone him to death. 8 24:15 Moreover, 9 you are to tell the Israelites, ‘If any man curses his God 10 he will bear responsibility for his sin,
Leviticus 25:31-34
Context25:31 The houses of villages, however, 11 which have no wall surrounding them 12 must be considered as the field 13 of the land; they will have the right of redemption and must revert in the jubilee. 25:32 As for 14 the cities of the Levites, the houses in the cities which they possess, 15 the Levites must have a perpetual right of redemption. 25:33 Whatever someone among the Levites might redeem – the sale of a house which is his property in a city – must revert in the jubilee, 16 because the houses of the cities of the Levites are their property in the midst of the Israelites. 25:34 Moreover, 17 the open field areas of their cities 18 must not be sold, because that is their perpetual possession.
Leviticus 26:8-10
Context26:8 Five of you will pursue a hundred, and a hundred of you will pursue ten thousand, and your enemies will fall before you by the sword. 26:9 I will turn to you, make you fruitful, multiply you, and maintain 19 my covenant with you. 26:10 You will still be eating stored produce from the previous year 20 and will have to clean out what is stored from the previous year to make room for new. 21
Job 31:29-31
Context31:29 If 22 I have rejoiced over the misfortune of my enemy 23
or exulted 24 because calamity 25 found him –
31:30 I 26 have not even permitted my mouth 27 to sin
by asking 28 for his life through a curse –
31:31 if 29 the members of my household 30 have never said, 31
‘If only there were 32 someone
who has not been satisfied from Job’s 33 meat!’ –
Proverbs 20:22
Context20:22 Do not say, 34 “I will pay back 35 evil!”
Wait 36 for the Lord, so that he may vindicate you. 37
Proverbs 24:29
Context24:29 Do not say, “I will do to him just as he has done to me;
I will pay him back 38 according to what he has done.” 39
Luke 6:29
Context6:29 To the person who strikes you on the cheek, 40 offer the other as well, 41 and from the person who takes away your coat, 42 do not withhold your tunic 43 either. 44
Romans 12:17-19
Context12:17 Do not repay anyone evil for evil; consider what is good before all people. 45 12:18 If possible, so far as it depends on you, live peaceably with all people. 46 12:19 Do not avenge yourselves, dear friends, but give place to God’s wrath, 47 for it is written, “Vengeance is mine, I will repay,” 48 says the Lord.
Romans 12:1
Context12:1 Therefore I exhort you, brothers and sisters, 49 by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God 50 – which is your reasonable service.
Colossians 1:7
Context1:7 You learned the gospel 51 from Epaphras, our dear fellow slave 52 – a 53 faithful minister of Christ on our 54 behalf –
Colossians 1:1
Context1:1 From Paul, 55 an apostle of Christ Jesus by the will of God, and Timothy our brother,
Colossians 1:15
Context1:15 56 He is the image of the invisible God, the firstborn 57 over all creation, 58
Hebrews 12:4
Context12:4 You have not yet resisted to the point of bloodshed 59 in your struggle against sin.
James 5:6
Context5:6 You have condemned and murdered the righteous person, although he does not resist you. 60
James 5:1
Context5:1 Come now, you rich! Weep and cry aloud 61 over the miseries that are coming on you.
James 3:9
Context3:9 With it we bless the Lord 62 and Father, and with it we curse people 63 made in God’s image.
[19:18] 1 tn Heb “and you shall not retain [anger?].” This line seems to refer to the retaining or maintaining of some vengeful feelings toward someone. Compare the combination of the same terms for taking vengeance and maintaining wrath against enemies in Nahum 1:2 (see J. E. Hartley, Leviticus [WBC], 305).
[19:18] 2 sn Some scholars make a distinction between the verb אָהַב (’ahav, “to love”) with the direct object and the more unusual construction with the preposition לְ (lamed) as it is here and in Lev 19:34 and 2 Chr 19:2 only. If there is a distinction, the construction here probably calls for direct and helpful action toward one’s neighbor (see the discussion in J. E. Hartley, Leviticus [WBC], 305, and esp. 317-18). Such love stands in contrast to taking vengeance or bearing a grudge against someone and, in NT terms, amounts to fulfilling the so-called “golden rule” (Matt 7:12).
[24:10] 4 tn Heb “the Israelite man,” but Smr has no article, and the point is that there was a conflict between the man of mixed background and a man of full Israelite descent.
[24:11] 5 tn The verb rendered “misused” means literally “to bore through, to pierce” (HALOT 719 s.v. נקב qal); it is from נָקַב (naqav), not קָבַב (qavav; see the participial form in v. 16a). Its exact meaning here is uncertain. The two verbs together may form a hendiadys, “he pronounced by cursing blasphemously” (B. A. Levine, Leviticus [JPSTC], 166), the idea being one of the following: (1) he pronounced the name “Yahweh” in a way or with words that amounted to “some sort of verbal aggression against Yahweh himself” (E. S. Gerstenberger, Leviticus [OTL], 362), (2) he pronounced a curse against the man using the name “Yahweh” (N. H. Snaith, Leviticus and Numbers [NCBC], 110; G. J. Wenham, Leviticus [NICOT], 311), or (3) he pronounced the name “Yahweh” and thereby blasphemed, since the “Name” was never to be pronounced (a standard Jewish explanation). In one way or another, the offense surely violated Exod 20:7, one of the ten commandments, and the same verb for cursing is used explicitly in Exod 22:28 (27 HT) prohibition against “cursing” God. For a full discussion of these and related options for interpreting this verse see P. J. Budd, Leviticus (NCBC), 335-36; J. E. Hartley, Leviticus (WBC), 408-9; and Levine, 166.
[24:12] 6 tn The words “until they were able” are not in the Hebrew text, but are implied.
[24:12] 7 tn The Hebrew here is awkward. A literal reading would be something like the following: “And they placed him in custody to give a clear decision [HALOT 976 s.v. פרשׁ qal] for themselves on the mouth of the
[24:14] 8 tn The words “to death” are supplied in the translation as a clarification; they are clearly implied from v. 16.
[24:15] 10 sn See the note on v. 11 above and esp. Exod 22:28 [27 HT].
[25:31] 11 tn Heb “And the houses of the villages.”
[25:31] 12 tn Heb “which there is not to them a wall.”
[25:31] 13 tn Heb “on the field.”
[25:32] 15 tn Heb “the houses of the cities of their property.”
[25:33] 16 tn Heb “And which he shall redeem from the Levites shall go out, sale of house and city, his property in the jubilee.” Although the end of this verse is clear, the first part is notoriously difficult. There are five main views. (1) The first clause of the verse actually attaches to the previous verse, and refers to the fact that their houses retain a perpetual right of redemption (v. 32b), “which any of the Levites may exercise” (v. 33a; J. E. Hartley, Leviticus [WBC], 418, 421). (2) It refers to property that one Levite sells to another Levite, which is then redeemed by still another Levite (v. 33a). In such cases, the property reverts to the original Levite owner in the jubilee year (v. 33b; G. J. Wenham, Leviticus [NICOT], 321). (3) It refers to houses in a city that had come to be declared as a Levitical city but had original non-Levitical owners. Once the city was declared to belong to the Levites, however, an owner could only sell his house to a Levite, and he could only redeem it back from a Levite up until the time of the first jubilee after the city was declared to be a Levitical city. In this case the first part of the verse would be translated, “Such property as may be redeemed from the Levites” (NRSV, NJPS). At the first jubilee, however, all such houses became the property of the Levites (v. 33b; P. J. Budd, Leviticus [NCBC], 353). (4) It refers to property “which is appropriated from the Levites” (not “redeemed from the Levites,” v. 33a) by those who have bought it or taken it as security for debts owed to them by Levites who had fallen on bad times. Again, such property reverts back to the original Levite owners at the jubilee (B. A. Levine, Leviticus [JPSTC], 177). (5) It simply refers to the fact that a Levite has the option of redeeming his house (i.e., the prefix form of the verb is taken to be subjunctive, “may or might redeem”), which he had to sell because he had fallen into debt or perhaps even become destitute. Even if he never gained the resources to do so, however, it would still revert to him in the jubilee year. The present translation is intended to reflect this latter view.
[25:34] 18 sn This refers to the region of fields just outside and surrounding the city where cattle were kept and garden crops were grown (B. A. Levine, Leviticus [JPSTC], 177).
[26:9] 19 tn Heb “cause to arise,” but probably used here for the
[26:10] 20 tn Heb “old [produce] growing old.”
[26:10] 21 tn Heb “and old from the presence of new you will bring out.”
[31:29] 22 tn The problem with taking this as “if,” introducing a conditional clause, is finding the apodosis, if there is one. It may be that the apodosis is understood, or summed up at the end. This is the view taken here. But R. Gordis (Job, 352) wishes to take this word as the indication of the interrogative, forming the rhetorical question to affirm he has never done this. However, in that case the parenthetical verses inserted become redundant.
[31:29] 23 sn The law required people to help their enemies if they could (Exod 23:4; also Prov 20:22). But often in the difficulties that ensued, they did exult over their enemies’ misfortune (Pss 54:7; 59:10 [11], etc.). But Job lived on a level of purity that few ever reach. Duhm said, “If chapter 31 is the crown of all ethical developments of the O.T., verse 29 is the jewel in that crown.”
[31:29] 24 tn The Hitpael of עוּר (’ur) has the idea of “exult.”
[31:29] 25 tn The word is רָע (ra’, “evil”) in the sense of anything that harms, interrupts, or destroys life.
[31:30] 26 tn This verse would then be a parenthesis in which he stops to claim his innocence.
[31:30] 27 tn Heb “I have not given my palate.”
[31:30] 28 tn The infinitive construct with the ל (lamed) preposition (“by asking”) serves in an epexegetical capacity here, explaining the verb of the first colon (“permitted…to sin”). To seek a curse on anyone would be a sin.
[31:31] 29 tn Now Job picks up the series of clauses serving as the protasis.
[31:31] 30 tn Heb “the men of my tent.” In context this refers to members of Job’s household.
[31:31] 31 sn The line is difficult to sort out. Job is saying it is sinful “if his men have never said, ‘O that there was one who has not been satisfied from his food.’” If they never said that, it would mean there were people out there who needed to be satisfied with his food.
[31:31] 32 tn The optative is again expressed with “who will give?”
[31:31] 33 tn Heb “his”; the referent (Job) has been specified in the translation for clarity.
[20:22] 34 tn The verse is directly instructive; it begins with the negated jussive in the first colon, and follows with the imperative in the second. It warns that the righteous should not take vengeance on the wicked, for only God can do that.
[20:22] 35 tn The form is the Piel cohortative of resolve – “I am determined to pay back.” The verb שָׁלֵם (shalem) means “to be complete; to be sound.” In this stem, however, it can mean “to make complete; to make good; to requite; to recompense” (KJV, ASV). The idea is “getting even” by paying back someone for the evil done.
[20:22] 36 sn To “wait” (קַוֵּה, qavveh) on the
[20:22] 37 tn After the imperative, the jussive is subordinated in a purpose or result clause: “wait for the
[24:29] 38 tn Heb “repay to the man.” The verb is שׁוּב (shuv), which in the Hiphil stem means “to restore; to repay; to return” (cf. TEV, CEV, NLT “I’ll get even”). The idea is that of repaying someone for what he did.
[24:29] 39 sn Rather than give in to the spirit of vengeance, one should avoid retaliation (e.g., Prov 20:22; Matt 5:43-45; Rom 12:9). According to the Talmud, Hillel said, “Do not do to others what you would not have them do unto you” (b. Sanhedrin 31a).
[6:29] 40 sn The phrase strikes you on the cheek probably pictures public rejection, like the act that indicated expulsion from the synagogue.
[6:29] 41 sn This command to offer the other cheek as well is often misunderstood. It means that there is risk involved in reaching out to people with God’s hope. But if one is struck down in rejection, the disciple is to continue reaching out.
[6:29] 43 tn See the note on the word “tunics” in 3:11.
[6:29] 44 sn The command do not withhold your tunic either is again an image of continually being totally at risk as one tries to keep contact with those who are hostile to what Jesus and his disciples offer.
[12:17] 45 tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.
[12:18] 46 tn Here ἄνθρωπος (anqrwpo") is used as a generic and refers to both men and women.
[12:19] 47 tn Grk “the wrath,” referring to God’s wrath as the remainder of the verse shows.
[12:19] 48 sn A quotation from Deut 32:35.
[12:1] 49 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[12:1] 50 tn The participle and two adjectives “alive, holy, and pleasing to God” are taken as predicates in relation to “sacrifice,” making the exhortation more emphatic. See ExSyn 618-19.
[1:7] 51 tn Or “learned it.” The Greek text simply has “you learned” without the reference to “the gospel,” but “the gospel” is supplied to clarify the sense of the clause. Direct objects were frequently omitted in Greek when clear from the context.
[1:7] 52 tn The Greek word translated “fellow slave” is σύνδουλος (sundoulo"); the σύν- prefix here denotes association. Though δοῦλος is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[1:7] 53 tn The Greek text has “who (ὅς, Jos) is a faithful minister.” The above translation conveys the antecedent of the relative pronoun quite well and avoids the redundancy with the following substantival participle of v. 8, namely, “who told” (ὁ δηλώσας, Jo dhlwsa").
[1:7] 54 tc ‡ Judging by the superior witnesses for the first person pronoun ἡμῶν (Jhmwn, “us”; Ì46 א* A B D* F G 326* 1505 al) vs. the second person pronoun ὑμῶν (Jumwn, “you”; found in א2 C D1 Ψ 075 33 1739 1881 Ï lat sy co), ἡμῶν should be regarded as original. Although it is possible that ἡμῶν was an early alteration of ὑμῶν (either unintentionally, as dittography, since it comes seventeen letters after the previous ἡμῶν; or intentionally, to conform to the surrounding first person pronouns), this supposition is difficult to maintain in light of the varied and valuable witnesses for this reading. Further, the second person is both embedded in the verb ἐμάθετε (emaqete) and is explicit in v. 8 (ὑμῶν). Hence, the motivation to change to the first person pronoun is counterbalanced by such evidence. The second person pronoun may have been introduced unintentionally via homoioarcton with the ὑπέρ (Juper) that immediately precedes it. As well, the second person reading is somewhat harder for it seems to address Epaphras’ role only in relation to Paul and his colleagues, rather than in relation to the Colossians. Nevertheless, the decision must be based ultimately on external evidence (because the internal evidence can be variously interpreted), and this strongly supports ἡμῶν.
[1:1] 55 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:15] 56 sn This passage has been typeset as poetry because many scholars regard this passage as poetic or hymnic. These terms are used broadly to refer to the genre of writing, not to the content. There are two broad criteria for determining if a passage is poetic or hymnic: “(a) stylistic: a certain rhythmical lilt when the passages are read aloud, the presence of parallelismus membrorum (i.e., an arrangement into couplets), the semblance of some metre, and the presence of rhetorical devices such as alliteration, chiasmus, and antithesis; and (b) linguistic: an unusual vocabulary, particularly the presence of theological terms, which is different from the surrounding context” (P. T. O’Brien, Philippians [NIGTC], 188-89). Classifying a passage as hymnic or poetic is important because understanding this genre can provide keys to interpretation. However, not all scholars agree that the above criteria are present in this passage, so the decision to typeset it as poetry should be viewed as a tentative decision about its genre.
[1:15] 57 tn The Greek term πρωτότοκος (prwtotokos) could refer either to first in order of time, such as a first born child, or it could refer to one who is preeminent in rank. M. J. Harris, Colossians and Philemon (EGGNT), 43, expresses the meaning of the word well: “The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 LXX (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time. But whether the πρωτό- element in the word denotes time, rank, or both, the significance of the -τοκος element as indicating birth or origin (from τίκτω, give birth to) has been virtually lost except in ref. to lit. birth.” In Col 1:15 the emphasis is on the priority of Jesus’ rank as over and above creation (cf. 1:16 and the “for” clause referring to Jesus as Creator).
[1:15] 58 tn The genitive construction πάσης κτίσεως (pash" ktisew") is a genitive of subordination and is therefore translated as “over all creation.” See ExSyn 103-4.
[12:4] 59 tn Grk “until blood.”
[5:6] 60 tn Literally a series of verbs without connectives, “you have condemned, you have murdered…he does not resist.”
[5:1] 61 tn Or “wail”; Grk “crying aloud.”
[3:9] 62 tc Most later
[3:9] 63 tn Grk “men”; but here ἀνθρώπους (anqrwpous) has generic force, referring to both men and women.
