1 Corinthians 11:2

Women’s Head Coverings

11:2 I praise you ¹  because you remember me in everything and maintain the traditions just as I passed them on to you.

1 Corinthians 11:22

11:22 Do you not have houses so that you can eat and drink? Or are you trying to show contempt for the church of God by shaming those who have nothing? What should I say to you? Should I praise you? I will not praise you for this!

Leviticus 19:17

19:17 You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him. ² 

Proverbs 27:5

27:5 Better is open ³  rebuke

than hidden ⁴  love.

Romans 13:3

13:3 (for rulers cause no fear for good conduct but for bad). Do you desire not to fear authority? Do good and you will receive its commendation,

Romans 13:1

Submission to Civil Government

13:1 Let every person be subject to the governing authorities. For there is no authority except by God’s appointment, ⁵  and the authorities that exist have been instituted by God.

Romans 2:14

2:14 For whenever the Gentiles, ⁶  who do not have the law, do by nature ⁷  the things required by the law, ⁸  these who do not have the law are a law to themselves.

[11:2]  ¹ tc The Western and Byzantine texts, as well as one or two Alexandrian mss (D F G Ψ 33 Ï latt sy), combine in reading ἀδελφοί (adelfoi, “brothers”) here, while the Alexandrian witnesses (Ì⁴⁶ א A B C P 81 630 1175 1739 1881 2464 co) largely lack the address. The addition of ἀδελφοί is apparently a motivated reading, however, for scribes would have naturally wanted to add it to ἐπαινῶ δὲ ὑμᾶς (epainw de Juma", “now I praise you”), especially as this begins a new section. On the other hand, it is difficult to explain how the shorter reading could have arisen from the longer one. Thus, on both internal and external grounds, the shorter reading is strongly preferred.

[19:17]  ² tn Heb “and you will not lift up on him sin.” The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one’s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one’s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB).

[27:5]  ³ tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.

[27:5]  ⁴ tn The Hebrew term translated “hidden” (a Pual participle from סָתַר, satar) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first line. What is described, then, is someone too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (W. McKane, Proverbs [OTL], 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3.

[13:1]  ⁵ tn Grk “by God.”

[2:14]  ⁶ sn Gentile is a NT term for a non-Jew.

[2:14]  ⁷ tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.

[2:14]  ⁸ tn Grk “do by nature the things of the law.”