Discovery BoxProverbs 16:6
Context16:6 Through loyal love and truth 1 iniquity is appeased; 2
through fearing the Lord 3 one avoids 4 evil. 5
Psalms 97:10
Context97:10 You who love the Lord, hate evil!
He protects 6 the lives of his faithful followers;
he delivers them from the power 7 of the wicked.
Psalms 101:3
Context101:3 I will not even consider doing what is dishonest. 8
I hate doing evil; 9
I will have no part of it. 10
Psalms 119:104
Context119:104 Your precepts give me discernment.
Therefore I hate all deceitful actions. 11
Psalms 119:128
Context119:128 For this reason I carefully follow all your precepts. 12
I hate all deceitful actions. 13
Amos 5:15
Context5:15 Hate what is wrong, love what is right!
Promote 14 justice at the city gate! 15
Maybe the Lord, the God who commands armies, will have mercy on 16 those who are left from 17 Joseph. 18
Romans 12:9
Context12:9 Love must be 19 without hypocrisy. Abhor what is evil, cling to what is good.
Romans 12:1
Context12:1 Therefore I exhort you, brothers and sisters, 20 by the mercies of God, to present your bodies as a sacrifice – alive, holy, and pleasing to God 21 – which is your reasonable service.
Romans 5:1-2
Context5:1 22 Therefore, since we have been declared righteous by faith, we have 23 peace with God through our Lord Jesus Christ, 5:2 through whom we have also obtained access by faith into this grace in which we stand, and we rejoice 24 in the hope of God’s glory.
Romans 2:19
Context2:19 and if you are convinced 25 that you yourself are a guide to the blind, a light to those who are in darkness,
[16:6] 1 sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterize the
[16:6] 2 tn Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; HALOT 494 s.v. II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.
[16:6] 3 tn Heb “fear of the
[16:6] 4 tn Heb “turns away from”; NASB “keeps away from.”
[16:6] 5 sn The Hebrew word translated “evil” (רַע, ra’) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the
[97:10] 6 tn The participle may be verbal, though it might also be understood as substantival and appositional to “the
[101:3] 8 tn Heb “I will not set before my eyes a thing of worthlessness.”
[101:3] 9 tn Heb “the doing of swerving [deeds] I hate.” The Hebrew term סֵטִים (setim) is probably an alternate spelling of שֵׂטִים (setim), which appears in many medieval Hebrew
[101:3] 10 tn Heb “it [i.e., the doing of evil deeds] does not cling to me.”
[119:104] 11 tn Heb “every false path.”
[119:128] 12 tn Heb “for this reason all the precepts of everything I regard as right.” The phrase “precepts of everything” is odd. It is preferable to take the kaf (כ) on כֹּל (kol, “everything) with the preceding form as a pronominal suffix, “your precepts,” and the lamed (ל) with the following verb as an emphatic particle. See L. C. Allen, Psalms 101-150 (WBC), 138.
[119:128] 13 tn Heb “every false path.”
[5:15] 14 tn Heb “set up, establish.” In the ancient Near East it was the responsibility especially of the king to establish justice. Here the prophet extends that demand to local leaders and to the nation as a whole (cf. 5:24).
[5:15] 15 sn Legal disputes were resolved in the city gate (see the note in v. 12). This repetition of this phrase serves to highlight a deliberate contrast to the injustices cited in vv. 11-13.
[5:15] 16 tn Or “will show favor to.”
[5:15] 17 tn Or “the remnant of” (KJV, NAB, NASB, NIV, NRSV); CEV “what’s left of your people.”
[5:15] 18 sn Joseph (= Ephraim and Manasseh), as the most prominent of the Israelite tribes, represents the entire northern kingdom.
[12:9] 19 tn The verb “must be” is understood in the Greek text.
[12:1] 20 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
[12:1] 21 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.
[5:1] 22 sn Many interpreters see Rom 5:1 as beginning the second major division of the letter.
[5:1] 23 tc A number of important witnesses have the subjunctive ἔχωμεν (ecwmen, “let us have”) instead of ἔχομεν (ecomen, “we have”) in v. 1. Included in the subjunctive’s support are א* A B* C D K L 33 81 630 1175 1739* pm lat bo. But the indicative is not without its supporters: א1 B2 F G P Ψ 0220vid 104 365 1241 1505 1506 1739c 1881 2464 pm. If the problem were to be solved on an external basis only, the subjunctive would be preferred. Because of this, the “A” rating on behalf of the indicative in the UBS4 appears overly confident. Nevertheless, the indicative is probably correct. First, the earliest witness to Rom 5:1 has the indicative (0220vid, third century). Second, the first set of correctors is sometimes, if not often, of equal importance with the original hand. Hence, א1 might be given equal value with א*. Third, there is a good cross-section of witnesses for the indicative: Alexandrian (in 0220vid, probably א1 1241 1506 1881 al), Western (in F G), and Byzantine (noted in NA27 as pm). Thus, although the external evidence is strongly in favor of the subjunctive, the indicative is represented well enough that its ancestry could easily go back to the original. Turning to the internal evidence, the indicative gains much ground. (1) The variant may have been produced via an error of hearing (since omicron and omega were pronounced alike in ancient Greek). This, of course, does not indicate which reading was original – just that an error of hearing may have produced one of them. In light of the indecisiveness of the transcriptional evidence, intrinsic evidence could play a much larger role. This is indeed the case here. (2) The indicative fits well with the overall argument of the book to this point. Up until now, Paul has been establishing the “indicatives of the faith.” There is only one imperative (used rhetorically) and only one hortatory subjunctive (and this in a quotation within a diatribe) up till this point, while from ch. 6 on there are sixty-one imperatives and seven hortatory subjunctives. Clearly, an exhortation would be out of place in ch. 5. (3) Paul presupposes that the audience has peace with God (via reconciliation) in 5:10. This seems to assume the indicative in v. 1. (4) As C. E. B. Cranfield notes, “it would surely be strange for Paul, in such a carefully argued writing as this, to exhort his readers to enjoy or to guard a peace which he has not yet explicitly shown to be possessed by them” (Romans [ICC], 1:257). (5) The notion that εἰρήνην ἔχωμεν (eirhnhn ecwmen) can even naturally mean “enjoy peace” is problematic (ExSyn 464), yet those who embrace the subjunctive have to give the verb some such force. Thus, although the external evidence is stronger in support of the subjunctive, the internal evidence points to the indicative. Although a decision is difficult, ἔχομεν appears to be the authentic reading.
[5:2] 24 tn Or “exult, boast.”
[2:19] 25 tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.
