Imamat 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. ¹ 

Imamat 19:1

Religious and Social Regulations

19:1 The Lord spoke to Moses:

1 Samuel 3:13

3:13 You ²  should tell him that I am about to judge his house forever because of ³  the sin that he knew about. For his sons were cursing God, ⁴  and he did not rebuke them.

1 Samuel 3:1

The Call of Samuel

3:1 Now the boy Samuel continued serving the Lord under Eli’s supervision. ⁵  Word from the Lord was rare in those days; revelatory visions were infrequent.

Kisah Para Rasul 21:19-20

21:19 When Paul ⁶  had greeted them, he began to explain ⁷  in detail ⁸  what God ⁹  had done among the Gentiles through his ministry. 21:20 When they heard this, they praised ¹⁰  God. Then they said to him, “You see, brother, how many thousands of Jews ¹¹  there are who have believed, and they are all ardent observers ¹²  of the law. ¹³ 

Nehemia 5:7-9

5:7 I considered these things carefully ¹⁴  and then registered a complaint with the wealthy ¹⁵  and the officials. I said to them, “Each one of you is seizing the collateral ¹⁶  from your own countrymen!” ¹⁷  Because of them I called for ¹⁸  a great public assembly. 5:8 I said to them, “To the extent possible we have bought back our fellow Jews ¹⁹  who had been sold to the Gentiles. But now you yourselves want to sell your own countrymen, ²⁰  so that we can then buy them back!” They were utterly silent, and could find nothing to say.

5:9 Then I ²¹  said, “The thing that you are doing is wrong! ²²  Should you not conduct yourselves ²³  in the fear of our God in order to avoid the reproach of the Gentiles who are our enemies?

Nehemia 13:8-11

13:8 I was very upset, and I threw all of Tobiah’s household possessions out of the storeroom. 13:9 Then I gave instructions that the storerooms should be purified, and I brought back the equipment ²⁴  of the temple of God, along with the grain offering and the incense.

13:10 I also discovered that the grain offerings for the Levites had not been provided, and that as a result the Levites and the singers who performed this work had all gone off to their fields. 13:11 So I registered a complaint with the leaders, asking “Why is the temple of God neglected?” Then I gathered them and reassigned them to their positions. ²⁵ 

Nehemia 13:17

13:17 So I registered a complaint with the nobles of Judah, saying to them, “What is this evil thing that you are doing, profaning the Sabbath day?

Nehemia 13:25

13:25 So I entered a complaint with them. I called down a curse on them, and I struck some of the men and pulled out their hair. I had them swear by God saying, “You will not marry off ²⁶  your daughters to their sons, and you will not take any of their daughters as wives for your sons or for yourselves!

Nehemia 13:28

13:28 Now one of the sons of Joiada son of Eliashib the high priest was a son-in-law of Sanballat the Horonite. So I banished him from my sight.

Ayub 29:16-18

29:16 I was a father ²⁷  to the needy,

and I investigated the case of the person I did not know;

29:17 I broke the fangs ²⁸  of the wicked,

and made him drop ²⁹  his prey from his teeth.

Job’s Confidence

29:18 “Then I thought, ‘I will die in my own home, ³⁰ 

my days as numerous as the grains of sand. ³¹ 

Matius 14:4

14:4 because John had repeatedly told ³²  him, “It is not lawful for you to have her.” ³³ 

Matius 14:1

The Death of John the Baptist

14:1 At that time Herod the tetrarch ³⁴  heard reports about Jesus,

Titus 1:1-2

Salutation

1:1 From Paul, ³⁵  a slave ³⁶  of God and apostle of Jesus Christ, to further the faith ³⁷  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness, 1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³⁸ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ³⁹ 

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

Titus 2:15

2:15 So communicate these things with the sort of exhortation or rebuke ⁴⁰  that carries full authority. ⁴¹  Don’t let anyone look down ⁴²  on you.

[19:17]  ¹ 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).

[3:13]  ² tc The MT has וְהִגַּדְתִּי לוֹ (vÿhiggadti lo). The verb is Hiphil perfect 1st person common singular, and apparently the conjunction should be understood as vav consecutive (“I will say to him”). But the future reference makes more sense if Samuel is the subject. This would require dropping the final י (yod) and reading the 2nd person masculine singular וְהִגַּדְתָּ (vÿhiggadta). Although there is no external evidence to support it, this reading has been adopted in the present translation. The alternative is to understand the MT to mean “I said to him,” but for this we would expect the preterite with vav consecutive.

[3:13]  ³ tn The translation understands the preposition to have a causal sense. However, the preposition could also be understood as the beth pretii, indicating in a broad sense the price attached to this action. So GKC 380 §119.p.

[3:13]  ⁴ tc The translation follows the LXX θεόν (qeon, “God”) rather than the MT לָהֶם (lahem, “to them”). The MT seems to mean “they were bringing a curse on themselves” (cf. ASV, NASB). But this meaning is problematic in part because the verb qll means “to curse,” not “to bring a curse on,” and in part because it takes an accusative object rather than the equivalent of a dative. This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” Why would the ancient copyists alter the original statement about Eli’s sons cursing God to the less objectionable statement that they brought a curse on themselves? Some argue that the scribes were concerned that such a direct and blasphemous affront against God could occur without an immediate response of judgment from God. Therefore they changed the text by deleting two letters א and י (alef and yod) from the word for “God,” with the result that the text then read “to them.” If this ancient scribal claim is accepted as accurate, it implies that the MT here is secondary. The present translation follows the LXX (κακολογοῦντες θεόν, kakologounte" qeon) and a few mss of the Old Latin in reading “God” rather than the MT “to them.” Cf. also NAB, NRSV, NLT.

[3:1]  ⁵ tn Heb “before Eli.”

[21:19]  ⁶ tn Grk “he”; the referent (Paul) has been specified in the translation for clarity.

[21:19]  ⁷ tn Or “to report,” “to describe.” The imperfect verb ἐξηγεῖτο (exhgeito) has been translated as an ingressive imperfect.

[21:19]  ⁸ tn BDAG 293 s.v. εἷς 5.e has “καθ᾿ ἕν one after the other (hence τὸ καθ᾿ ἕν ‘a detailed list’: PLille 11, 8 [III bc]; PTebt. 47, 34; 332, 16) J 21:25. Also καθ᾿ ἕν ἕκαστον…Ac 21:19.”

[21:19]  ⁹ sn Note how Paul credited God with the success of his ministry.

[21:20]  ¹⁰ tn Or “glorified.”

[21:20]  ¹¹ tn Grk “how many thousands there are among the Jews.”

[21:20]  sn How many thousands of Jews. See Acts 2-5 for the accounts of their conversion, esp. 2:41 and 4:4. Estimates of the total number of Jews living in Jerusalem at the time range from 20,000 to 50,000.

[21:20]  ¹² tn Or “are all zealous for the law.” BDAG 427 s.v. ζηλωτής 1.a.β has “of thing…τοῦ νόμου an ardent observer of the law Ac 21:20.”

[21:20]  ¹³ sn That is, the law of Moses. These Jewish Christians had remained close to their Jewish practices after becoming believers (1 Cor 7:18-19; Acts 16:3).

[5:7]  ¹⁴ tn Heb “my heart was advised upon me.”

[5:7]  ¹⁵ tn Heb “nobles.”

[5:7]  ¹⁶ tn Heb “taking a creditor’s debt.” The Hebrew noun מַשָּׁא (masha’) means “interest; debt” and probably refers to the collateral (pledge) collected by a creditor (HALOT 641-42 s.v.). This particular noun form appears only in Nehemiah (5:7, 10; 10:32); however, it is related to מַשָּׁאָה (masha’ah, “contractual loan; debt; collateral”) which appears elsewhere (Deut 24:10; Prov 22:26; cf. Neh 5:11). See the note on the word “people” at the end of v. 5. The BHS editors suggest emending the MT to מָשָׂא (masa’, “burden”), following several medieval Hebrew MSS; however, the result is not entirely clear: “you are bearing a burden, a man with his brothers.”

[5:7]  ¹⁷ tn Heb “his brothers.”

[5:7]  ¹⁸ tn Heb “I gave.”

[5:8]  ¹⁹ tn Heb “our brothers, the Jews.”

[5:8]  ²⁰ tn Heb “your brothers.”

[5:9]  ²¹ tc The translation reads with the Qere and the ancient versions וָאוֹמַר (va’omar, “and I said”) rather than the MT Kethib, וַיֹּאמֶר (vayyo’mer, “and he said”).

[5:9]  ²² tn Heb “not good.” The statement “The thing…is not good” is an example of tapeinosis, a figurative expression which emphasizes the intended point (“The thing…is wrong!”) by negating its opposite.

[5:9]  ²³ tn Heb “[should you not] walk.”

[13:9]  ²⁴ tn On the usage of this Hebrew word see HALOT 478-79 s.v. כְּלִי.

[13:11]  ²⁵ tn Heb “and I stood them on their standing.”

[13:25]  ²⁶ tn Heb “give.”

[29:16]  ²⁷ sn The word “father” does not have a wide range of meanings in the OT. But there are places that it is metaphorical, especially in a legal setting like this where the poor need aid.

[29:17]  ²⁸ tn The word rendered “fangs” actually means “teeth,” i.e., the molars probably; it is used frequently of the teeth of wild beasts. Of course, the language is here figurative, comparing the oppressing enemy to a preying animal.

[29:17]  ²⁹ tn “I made [him] drop.” The verb means “to throw; to cast,” throw in the sense of “to throw away.” But in the context with the figure of the beast with prey in its mouth, “drop” or “cast away” is the idea. Driver finds another cognate meaning “rescue” (see AJSL 52 [1935/36]: 163).

[29:18]  ³⁰ tc The expression in the MT is “with my nest.” The figure is satisfactory for the context – a home with all the young together, a picture of unity and safety. In Isa 16:2 the word can mean “nestlings,” and with the preposition “with” that might be the meaning here, except that his children had grown up and lived in their own homes. The figure cannot be pushed too far. But the verse apparently has caused enormous problems, because the versions offer a variety of readings and free paraphrases. The LXX has “My age shall grow old as the stem of a palm tree, I shall live a long time.” The Vulgate has, “In my nest I shall die and like the palm tree increase my days.” G. R. Driver found an Egyptian word meaning “strength” (“Birds in the Old Testament,” PEQ 87 [1955]: 138-39). Several read “in a ripe old age” instead of “in my nest” (Pope, Dhorme; see P. P. Saydon, “Philological and Textual Notes to the Maltese Translation of the Old Testament,” CBQ 23 [1961]: 252). This requires the verb זָקַן (zaqan, “be old”), i.e., בִּזְקוּנַי (bizqunay, “in my old age”) instead of קִנִּי (qinni, “my nest”). It has support from the LXX.

[29:18]  ³¹ tc For חוֹל (khol, “sand”) the LXX has a word that is “like the palm tree,” but which could also be translated “like the phoenix” (cf. NAB, NRSV). This latter idea was developed further in rabbinical teaching (see R. Gordis, Job, 321). See also M. Dahood, “Nest and phoenix in Job 29:18,” Bib 48 (1967): 542-44. But the MT yields an acceptable sense here.

[14:4]  ³² tn The imperfect tense verb is here rendered with an iterative force.

[14:4]  ³³ sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[14:1]  ³⁴ sn A tetrarch, a ruler with rank and authority lower than a king, ruled only with the approval of the Roman authorities. This was roughly equivalent to being governor of a region. Several times in the NT, Herod, tetrarch of Galilee, is called a king (Matt 14:9, Mark 6:14-29), reflecting popular usage rather than an official title.

[1:1]  ³⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ³⁶ tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) 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.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ³⁷ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[1:2]  ³⁸ tn Grk “before eternal ages.”

[1:2]  ³⁹ tn Grk “before eternal ages.”

[2:15]  ⁴⁰ tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:15]  ⁴¹ tn Grk “speak these things and exhort and rebuke with all authority.”

[2:15]  ⁴² tn Or “let anyone despise you”; or “let anyone disregard you.”