1 Samuel 16:13

16:13 So Samuel took the horn full of olive oil and anointed him in the presence of his brothers. The Spirit of the Lord rushed upon David from that day onward. Then Samuel got up and went to Ramah.

Kejadian 37:4

37:4 When Joseph’s ¹  brothers saw that their father loved him more than any of them, ²  they hated Joseph ³  and were not able to speak to him kindly. ⁴ 

Kejadian 37:8

37:8 Then his brothers asked him, “Do you really think you will rule over us or have dominion over us?” ⁵  They hated him even more ⁶  because of his dream and because of what he said. ⁷ 

Kejadian 37:11

37:11 His brothers were jealous ⁸  of him, but his father kept in mind what Joseph said. ⁹ 

Amsal 18:19

18:19 A relative ¹⁰  offended ¹¹  is harder to reach than ¹²  a strong city,

and disputes are like the barred gates ¹³  of a fortified citadel. ¹⁴ 

Amsal 27:4

27:4 Wrath is cruel and anger is overwhelming, ¹⁵ 

but who can stand before jealousy? ¹⁶ 

Pengkhotbah 4:4

Labor Motivated by Envy

4:4 Then I considered ¹⁷  all the skillful work ¹⁸  that is done:

Surely it is nothing more than ¹⁹  competition ²⁰  between one person and another. ²¹ 

This also is profitless – like ²²  chasing the wind.

Matius 10:36

10:36 and a man’s enemies will be the members of his household. ²³ 

Matius 27:18

27:18 (For he knew that they had handed him over because of envy.) ²⁴ 

Markus 3:21

3:21 When his family ²⁵  heard this they went out to restrain him, for they said, “He is out of his mind.”

[37:4]  ¹ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ² tn Heb “of his brothers.” This is redundant in contemporary English and has been replaced in the translation by the pronoun “them.”

[37:4]  ³ tn Heb “him”; the referent (Joseph) has been specified in the translation for clarity.

[37:4]  ⁴ tn Heb “speak to him for peace.”

[37:8]  ⁵ tn Heb “Ruling, will you rule over us, or reigning, will you reign over us?” The statement has a poetic style, with the two questions being in synonymous parallelism. Both verbs in this statement are preceded by the infinitive absolute, which lends emphasis. It is as if Joseph’s brothers said, “You don’t really think you will rule over us, do you? You don’t really think you will have dominion over us, do you?”

[37:8]  ⁶ tn This construction is identical to the one in Gen 37:5.

[37:8]  ⁷ sn The response of Joseph’s brothers is understandable, given what has already been going on in the family. But here there is a hint of uneasiness – they hated him because of his dream and because of his words. The dream bothered them, as well as his telling them. And their words in the rhetorical question are ironic, for this is exactly what would happen. The dream was God’s way of revealing it.

[37:11]  ⁸ sn Joseph’s brothers were already jealous of him, but this made it even worse. Such jealousy easily leads to action, as the next episode in the story shows. Yet dreams were considered a form of revelation, and their jealousy was not only of the favoritism of their father, but of the dreams. This is why Jacob kept the matter in mind.

[37:11]  ⁹ tn Heb “kept the word.” The referent of the Hebrew term “word” has been specified as “what Joseph said” in the translation for clarity, and the words “in mind” have been supplied for stylistic reasons.

[18:19]  ¹⁰ tn Heb “brother,” but this is not limited to actual siblings (cf. NRSV “an ally”; CEV, NLT “friend”).

[18:19]  ¹¹ tn The Niphal participle from פָּשַׁע (pasha’) modifies “brother”: a brother transgressed, offended, sinned against.

[18:19]  ¹² tc The LXX has a clear antithetical proverb here: “A brother helped is like a stronghold, but disputes are like bars of a citadel.” Accordingly, the editors of BHS propose מוֹשִׁיעַ (moshia’) instead of נִפְשָׁע (nifsha’, so also the other versions and the RSV). But since both lines use the comparison with a citadel (fortified/barred), the antithesis is problematic.

[18:19]  tn The phrase “is harder to reach” is supplied in the translation on the basis of the comparative מִן (min). It is difficult to get into a fortified city; it is more difficult to reach an offended brother.

[18:19]  ¹³ tn Heb “bars,” but this could be understood to mean “taverns,” so “barred gates” is employed in the translation.

[18:19]  ¹⁴ sn The proverb is talking about changing a friend or a relative into an enemy by abuse or strife – the bars go up, as it were. And the “walls” that are erected are not easily torn down.

[27:4]  ¹⁵ tn Heb “fierceness of wrath and outpouring [= flood] of anger.” A number of English versions use “flood” here (e.g., NASB, NCV, NLT).

[27:4]  ¹⁶ tn The Hebrew term translated “jealousy” here probably has the negative sense of “envy” rather than the positive sense of “zeal.” It is a raging emotion (like “anger” and “wrath,” this word has nuances of heat, intensity) that defies reason at times and can be destructive like a consuming fire (e.g., 6:32-35; Song 8:6-7). The rhetorical question is intended to affirm that no one can survive a jealous rage. (Whether one is the subject who is jealous or the object of the jealousy of someone else is not so clear.)

[4:4]  ¹⁷ tn Heb “saw.”

[4:4]  ¹⁸ tn Heb “all the toil and all the skill.” This Hebrew clause (אֶת־כָּל־עָמָל וְאֵת כָּל־כִּשְׁרוֹן, ’et-kol-’amal vÿ’et kol-kishron) is a nominal hendiadys (a figurative expression in which two independent phrases are used to connote the same thing). The second functions adverbially, modifying the first, which retains its full nominal function: “all the skillful work.”

[4:4]  ¹⁹ tn The phrase “nothing more than” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[4:4]  ²⁰ tn The noun קִנְאַה (qin’ah, “competition”) has a wide range of meanings: “zeal; jealousy; envy; rivalry; competition; suffering; animosity; anger; wrath” (HALOT 1110 s.v.; BDB 888 s.v.). Here, as in 9:6, it denotes “rivalry” (BDB 888 s.v. 1) or “competitive spirit” (HALOT 1110 s.v. 1.b). The LXX rendered it ζῆλος (zhlos, “envy; jealousy”). The English versions reflect this broad range: “rivalry” (NEB, NAB, NASB), “envy” (KJV, ASV, RSV, NRSV, MLB, NIV, NJPS), and “jealousy” (Moffatt).

[4:4]  ²¹ tn Heb “a man and his neighbor.”

[4:4]  ²² tn The word “like” does not appear in the Hebrew text, but is supplied in the translation for clarity.

[10:36]  ²³ tn Matt 10:35-36 are an allusion to Mic 7:6.

[27:18]  ²⁴ sn This is a parenthetical note by the author.

[3:21]  ²⁵ tc Western witnesses D W it, instead of reading οἱ παρ᾿ αὐτοῦ (Joi par’ aujtou, here translated “family”), have περὶ αὐτοῦ οἱ γραμματεῖς καὶ οἱ λοιποί (peri autou Joi grammatei" kai Joi loipoi, “[when] the scribes and others [heard] about him”). But this reading is obviously motivated, for it removes the embarrassing statement about Jesus’ family’s opinion of him as “out of his mind” and transfers this view to the Lord’s opponents. The fact that virtually all other witnesses have οἱ παρ᾿ αὐτοῦ here, coupled with the strong internal evidence for the shorter reading, shows this Western reading to be secondary.

[3:21]  tn On the meaning “family” for οἱ παρ᾿ αὐτοῦ (Joi par’ autou), see BDAG 756-57 s.v. παρά A.3.b.β.ב.

[3:21]  sn The incident involving the religious leaders accusing Jesus of being in league with the devil (3:22-30) is sandwiched between Mark’s mention of Jesus’ family coming to restrain him (the Greek word for restrain here is also used to mean arrest; see Mark 6:17; 12:12; 14:1, 44, 46, 49, 51) because they thought he was out of his mind (3:21). It is probably Mark’s intention in this structure to show that Jesus’ family is to be regarded as not altogether unlike the experts in the law [scribes] in their perception of the true identity of Jesus; they are incorrect in their understanding of him as well. The tone is obviously one of sadness and the emphasis on Jesus’ true family in vv. 31-35 serves to underscore the comparison between his relatives and the scribes on the one hand, and those who truly obey God on the other.