2 Samuel 1:19-20

1:19 The beauty ¹  of Israel lies slain on your high places!

How the mighty have fallen!

1:20 Don’t report it in Gath,

don’t spread the news in the streets of Ashkelon, ² 

or the daughters of the Philistines will rejoice,

the daughters of the uncircumcised will celebrate!

Mazmur 35:20-21

35:20 For they do not try to make peace with others, ³ 

but plan ways to deceive those who are unsuspecting. ⁴ 

35:21 They are ready to devour me; ⁵ 

they say, “Aha! Aha! We’ve got you!” ⁶ 

Mazmur 40:15

40:15 May those who say to me, “Aha! Aha!”

be humiliated ⁷  and disgraced! ⁸ 

Mazmur 70:3

70:3 May those who say, “Aha! Aha!”

be driven back ⁹  and disgraced! ¹⁰ 

Amsal 25:9

25:9 When you argue a case ¹¹  with your neighbor,

do not reveal the secret of another person, ¹² 

Amsal 30:17

30:17 The eye ¹³  that mocks at a father

and despises obeying ¹⁴  a mother –

the ravens of the valley will peck it out

and the young vultures will eat it. ¹⁵ 

Obaja 1:12-13

1:12 You should not ¹⁶  have gloated ¹⁷  when your relatives ¹⁸  suffered calamity. ¹⁹ 

You should not have rejoiced over the people of Judah when they were destroyed. ²⁰ 

You should not have boasted ²¹  when they suffered adversity. ²² 

1:13 You should not have entered the city ²³  of my people when they experienced distress. ²⁴ 

You should not have joined ²⁵  in gloating over their misfortune when they suffered distress. ²⁶ 

You should not have looted ²⁷  their wealth when they endured distress. ²⁸ 

Matius 18:15

Restoring Christian Relationships

18:15 “If ²⁹  your brother ³⁰  sins, ³¹  go and show him his fault ³²  when the two of you are alone. If he listens to you, you have regained your brother.

Matius 18:1

Questions About the Greatest

18:1 At that time the disciples came to Jesus saying, “Who is the greatest in the kingdom of heaven?”

Kolose 1:6

1:6 that has come to you. Just as in the entire world this gospel ³³  is bearing fruit and growing, so it has also been bearing fruit and growing ³⁴  among you from the first day you heard it and understood the grace of God in truth.

Galatia 6:1

Support One Another

6:1 Brothers and sisters, ³⁵  if a person ³⁶  is discovered in some sin, ³⁷  you who are spiritual ³⁸  restore such a person in a spirit of gentleness. ³⁹  Pay close attention ⁴⁰  to yourselves, so that you are not tempted too.

[1:19]  ¹ sn The word beauty is used figuratively here to refer to Saul and Jonathan.

[1:20]  ² sn The cities of Gath and Ashkelon are mentioned here by synecdoche of part for the whole. As major Philistine cities they in fact represent all of Philistia. The point is that when the sad news of fallen Israelite leadership reaches the Philistines, it will be for these enemies of Israel the occasion of great joy rather than grief.

[35:20]  ³ tn Heb “for they do not speak peace.”

[35:20]  ⁴ tn Heb “but against the quiet ones of the land words of deceit they plan.” The imperfect verbal forms in v. 20 highlight their characteristic behavior.

[35:21]  ⁵ tn Heb “and they cause their mouth to be wide against me.” The prefixed verbal form with vav (ו) consecutive here carries on the generalizing mood of the previous verse. For other examples of this use of the prefixed verbal form with vav consecutive, see GKC 329 §111.t.

[35:21]  ⁶ tn Heb “our eye sees.” Apparently this is an idiom meaning to “look in triumph” or “gloat over” (see Ps 54:7).

[40:15]  ⁷ tn The prefixed verbal form is understood as a jussive in this imprecation.

[40:15]  ⁸ tn Heb “May they be humiliated according to their shame, those who say to me, ‘Aha! Aha!’”

[70:3]  ⁹ tn The prefixed verbal form is understood as a jussive in this imprecation.

[70:3]  ¹⁰ tn Heb “May they be turned back according to their shame, those who say, ‘Aha! Aha!’” Ps 40:15 has the verb “humiliated” instead of “turned back” and adds “to me” after “say.”

[25:9]  ¹¹ tn The verse begins with the direct object רִיבְךָ (ribkha, “your case”) followed by the imperative from the same root, רִיב (riv, “argue”). It is paralleled by the negated Piel jussive. The construction of the clauses indicates that the first colon is foundational to the second: “Argue…but do not reveal,” or better, “When you argue…do not reveal.”

[25:9]  ¹² sn The concern is that in arguing with one person a secret about another might be divulged, perhaps deliberately in an attempt to clear oneself. The point then is about damaging a friendship by involving the friend without necessity or warrant in someone else’s quarrel.

[30:17]  ¹³ sn The “eye” as the organ that exhibits the inner feelings most clearly, here represents a look of scorn or disdain that speaks volumes (a metonymy of cause or of adjunct). It is comparable to the “evil eye” which is stinginess (28:22).

[30:17]  ¹⁴ tn The Hebrew word לִיקֲּהַת (liqqahat, “obeying”) occurs only here and in Gen 49:10; it seems to mean “to receive” in the sense of “receiving instruction” or “obeying.” C. H. Toy suggests emending to “to old age” (לְזִקְנַת, lÿziqnat) of the mother (Proverbs [ICC], 530). The LXX with γῆρας (ghra", “old age”) suggests that a root lhq had something to do with “white hair.” D. W. Thomas suggests a corruption from lhyqt to lyqht; it would have read, “The eye that mocks a father and despises an aged mother” (“A Note on לִיקֲּהַת in Proverbs 30:17,” JTS 42 [1941]: 154-55); this is followed by NAB “or scorns an aged mother.”

[30:17]  ¹⁵ sn The sternest punishment is for the evil eye. The punishment is talionic – eye for eye. The reference to “the valley” may indicate a place where people are not be given decent burials and the birds of prey pick the corpses clean. It is an image the prophets use in judgment passages.

[1:12]  ¹⁶ tn In vv. 12-14 there are eight prohibitions which summarize the nature of the Lord’s complaint against Edom. Each prohibition alludes to something that Edom did to Judah that should not have been done by one “brother” to another. It is because of these violations that the Lord has initiated judgment against Edom. In the Hebrew text these prohibitions are expressed by אַל (’al, “not”) plus the jussive form of the verb, which is common in negative commands of immediate urgency. Such constructions would normally have the sense of prohibiting something either not yet begun (i.e., “do not start to …”) or something already in process at the time of speaking (i.e., “stop…”). Here, however, it seems more likely that the prohibitions refer to a situation in past rather than future time (i.e., “you should not have …”). If so, the verbs are being used in a rhetorical fashion, as though the prophet were vividly projecting himself back into the events that he is describing and urging the Edomites not to do what in fact they have already done.

[1:12]  ¹⁷ tn The Hebrew expression “to look upon” often has the sense of “to feast the eyes upon” or “to gloat over” (cf. v. 13).

[1:12]  ¹⁸ tn Heb “your brother” (so NAB, NIV, NRSV); NCV “your brother Israel.”

[1:12]  ¹⁹ tn Heb “in the day of your brother, in the day of his calamity.” This expression is probably a hendiadys meaning, “in the day of your brother’s calamity.” The Hebrew word נָכְרוֹ (nokhro, “his calamity”)_is probably a word-play on נָכְרִים (nokherim, “foreigners”) in v. 11.

[1:12]  ²⁰ tn Heb “in the day of their destruction” (so KJV, NASB, NIV); NAB, NRSV “on the day of their ruin.”

[1:12]  ²¹ tn Or “boasted with your mouth.” The Hebrew text includes the phrase “with your mouth,” which is redundant in English and has been left untranslated.

[1:12]  ²² tn Heb “in the day of adversity”; NASB “in the day of their distress.”

[1:13]  ²³ tn Heb “the gate.” The term “gate” here functions as a synecdoche for the city as a whole, which the Edomites plundered.

[1:13]  ²⁴ tn Heb “in the day of their distress.” The phrase is used three times in this verse; the Hebrew word translated “distress” (אֵידָם, ’edam) is a wordplay on the name Edom. For stylistic reasons and to avoid monotony, in the present translation this phrase is rendered: “when they experienced distress,” “when they suffered distress,” and “when they endured distress.”

[1:13]  ²⁵ tn Heb “you, also you.”

[1:13]  ²⁶ tn Heb “in the day of his distress.” In this and the following phrase at the end of v. 13 the suffix is 3rd person masculine singular. As collective singulars both occurrences have been translated as plurals (“they suffered distress…endured distress” rather than “he suffered distress…endured distress”).

[1:13]  ²⁷ tc In the MT the verb is feminine plural, but the antecedent is unclear. The Hebrew phrase תִּשְׁלַחְנָה (tishlakhnah) here should probably be emended to read תִּשְׁלַח יָד (tishlakh yad), although yad (“hand”) is not absolutely essential to this idiom.

[1:13]  ²⁸ tn See the note on the phrase “suffered distress” in the previous line.

[18:15]  ²⁹ tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

[18:15]  ³⁰ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[18:15]  ³¹ tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[18:15]  ³² tn Grk “go reprove him.”

[1:6]  ³³ tn Grk “just as in the entire world it is bearing fruit.” The antecedent (“the gospel”) of the implied subject (“it”) of ἐστιν (estin) has been specified in the translation for clarity.

[1:6]  ³⁴ tn Though the participles are periphrastic with the present tense verb ἐστίν (estin), the presence of the temporal indicator “from the day” in the next clause indicates that this is a present tense that reaches into the past and should be translated as “has been bearing fruit and growing.” For a discussion of this use of the present tense, see ExSyn 519-20.

[6:1]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ³⁶ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ³⁷ tn Or “some transgression” (L&N 88.297).

[6:1]  ³⁸ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ³⁹ tn Or “with a gentle spirit” or “gently.”

[6:1]  ⁴⁰ tn Grk “taking careful notice.”