Imamat 19:17-18

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  19:18 You must not take vengeance or bear a grudge ²  against the children of your people, but you must love your neighbor as yourself. ³  I am the Lord.

Imamat 19:1

Religious and Social Regulations

19:1 The Lord spoke to Moses:

Yohanes 2:9-11

2:9 When ⁴  the head steward tasted the water that had been turned to wine, not knowing where it came from ⁵  (though the servants who had drawn the water knew), he ⁶  called the bridegroom 2:10 and said to him, “Everyone ⁷  serves the good wine first, and then the cheaper ⁸  wine when the guests ⁹  are drunk. You have kept the good wine until now!” 2:11 Jesus did this as the first of his miraculous signs, ¹⁰  in Cana ¹¹  of Galilee. In this way he revealed ¹²  his glory, and his disciples believed in him. ¹³ 

[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).

[19:18]  ² tn Heb “and you shall not retain [anger?].” This line seems to refer to the retaining or maintaining of some vengeful feelings toward someone. Compare the combination of the same terms for taking vengeance and maintaining wrath against enemies in Nahum 1:2 (see J. E. Hartley, Leviticus [WBC], 305).

[19:18]  ³ sn Some scholars make a distinction between the verb אָהַב (’ahav, “to love”) with the direct object and the more unusual construction with the preposition לְ (lamed) as it is here and in Lev 19:34 and 2 Chr 19:2 only. If there is a distinction, the construction here probably calls for direct and helpful action toward one’s neighbor (see the discussion in J. E. Hartley, Leviticus [WBC], 305, and esp. 317-18). Such love stands in contrast to taking vengeance or bearing a grudge against someone and, in NT terms, amounts to fulfilling the so-called “golden rule” (Matt 7:12).

[2:9]  ⁴ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[2:9]  ⁵ tn Grk “and he did not know where it came from.”

[2:9]  ⁶ tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.

[2:10]  ⁷ tn Grk “every man” (in a generic sense).

[2:10]  ⁸ tn Or “poorer.”

[2:10]  ⁹ tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[2:11]  ¹⁰ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ¹¹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ¹² tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ¹³ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”