^19:11“ ‘You must not steal, you must not tell lies, and you must not deal falsely with your fellow citizen.¹⁵^19:12You must not swear falsely¹⁶ in my name, so that you do not profane¹⁷ the name of your God. I am the Lord. ^19:13You must not oppress your neighbor or commit robbery against him.¹⁸ You must not withhold¹⁹ the wages of the hired laborer overnight until morning. ^19:14You must not curse a deaf person or put a stumbling block in front of a blind person.²⁰ You must fear²¹ your God; I am the Lord.

Justice, Love, and Propriety

^19:15“ ‘You²² must not deal unjustly in judgment:²³ you must neither show partiality to the poor nor honor the rich.²⁴ You must judge your fellow citizen fairly.²⁵^19:16You must not go about as a slanderer among your people.²⁶ You must not stand idly by when your neighbor’s life is at stake.²⁷ I am the Lord. ^19:17You 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.²⁸^19:18You must not take vengeance or bear a grudge²⁹ against the children of your people, but you must love your neighbor as yourself.³⁰ I am the Lord.

Read in Logos

Leviticus 19:18: You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord.

Footnotes

15 Heb “you shall not deal falsely a man with his fellow citizen.”
16 Heb “And you shall not swear to the falsehood.”
17 Heb “and you shall not profane”; “thus profaning.”
18 Heb “You shall not oppress your neighbor and you shall not rob.”
19 Heb “hold back with you”; perhaps “hold back for yourself” (cf. “keep for yourself”).
20 Heb “You shall not curse a deaf [person] and before a blind [person] you shall not put a stumbling block.”
21 Heb “And you shall fear.” Many English versions (e.g., , , , , ) regard the Hebrew conjunction ו (vav, “and”) as adversative in force here (“but”).
22 has the singular rather than the plural “you” of the , which brings this verb form into line with the ones surrounding it.
23 Heb “You shall not do injustice in judgment” ( similar); cf. “do not pervert justice.”
24 Heb “You shall not lift up faces of poor [people] and you shall not honor faces of great.”
25 Heb “In righteousness you shall judge your fellow citizen.”
26 The term רָכִיל (rakhil) is traditionally rendered “slanderer” here (so , , ; see also J. E. Hartley, Leviticus [], , ), but the exact meaning is uncertain (see the discussion in B. A. Levine, Leviticus [], ). It is sometimes related to I רָכַל (“to go about as a trader [or “merchant”]”; 940 רָכַל), and taken to refer to cutthroat business dealings, but there may be a II רָכַל, the meaning of which is dubious ( II *רכל). Some would render it “to go about as a spy.”
27 Heb “You shall not stand on the blood of your neighbor.” This part of the verse is also difficult to interpret. The rendering here suggests that one will not allow a neighbor to be victimized, whether in court (cf. v. 15) or in any other situation (see the discussion in B. A. Levine, Leviticus [], ).
28 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 , , , ; see also B. A. Levine, Leviticus [], , and J. E. Hartley, Leviticus [], , and the discussion on pp. ), 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. , ).
29 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 [], ).
30 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 [], , and esp. ). 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).