This guide concerns brothers and sisters in your family. Scripture also calls fellow believers brothers and sisters. Those passages teach the whole Christian community; their commands about love, truth, and mercy shape a Christian’s conduct within the family as well. The family accounts below show particular people and events, while the commands explain the responsibilities you are called to practice.
Give your siblings affection they can depend on
Be ready to share both ordinary gladness and times of need with your brother or sister. Proverbs 17:17 joins a friend’s continuing love with a brother being born for adversity. Adversity means trouble: the saying points toward the value of family loyalty when life becomes difficult. It gives you a good purpose to pursue in the relationship—being someone who cares and helps. Proverbs 27:9–10 also values a friend’s counsel and says that a nearby neighbor can be more helpful than a distant brother. Kinship matters, and dependable care makes that relationship fruitful; the proverb does not promise that every relative will always be available.
Romans 12:9–16 gives substance to such affection. Paul calls the church to sincere love, mutual honor, generosity, shared rejoicing, and shared weeping. His brotherly language concerns believers, rather than a command addressed only to children of the same parents. Yet the love he teaches belongs in your treatment of your actual siblings: honor them, take pleasure in their good, and attend to their sorrow. Romans 13:8–10 makes the wider obligation plain by joining love of one’s neighbor to doing that person no harm. A sibling remains someone to love even when the two of you do not share faith in Christ.
Scripture includes a quiet picture of siblings enjoying one another’s company. Job 1:1–5 introduces Job’s household and describes his sons inviting their three sisters to eat and drink with them. The sisters are included in the family’s shared meals. Job’s offerings express his concern that his children may have sinned; the narrator does not say that their gathering itself was wrong. This is a description of one household, with its own customs, rather than a required pattern of feasts. It helps you recognize a simple good to cultivate: make room for your brothers and sisters in the affection and fellowship of family life.
Further study: Biblical Studies Press
Learn to rejoice in your brother’s or sister’s good
Give your sibling’s good a place in your own joy. Genesis 37:3–11 records a household in which Jacob’s preference for Joseph, and Joseph’s dreams of future prominence, meet his brothers’ hatred and envy. They become unable to speak peaceably to him. The narrative acknowledges the unequal treatment; it also holds the brothers responsible for what they do with their resentment. By Genesis 37:18–35, their hostility has become a plot against Joseph, his sale, and deception that leaves their father grieving. Their father’s preference does not make those actions faithful. You can acknowledge a wrong in family life while choosing honest speech and concern for the person beside you.
First John 3:11–18 places another pair of actual brothers within its teaching to the church. John says Cain killed Abel because his own works were evil and his brother’s righteous. Cain took his brother’s life; Christ laid down his own life for us, and John calls believers to follow that love. Genesis 4:6–10 records God addressing Cain’s anger before the killing and confronting him afterward. Cain’s question about being his brother’s keeper is an evasion by the man who killed him. God hears Abel’s blood and calls Cain to account. The account makes a sibling’s life matter before God; it gives no warrant to control that sibling’s whole life. Receive the call John draws from it: turn from hatred toward love that seeks another person’s good.
Rejoice also when a sibling returns from wrongdoing. In Luke 15:1–2, religious critics object to Jesus receiving sinners. His parable in Luke 15:11–32 answers that objection through a younger son who returns and confesses, a father who welcomes him, and an older son who resents the celebration. The older son speaks of the returning man as his father’s son; the father calls him his brother and explains the joy: someone lost has been found, someone described as dead is alive again. The older son’s continuing place in the household is affirmed, and he is invited into the gladness. Applied to your family, this means welcoming repentance without treating mercy shown to your sibling as a loss to yourself. Jesus leaves the older son’s response unreported, so the invitation also reaches the hearer.
Further study: Biblical Studies Press
Speak truthfully and take the first steps toward peace
Listen to your brother or sister with a willingness to understand and to be corrected. James 1:19–22 calls believers to be quick to hear, slow to speak, and slow to anger, because human anger does not produce God’s righteousness. The passage goes on to require receiving and doing God’s word. Apply that same readiness to family conversations: hear what has actually been said, examine your response before God, and act on the truth you have received. Proverbs 18:13 calls answering before hearing folly and shame; familiarity with a sibling is no substitute for listening.
Let your words help the person you are addressing. Ephesians 4:25–32 connects putting away falsehood with belonging to one another, and directs speech toward building up its hearers. Paul joins this with honest work, kindness, tenderness, and forgiveness grounded in God’s forgiveness through Christ. Truth and kindness therefore belong together. Speak accurately about what happened, explain concerns plainly, and use words that can help your sibling understand and respond. The instruction about anger in verses 26–27 urges prompt attention to resentment, rather than allowing it an enduring place in the relationship.
Speak faithfully about your sibling when that person is absent as well. Psalm 50:16–23 rebukes people who recite God’s statutes while rejecting his instruction. Among the acts exposed is slander against their own mother’s son in verse 20. God’s previous silence was mistaken for approval, but he promises to set the wrongdoing before them. A person’s claim to honor God is therefore tested in the way he speaks about his own family. Refuse deceitful accusations and seek an account that is truthful and just.
When you have given your sibling reason for grievance, take responsibility for seeking peace. In Matthew 5:21–26, Jesus moves from anger and contempt to a worshiper remembering that a brother has something against him. The worshiper is told to go and be reconciled before returning with his offering. Here brother is wider than a family sibling, but the obligation certainly reaches that relationship. Acknowledge the wrong and pursue repair without waiting for the other person to make the first move. Proverbs 18:19 compares a wounded relationship to a fortified city and barred gates: reconciliation can be difficult. Romans 12:18 calls you to peace as far as it depends on you, while explicitly recognizing that peace is not always possible. Be faithful in your own response and patient about what you cannot compel.
Join repentance and forgiveness to changed conduct
Repentance becomes concrete when you acknowledge your wrongdoing and begin to act differently. In Genesis 42:18–24, Joseph’s brothers remember that they heard his anguish and refused to listen when he pleaded with them. They identify their guilt concerning him. Joseph understands their words, though they do not know it, and weeps; the account has not yet reached reunion. Their words expose a failure of care within the family: they knew their brother was suffering and closed themselves to his appeal. Honest repentance faces that kind of particular wrong, rather than explaining it away through the family’s difficulties.
Judah’s later appeal shows a striking change in what he is prepared to do for a brother. Genesis 37:26–27 records him proposing Joseph’s sale. In Genesis 44:1–17, Joseph’s cup is planted in Benjamin’s sack and Benjamin is threatened with enslavement. Judah then speaks about his father’s grief, his own pledge to bring Benjamin home, and his willingness to remain as a servant in Benjamin’s place (Genesis 44:18–34). Instead of abandoning another brother, he offers to bear the cost himself. The narrative lets us see that change without requiring us to praise Joseph’s every tactic. In your own relationship, follow an acknowledgment of wrong with conduct that seeks the good you previously disregarded.
Genesis 45:1–15 records Joseph making himself known, explaining that God sent him ahead to preserve life during the famine, embracing his brothers, and opening the way for them to speak with him. The reconciliation is warm and practical: he calls for their father and promises provision. Yet fear resurfaces after Jacob dies. In Genesis 50:15–21, the brothers ask forgiveness and fear that Joseph will repay their evil. Joseph refuses that course, asks whether he stands in God’s place, and assures them of continuing care. Their earlier reunion has not made every fear disappear; renewed reassurance is part of his response.
Joseph’s reasoning preserves both truth and hope. Genesis 50:20 calls his brothers’ intention evil and God’s intention good, directed toward keeping many people alive. God’s good purpose does not rename their action as good. Joseph then promises to nourish them and their children and speaks kindly to them in verse 21. His response illustrates mercy that can name harm honestly and still seek the wrongdoer’s good. The Christian charge is explicit in Ephesians 4:32: forgive in light of God’s forgiveness through Christ. Romans 12:19–21 similarly gives vengeance to God and calls believers to overcome evil with good. Practice that mercy with your sibling rather than making repayment of hurt your purpose.
Jesus also gives a faithful way to address a fresh wrong. Luke 17:1–4 speaks to disciples, requiring care about sin’s effects and saying to rebuke a brother who sins and forgive when he repents—even when that turning is repeated. Rebuke means naming the wrong so that the person can turn from it. Family affection can include this truthful appeal, and forgiveness welcomes a repentant response. Alongside the continuing call to love and refuse revenge, these verses make room for both accountability and mercy. A restored relationship grows through truthful responses and trustworthy conduct; you cannot supply another person’s repentance for them.
Further study: Anathea Portier-Young · Vanessa Lovelace
Share practical care and handle possessions faithfully
Pay attention to the help your sibling needs and do the useful good available to you. Exodus 1:22–2:10 places Moses’ birth under Pharaoh’s command against Hebrew sons. When his mother can hide him no longer, she sets him in a basket by the river, and his sister watches to learn what happens. After Pharaoh’s daughter finds him, the sister offers to find a Hebrew nurse and brings the child’s mother. Her attentive, timely action contributes to his care. This is a particular account of preservation, rather than an assignment of parental authority to older siblings. Its example encourages a willing eye for another person’s need.
Family help remains part of faith as responsibilities change. First Timothy 5:3–8 tells children and grandchildren to care for their widowed mother or grandmother, and verse 16 directs believing relatives to relieve widows so that the church can help those without that support. The KJV’s “nephews” in verse 4 means grandchildren in this setting. Verse 8 speaks more broadly of providing for one’s own, especially one’s household. The immediate subject is widow care; applying its concern to a dependent brother or sister is an extension of that family responsibility. Take a sibling’s genuine need seriously and share the care of family members for whom you have responsibility.
Make that help both willing and attentive to the resources actually available. In 2 Corinthians 8:8–15, Paul urges the Corinthians to complete their contribution for other believers. He recalls Christ becoming poor for their sake so that they might become rich through his poverty: their generosity is a response to the grace they have received. Paul then values willingness according to what a person has and seeks provision for need without simply transferring distress to the giver. This instruction concerns the church’s collection, but its reasoning can guide family generosity: consider the need, what you can give, and how help can be shared. It supplies no identical financial share for every sibling. First John 3:16–18 brings the purpose into focus: because Christ laid down his life for us, John says believers should give themselves for one another. He then asks how God’s love can dwell in someone who has material goods yet closes his heart to a brother’s need. Love takes practical form with the means it has.
Give dealings over possessions that same regard for people before God. In Luke 12:13–15, a man asks Jesus to make his brother divide an inheritance. Jesus declines the role of divider and addresses covetousness, explaining that life does not consist in the abundance of possessions. The ensuing parable, in verses 16–21, describes a rich man planning larger barns and years of ease, only to face death that night. His stored goods cannot secure his life, and Jesus exposes the poverty of gathering for oneself without being rich toward God. The account does not decide which sibling’s legal claim was right or prescribe a family division. It calls you to examine the desire governing your dealings. Practice the honest, generous love of Romans 13:8–10 when possessions are shared or disputed.
Further study: SIL International · SIL International
Stand beside a sibling who is suffering
Bring your sibling’s suffering before the Lord and stay attentive to the person who suffers. In John 11:1–6, Mary and Martha send word that Lazarus, their brother and the one Jesus loves, is sick. John expressly says Jesus loves all three, yet he delays going to them. The narrative therefore keeps his love visible even while the sisters’ need remains unresolved. Their appeal gives a family example of seeking his help for another person. Romans 12:12–15 joins perseverance in prayer with shared sorrow and practical care; carry those responsibilities into your own family.
When Lazarus dies, Jesus meets the sisters in their grief. John 11:17–35 describes Martha going to him, confessing faith in him, and calling Mary, who comes weeping. Jesus weeps too. He tells Martha that he is the resurrection and the life, promising that the person who believes in him will live even though he dies. Lasting hope rests in him. The raising of Lazarus in John 11:38–44 makes his authority visible; it is a particular sign, not a promise that every sibling’s illness or death will now be reversed. Take grief seriously and offer the presence, prayer, and comfort that accord with this hope. A suffering brother or sister need not be left to carry sorrow alone.
Such care also means treating a sibling’s suffering from wrongdoing as something that matters. In 2 Samuel 13:1–22, Tamar goes to care for Amnon, but he refuses her protest, overpowers her, and rapes her. She calls his action an outrage within Israel and leaves in visible distress. Leviticus 18:6–18 expressly forbids sexual relations within the named close kinships, including a sister who shares either parent. Tamar’s family relationship is no excuse for the act. She remains desolate in Absalom’s house, but his instruction to be silent because Amnon is her brother is reported speech, not God’s counsel to someone who has been harmed. His later arrangement of Amnon’s killing in 2 Samuel 13:23–39 adds vengeance to the family’s devastation.
Respond with the good these failures make necessary: hear the hurt person, take the wrongdoing seriously, and seek that person’s protection and care. Romans 12:9 joins sincere love to abhorring evil and holding to good; verse 15 calls for shared weeping, and verses 17–21 reject personal vengeance. Romans 13:8–10 adds that love does no harm to a neighbor. These commands give the Christian response its authority. Loyalty to a brother or sister includes concern for truth and safety, and offers no permission to excuse harm or retaliate with another wrong.
Further study: Yonky Karman
Help each other attend to the Lord
Encourage your sibling to receive the Lord’s word, while remaining ready to receive it yourself. Luke 10:38–42 describes Martha welcoming Jesus and Mary sitting at his feet to hear him. Martha is burdened by much serving and asks Jesus to make her sister help. Jesus addresses Martha’s worry and affirms Mary’s choice to listen. In the KJV, “careful” here means anxious. His answer protects the attention Mary gives to his word and calls Martha to recognize what is needed. The passage does not tell us the sisters’ later response, so we should let Jesus’ stated instruction guide the application: give each other room to hear and follow him.
Service itself remains good. In the separate account in John 12:1–8, after Lazarus has been raised, Martha serves at a supper, Lazarus shares the table, and Mary anoints Jesus. Jesus defends Mary’s act in relation to his burial; Martha’s service receives no rebuke. These accounts give no permanent label under which one sister is the spiritual person and the other can only do practical work. Welcome the good your sibling can do, and let your own service remain responsive to Christ’s word.
Respect what God gives another person to do, and pray for that person even after conflict. Numbers 12:1–8 records Miriam and Aaron speaking against Moses, including their claim that the Lord has spoken through them too. God’s answer identifies Moses’ distinctive faithfulness and the unusually direct way he receives God’s speech. That reason belongs to Moses’ calling; it establishes no authority simply from being a brother, a man, or the eldest child. When Miriam becomes leprous, Aaron acknowledges their sin, and Moses asks God to heal her; the people wait until she is received into the camp again (Numbers 12:9–16). The account combines a serious judgment on their challenge with a brother’s intercession. Care for your sibling’s good can continue while a wrong is being faced.
Share what you have learned of Christ with the desire that your sibling know him. John 1:35–42 records Andrew hearing John’s witness and following Jesus. He then finds his own brother Simon, tells him they have found the Messiah, and brings him to Jesus. This is a particular event in the calling of the disciples. Andrew’s action gives a family example of sharing what he has learned of Christ and helping another person come to him. Speak truthfully about Christ, invite your sibling to hear him, and entrust the person’s response to the Lord.
Further study: Elisabeth Johnson · Biblical Studies Press
Keep love for your family within your allegiance to Christ
Give Christ the allegiance by which all other relationships are directed. In Mark 3:20–35, a dispute over the source of Jesus’ power is followed by his mother and brothers calling for him. He identifies those doing God’s will as his brother, sister, and mother. He is describing the family gathered around obedience to God. This is why the church can speak of brothers and sisters beyond biological kinship. Your family relationship is valuable, but it does not determine whether you or your sibling belongs to Christ; each must respond to him.
That allegiance can carry a real cost. Luke 14:25–33 names brothers and sisters among the family ties a disciple must hate in comparison with following Jesus, and includes one’s own life in the same saying. Jesus follows this with cross-bearing and two illustrations: a builder must consider whether he can finish the tower he begins, and a king must consider whether he can face the army coming against him. The point is a deliberate reckoning with what discipleship requires, ending in the call to surrender all one has. Matthew 10:34–39 expresses the comparison as loving family more than Jesus and describes households divided over him. These passages call for loyalty to Christ even when family approval or life itself is at stake. They are no command to cultivate malice toward your siblings. Continue the love and care Scripture requires while refusing a demand to turn from the Lord.
Jesus also promises belonging to those who lose family relationships for his sake and the gospel’s. Mark 10:28–31 speaks of brothers and sisters received among the blessings of discipleship, while expressly retaining persecutions and the hope of eternal life. The promise answers Peter’s statement that the disciples have left everything to follow Jesus. Receive the fellowship and care of Christ’s people when family life is painful or divided. That belonging supports faithfulness and sits alongside the continuing duty of family provision in 1 Timothy 5:3–8, 16.
Keep hope for your siblings without pretending to know their future. John 7:1–10 says that Jesus’ brothers did not believe in him when they urged him to display his works publicly. Acts 1:12–14 later places his brothers with Mary and the disciples in shared prayer. Scripture records a real change in that family’s relationship to Jesus, while leaving much of its course untold. It gives reason to resist treating an earlier response as the whole story, rather than promising that every sibling will come to faith. Continue in the sincere affection, prayer, and patient goodness of Romans 12:9–21, seeking your brother’s or sister’s good as you follow Christ.
Further study: C. Clifton Black · Biblical Studies Press
Read the passages
Scripture in context
37 contextual selections for this subject, including the passages cited above and further related reading. Every selected range is reproduced in full from the KJV. Context notes identify the setting and kind of evidence.
Family narrative with divine judgment 1 selections
Genesis 4:1–16 KJV · In this guide
Context: Births, offerings, God’s warning, Abel’s murder, Cain’s evasion and God’s judgment form one account. God also restrains retaliatory killing of Cain.
4:1 And Adam knew Eve his wife; and she conceived, and bare Cain, and said, I have gotten a man from the LORD.
4:2 And she again bare his brother Abel. And Abel was a keeper of sheep, but Cain was a tiller of the ground.
4:3 And in process of time it came to pass, that Cain brought of the fruit of the ground an offering unto the LORD.
4:4 And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:
4:5 But unto Cain and to his offering he had not respect. And Cain was very wroth, and his countenance fell.
4:6 And the LORD said unto Cain, Why art thou wroth? and why is thy countenance fallen?
4:7 If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door. And unto thee shall be his desire, and thou shalt rule over him.
4:8 And Cain talked with Abel his brother: and it came to pass, when they were in the field, that Cain rose up against Abel his brother, and slew him.
4:9 And the LORD said unto Cain, Where is Abel thy brother? And he said, I know not: Am I my brother’s keeper?
4:10 And he said, What hast thou done? the voice of thy brother’s blood crieth unto me from the ground.
4:11 And now art thou cursed from the earth, which hath opened her mouth to receive thy brother’s blood from thy hand;
4:12 When thou tillest the ground, it shall not henceforth yield unto thee her strength; a fugitive and a vagabond shalt thou be in the earth.
4:13 And Cain said unto the LORD, My punishment is greater than I can bear.
4:14 Behold, thou hast driven me out this day from the face of the earth; and from thy face shall I be hid; and I shall be a fugitive and a vagabond in the earth; and it shall come to pass, that every one that findeth me shall slay me.
4:15 And the LORD said unto him, Therefore whosoever slayeth Cain, vengeance shall be taken on him sevenfold. And the LORD set a mark upon Cain, lest any finding him should kill him.
4:16 And Cain went out from the presence of the LORD, and dwelt in the land of Nod, on the east of Eden.
Family narrative 10 selections
Genesis 33:1–20 KJV
Context: The feared meeting becomes an embrace, tears and acceptance of a gift. The brothers then travel separately, with Jacob going to Succoth after mentioning Seir.
33:1 And Jacob lifted up his eyes, and looked, and, behold, Esau came, and with him four hundred men. And he divided the children unto Leah, and unto Rachel, and unto the two handmaids.
33:2 And he put the handmaids and their children foremost, and Leah and her children after, and Rachel and Joseph hindermost.
33:3 And he passed over before them, and bowed himself to the ground seven times, until he came near to his brother.
33:4 And Esau ran to meet him, and embraced him, and fell on his neck, and kissed him: and they wept.
33:5 And he lifted up his eyes, and saw the women and the children; and said, Who are those with thee? And he said, The children which God hath graciously given thy servant.
33:6 Then the handmaidens came near, they and their children, and they bowed themselves.
33:7 And Leah also with her children came near, and bowed themselves: and after came Joseph near and Rachel, and they bowed themselves.
33:8 And he said, What meanest thou by all this drove which I met? And he said, These are to find grace in the sight of my lord.
33:9 And Esau said, I have enough, my brother; keep that thou hast unto thyself.
33:10 And Jacob said, Nay, I pray thee, if now I have found grace in thy sight, then receive my present at my hand: for therefore I have seen thy face, as though I had seen the face of God, and thou wast pleased with me.
33:11 Take, I pray thee, my blessing that is brought to thee; because God hath dealt graciously with me, and because I have enough. And he urged him, and he took it.
33:12 And he said, Let us take our journey, and let us go, and I will go before thee.
33:13 And he said unto him, My lord knoweth that the children are tender, and the flocks and herds with young are with me: and if men should overdrive them one day, all the flock will die.
33:14 Let my lord, I pray thee, pass over before his servant: and I will lead on softly, according as the cattle that goeth before me and the children be able to endure, until I come unto my lord unto Seir.
33:15 And Esau said, Let me now leave with thee some of the folk that are with me. And he said, What needeth it? let me find grace in the sight of my lord.
33:16 So Esau returned that day on his way unto Seir.
33:17 And Jacob journeyed to Succoth, and built him an house, and made booths for his cattle: therefore the name of the place is called Succoth.
33:18 And Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came from Padan-aram; and pitched his tent before the city.
33:19 And he bought a parcel of a field, where he had spread his tent, at the hand of the children of Hamor, Shechem’s father, for an hundred pieces of money.
33:20 And he erected there an altar, and called it El-elohe-Israel.
Genesis 37:1–36 KJV · In this guide
Context: The complete opening episode of Joseph’s story moves from family preference and dreams through hatred, betrayal and Jacob’s grief. Reuben’s attempted rescue and Judah’s proposal remain visible.
37:1 And Jacob dwelt in the land wherein his father was a stranger, in the land of Canaan.
37:2 These are the generations of Jacob. Joseph, being seventeen years old, was feeding the flock with his brethren; and the lad was with the sons of Bilhah, and with the sons of Zilpah, his father’s wives: and Joseph brought unto his father their evil report.
37:3 Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours.
37:4 And when his brethren saw that their father loved him more than all his brethren, they hated him, and could not speak peaceably unto him.
37:5 And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more.
37:6 And he said unto them, Hear, I pray you, this dream which I have dreamed:
37:7 For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf.
37:8 And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words.
37:9 And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.
37:10 And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth?
37:11 And his brethren envied him; but his father observed the saying.
37:12 And his brethren went to feed their father’s flock in Shechem.
37:13 And Israel said unto Joseph, Do not thy brethren feed the flock in Shechem? come, and I will send thee unto them. And he said to him, Here am I.
37:14 And he said to him, Go, I pray thee, see whether it be well with thy brethren, and well with the flocks; and bring me word again. So he sent him out of the vale of Hebron, and he came to Shechem.
37:15 And a certain man found him, and, behold, he was wandering in the field: and the man asked him, saying, What seekest thou?
37:16 And he said, I seek my brethren: tell me, I pray thee, where they feed their flocks.
37:17 And the man said, They are departed hence; for I heard them say, Let us go to Dothan. And Joseph went after his brethren, and found them in Dothan.
37:18 And when they saw him afar off, even before he came near unto them, they conspired against him to slay him.
37:19 And they said one to another, Behold, this dreamer cometh.
37:20 Come now therefore, and let us slay him, and cast him into some pit, and we will say, Some evil beast hath devoured him: and we shall see what will become of his dreams.
37:21 And Reuben heard it, and he delivered him out of their hands; and said, Let us not kill him.
37:22 And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again.
37:23 And it came to pass, when Joseph was come unto his brethren, that they stript Joseph out of his coat, his coat of many colours that was on him;
37:24 And they took him, and cast him into a pit: and the pit was empty, there was no water in it.
37:25 And they sat down to eat bread: and they lifted up their eyes and looked, and, behold, a company of Ishmeelites came from Gilead with their camels bearing spicery and balm and myrrh, going to carry it down to Egypt.
37:26 And Judah said unto his brethren, What profit is it if we slay our brother, and conceal his blood?
37:27 Come, and let us sell him to the Ishmeelites, and let not our hand be upon him; for he is our brother and our flesh. And his brethren were content.
37:28 Then there passed by Midianites merchantmen; and they drew and lifted up Joseph out of the pit, and sold Joseph to the Ishmeelites for twenty pieces of silver: and they brought Joseph into Egypt.
37:29 And Reuben returned unto the pit; and, behold, Joseph was not in the pit; and he rent his clothes.
37:30 And he returned unto his brethren, and said, The child is not; and I, whither shall I go?
37:31 And they took Joseph’s coat, and killed a kid of the goats, and dipped the coat in the blood;
37:32 And they sent the coat of many colours, and they brought it to their father; and said, This have we found: know now whether it be thy son’s coat or no.
37:33 And he knew it, and said, It is my son’s coat; an evil beast hath devoured him; Joseph is without doubt rent in pieces.
37:34 And Jacob rent his clothes, and put sackcloth upon his loins, and mourned for his son many days.
37:35 And all his sons and all his daughters rose up to comfort him; but he refused to be comforted; and he said, For I will go down into the grave unto my son mourning. Thus his father wept for him.
37:36 And the Midianites sold him into Egypt unto Potiphar, an officer of Pharaoh’s, and captain of the guard.
Genesis 42:1–28 KJV · In this guide
Context: Famine brings the brothers to Egypt. Joseph recognizes them, challenges their account and detains them; their remembered guilt and his tears occur before they know his identity.
42:1 Now when Jacob saw that there was corn in Egypt, Jacob said unto his sons, Why do ye look one upon another?
42:2 And he said, Behold, I have heard that there is corn in Egypt: get you down thither, and buy for us from thence; that we may live, and not die.
42:3 And Joseph’s ten brethren went down to buy corn in Egypt.
42:4 But Benjamin, Joseph’s brother, Jacob sent not with his brethren; for he said, Lest peradventure mischief befall him.
42:5 And the sons of Israel came to buy corn among those that came: for the famine was in the land of Canaan.
42:6 And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph’s brethren came, and bowed down themselves before him with their faces to the earth.
42:7 And Joseph saw his brethren, and he knew them, but made himself strange unto them, and spake roughly unto them; and he said unto them, Whence come ye? And they said, From the land of Canaan to buy food.
42:8 And Joseph knew his brethren, but they knew not him.
42:9 And Joseph remembered the dreams which he dreamed of them, and said unto them, Ye are spies; to see the nakedness of the land ye are come.
42:10 And they said unto him, Nay, my lord, but to buy food are thy servants come.
42:11 We are all one man’s sons; we are true men, thy servants are no spies.
42:12 And he said unto them, Nay, but to see the nakedness of the land ye are come.
42:13 And they said, Thy servants are twelve brethren, the sons of one man in the land of Canaan; and, behold, the youngest is this day with our father, and one is not.
42:14 And Joseph said unto them, That is it that I spake unto you, saying, Ye are spies:
42:15 Hereby ye shall be proved: By the life of Pharaoh ye shall not go forth hence, except your youngest brother come hither.
42:16 Send one of you, and let him fetch your brother, and ye shall be kept in prison, that your words may be proved, whether there be any truth in you: or else by the life of Pharaoh surely ye are spies.
42:17 And he put them all together into ward three days.
42:18 And Joseph said unto them the third day, This do, and live; for I fear God:
42:19 If ye be true men, let one of your brethren be bound in the house of your prison: go ye, carry corn for the famine of your houses:
42:20 But bring your youngest brother unto me; so shall your words be verified, and ye shall not die. And they did so.
42:21 And they said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us.
42:22 And Reuben answered them, saying, Spake I not unto you, saying, Do not sin against the child; and ye would not hear? therefore, behold, also his blood is required.
42:23 And they knew not that Joseph understood them; for he spake unto them by an interpreter.
42:24 And he turned himself about from them, and wept; and returned to them again, and communed with them, and took from them Simeon, and bound him before their eyes.
42:25 Then Joseph commanded to fill their sacks with corn, and to restore every man’s money into his sack, and to give them provision for the way: and thus did he unto them.
42:26 And they laded their asses with the corn, and departed thence.
42:27 And as one of them opened his sack to give his ass provender in the inn, he espied his money; for, behold, it was in his sack’s mouth.
42:28 And he said unto his brethren, My money is restored; and, lo, it is even in my sack: and their heart failed them, and they were afraid, saying one to another, What is this that God hath done unto us?
Genesis 44:1–34 KJV · In this guide
Context: The planted cup and threatened detention of Benjamin provoke Judah’s sustained appeal concerning Jacob, his pledge, and his offer to remain instead.
44:1 And he commanded the steward of his house, saying, Fill the men’s sacks with food, as much as they can carry, and put every man’s money in his sack’s mouth.
44:2 And put my cup, the silver cup, in the sack’s mouth of the youngest, and his corn money. And he did according to the word that Joseph had spoken.
44:3 As soon as the morning was light, the men were sent away, they and their asses.
44:4 And when they were gone out of the city, and not yet far off, Joseph said unto his steward, Up, follow after the men; and when thou dost overtake them, say unto them, Wherefore have ye rewarded evil for good?
44:5 Is not this it in which my lord drinketh, and whereby indeed he divineth? ye have done evil in so doing.
44:6 And he overtook them, and he spake unto them these same words.
44:7 And they said unto him, Wherefore saith my lord these words? God forbid that thy servants should do according to this thing:
44:8 Behold, the money, which we found in our sacks’ mouths, we brought again unto thee out of the land of Canaan: how then should we steal out of thy lord’s house silver or gold?
44:9 With whomsoever of thy servants it be found, both let him die, and we also will be my lord’s bondmen.
44:10 And he said, Now also let it be according unto your words: he with whom it is found shall be my servant; and ye shall be blameless.
44:11 Then they speedily took down every man his sack to the ground, and opened every man his sack.
44:12 And he searched, and began at the eldest, and left at the youngest: and the cup was found in Benjamin’s sack.
44:13 Then they rent their clothes, and laded every man his ass, and returned to the city.
44:14 And Judah and his brethren came to Joseph’s house; for he was yet there: and they fell before him on the ground.
44:15 And Joseph said unto them, What deed is this that ye have done? wot ye not that such a man as I can certainly divine?
44:16 And Judah said, What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my lord’s servants, both we, and he also with whom the cup is found.
44:17 And he said, God forbid that I should do so: but the man in whose hand the cup is found, he shall be my servant; and as for you, get you up in peace unto your father.
44:18 Then Judah came near unto him, and said, Oh my lord, let thy servant, I pray thee, speak a word in my lord’s ears, and let not thine anger burn against thy servant: for thou art even as Pharaoh.
44:19 My lord asked his servants, saying, Have ye a father, or a brother?
44:20 And we said unto my lord, We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him.
44:21 And thou saidst unto thy servants, Bring him down unto me, that I may set mine eyes upon him.
44:22 And we said unto my lord, The lad cannot leave his father: for if he should leave his father, his father would die.
44:23 And thou saidst unto thy servants, Except your youngest brother come down with you, ye shall see my face no more.
44:24 And it came to pass when we came up unto thy servant my father, we told him the words of my lord.
44:25 And our father said, Go again, and buy us a little food.
44:26 And we said, We cannot go down: if our youngest brother be with us, then will we go down: for we may not see the man’s face, except our youngest brother be with us.
44:27 And thy servant my father said unto us, Ye know that my wife bare me two sons:
44:28 And the one went out from me, and I said, Surely he is torn in pieces; and I saw him not since:
44:29 And if ye take this also from me, and mischief befall him, ye shall bring down my gray hairs with sorrow to the grave.
44:30 Now therefore when I come to thy servant my father, and the lad be not with us; seeing that his life is bound up in the lad’s life;
44:31 It shall come to pass, when he seeth that the lad is not with us, that he will die: and thy servants shall bring down the gray hairs of thy servant our father with sorrow to the grave.
44:32 For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever.
44:33 Now therefore, I pray thee, let thy servant abide instead of the lad a bondman to my lord; and let the lad go up with his brethren.
44:34 For how shall I go up to my father, and the lad be not with me? lest peradventure I see the evil that shall come on my father.
Genesis 45:1–28 KJV · In this guide
Context: Joseph reveals himself, explains preservation through the famine, embraces his brothers, arranges provision and sends them to bring Jacob. The chapter ends with Jacob learning he is alive.
45:1 Then Joseph could not refrain himself before all them that stood by him; and he cried, Cause every man to go out from me. And there stood no man with him, while Joseph made himself known unto his brethren.
45:2 And he wept aloud: and the Egyptians and the house of Pharaoh heard.
45:3 And Joseph said unto his brethren, I am Joseph; doth my father yet live? And his brethren could not answer him; for they were troubled at his presence.
45:4 And Joseph said unto his brethren, Come near to me, I pray you. And they came near. And he said, I am Joseph your brother, whom ye sold into Egypt.
45:5 Now therefore be not grieved, nor angry with yourselves, that ye sold me hither: for God did send me before you to preserve life.
45:6 For these two years hath the famine been in the land: and yet there are five years, in the which there shall neither be earing nor harvest.
45:7 And God sent me before you to preserve you a posterity in the earth, and to save your lives by a great deliverance.
45:8 So now it was not you that sent me hither, but God: and he hath made me a father to Pharaoh, and lord of all his house, and a ruler throughout all the land of Egypt.
45:9 Haste ye, and go up to my father, and say unto him, Thus saith thy son Joseph, God hath made me lord of all Egypt: come down unto me, tarry not:
45:10 And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children’s children, and thy flocks, and thy herds, and all that thou hast:
45:11 And there will I nourish thee; for yet there are five years of famine; lest thou, and thy household, and all that thou hast, come to poverty.
45:12 And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you.
45:13 And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither.
45:14 And he fell upon his brother Benjamin’s neck, and wept; and Benjamin wept upon his neck.
45:15 Moreover he kissed all his brethren, and wept upon them: and after that his brethren talked with him.
45:16 And the fame thereof was heard in Pharaoh’s house, saying, Joseph’s brethren are come: and it pleased Pharaoh well, and his servants.
45:17 And Pharaoh said unto Joseph, Say unto thy brethren, This do ye; lade your beasts, and go, get you unto the land of Canaan;
45:18 And take your father and your households, and come unto me: and I will give you the good of the land of Egypt, and ye shall eat the fat of the land.
45:19 Now thou art commanded, this do ye; take you wagons out of the land of Egypt for your little ones, and for your wives, and bring your father, and come.
45:20 Also regard not your stuff; for the good of all the land of Egypt is yours.
45:21 And the children of Israel did so: and Joseph gave them wagons, according to the commandment of Pharaoh, and gave them provision for the way.
45:22 To all of them he gave each man changes of raiment; but to Benjamin he gave three hundred pieces of silver, and five changes of raiment.
45:23 And to his father he sent after this manner; ten asses laden with the good things of Egypt, and ten she asses laden with corn and bread and meat for his father by the way.
45:24 So he sent his brethren away, and they departed: and he said unto them, See that ye fall not out by the way.
45:25 And they went up out of Egypt, and came into the land of Canaan unto Jacob their father,
45:26 And told him, saying, Joseph is yet alive, and he is governor over all the land of Egypt. And Jacob’s heart fainted, for he believed them not.
45:27 And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived:
45:28 And Israel said, It is enough; Joseph my son is yet alive: I will go and see him before I die.
Genesis 50:15–21 KJV · In this guide
Context: After Jacob’s death the brothers fear retaliation and ask forgiveness. Joseph refuses revenge, distinguishes their evil purpose from God’s good purpose, and promises support.
50:15 And when Joseph’s brethren saw that their father was dead, they said, Joseph will peradventure hate us, and will certainly requite us all the evil which we did unto him.
50:16 And they sent a messenger unto Joseph, saying, Thy father did command before he died, saying,
50:17 So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him.
50:18 And his brethren also went and fell down before his face; and they said, Behold, we be thy servants.
50:19 And Joseph said unto them, Fear not: for am I in the place of God?
50:20 But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.
50:21 Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them.
Exodus 1:22–2:10 KJV · In this guide
Context: Pharaoh’s command frames Moses’ birth and preservation. His mother hides him, his sister watches and offers a nurse, and Pharaoh’s daughter receives him. The sister is unnamed in this scene.
1:22 And Pharaoh charged all his people, saying, Every son that is born ye shall cast into the river, and every daughter ye shall save alive.
2:1 And there went a man of the house of Levi, and took to wife a daughter of Levi.
2:2 And the woman conceived, and bare a son: and when she saw him that he was a goodly child, she hid him three months.
2:3 And when she could not longer hide him, she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river’s brink.
2:4 And his sister stood afar off, to wit what would be done to him.
2:5 And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river’s side; and when she saw the ark among the flags, she sent her maid to fetch it.
2:6 And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, This is one of the Hebrews’ children.
2:7 Then said his sister to Pharaoh’s daughter, Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?
2:8 And Pharaoh’s daughter said to her, Go. And the maid went and called the child’s mother.
2:9 And Pharaoh’s daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it.
2:10 And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses: and she said, Because I drew him out of the water.
Job 1:1–5 KJV · In this guide
Context: The opening introduces Job’s upright life, prosperity and children. His sons include their sisters in meals, and Job intercedes because they may have sinned.
1:1 There was a man in the land of Uz, whose name was Job; and that man was perfect and upright, and one that feared God, and eschewed evil.
1:2 And there were born unto him seven sons and three daughters.
1:3 His substance also was seven thousand sheep, and three thousand camels, and five hundred yoke of oxen, and five hundred she asses, and a very great household; so that this man was the greatest of all the men of the east.
1:4 And his sons went and feasted in their houses, every one his day; and sent and called for their three sisters to eat and to drink with them.
1:5 And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt offerings according to the number of them all: for Job said, It may be that my sons have sinned, and cursed God in their hearts. Thus did Job continually.
John 7:1–13 KJV · In this guide
Context: Jesus’ brothers urge public display before the feast, while the narrator states their unbelief. Jesus acts in his own timing amid opposition and mixed public reactions.
7:1 After these things Jesus walked in Galilee: for he would not walk in Jewry, because the Jews sought to kill him.
7:2 Now the Jews’ feast of tabernacles was at hand.
7:3 His brethren therefore said unto him, Depart hence, and go into Judæa, that thy disciples also may see the works that thou doest.
7:4 For there is no man that doeth any thing in secret, and he himself seeketh to be known openly. If thou do these things, shew thyself to the world.
7:5 For neither did his brethren believe in him.
7:6 Then Jesus said unto them, My time is not yet come: but your time is alway ready.
7:7 The world cannot hate you; but me it hateth, because I testify of it, that the works thereof are evil.
7:8 Go ye up unto this feast: I go not up yet unto this feast; for my time is not yet full come.
7:9 When he had said these words unto them, he abode still in Galilee.
7:10 But when his brethren were gone up, then went he also up unto the feast, not openly, but as it were in secret.
7:11 Then the Jews sought him at the feast, and said, Where is he?
7:12 And there was much murmuring among the people concerning him: for some said, He is a good man: others said, Nay; but he deceiveth the people.
7:13 Howbeit no man spake openly of him for fear of the Jews.
John 12:1–8 KJV · In this guide
Context: Following Lazarus’ raising, a supper includes Martha’s service, Lazarus at table and Mary’s anointing. Jesus connects the anointing to his burial amid Judas’ objection.
12:1 Then Jesus six days before the passover came to Bethany, where Lazarus was which had been dead, whom he raised from the dead.
12:2 There they made him a supper; and Martha served: but Lazarus was one of them that sat at the table with him.
12:3 Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.
12:4 Then saith one of his disciples, Judas Iscariot, Simon’s son, which should betray him,
12:5 Why was not this ointment sold for three hundred pence, and given to the poor?
12:6 This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare what was put therein.
12:7 Then said Jesus, Let her alone: against the day of my burying hath she kept this.
12:8 For the poor always ye have with you; but me ye have not always.
Israel’s covenant law 1 selections
Leviticus 18:6–18 KJV · In this guide
Context: Israel’s kinship prohibitions specify close relationships, including sisters sharing either parent. This selection retains the complete list before the following sexual prohibitions.
18:6 None of you shall approach to any that is near of kin to him, to uncover their nakedness: I am the LORD.
18:7 The nakedness of thy father, or the nakedness of thy mother, shalt thou not uncover: she is thy mother; thou shalt not uncover her nakedness.
18:8 The nakedness of thy father’s wife shalt thou not uncover: it is thy father’s nakedness.
18:9 The nakedness of thy sister, the daughter of thy father, or daughter of thy mother, whether she be born at home, or born abroad, even their nakedness thou shalt not uncover.
18:10 The nakedness of thy son’s daughter, or of thy daughter’s daughter, even their nakedness thou shalt not uncover: for theirs is thine own nakedness.
18:11 The nakedness of thy father’s wife’s daughter, begotten of thy father, she is thy sister, thou shalt not uncover her nakedness.
18:12 Thou shalt not uncover the nakedness of thy father’s sister: she is thy father’s near kinswoman.
18:13 Thou shalt not uncover the nakedness of thy mother’s sister: for she is thy mother’s near kinswoman.
18:14 Thou shalt not uncover the nakedness of thy father’s brother, thou shalt not approach to his wife: she is thine aunt.
18:15 Thou shalt not uncover the nakedness of thy daughter in law: she is thy son’s wife; thou shalt not uncover her nakedness.
18:16 Thou shalt not uncover the nakedness of thy brother’s wife: it is thy brother’s nakedness.
18:17 Thou shalt not uncover the nakedness of a woman and her daughter, neither shalt thou take her son’s daughter, or her daughter’s daughter, to uncover her nakedness; for they are her near kinswomen: it is wickedness.
18:18 Neither shalt thou take a wife to her sister, to vex her, to uncover her nakedness, beside the other in her life time.
Family narrative and particular divine judgment 1 selections
Numbers 12:1–16 KJV · In this guide
Context: Miriam and Aaron challenge Moses; the Lord distinguishes his prophetic access, Miriam is struck, Aaron confesses, Moses prays, and the camp awaits her return.
12:1 And Miriam and Aaron spake against Moses because of the Ethiopian woman whom he had married: for he had married an Ethiopian woman.
12:2 And they said, Hath the LORD indeed spoken only by Moses? hath he not spoken also by us? And the LORD heard it.
12:3 (Now the man Moses was very meek, above all the men which were upon the face of the earth.)
12:4 And the LORD spake suddenly unto Moses, and unto Aaron, and unto Miriam, Come out ye three unto the tabernacle of the congregation. And they three came out.
12:5 And the LORD came down in the pillar of the cloud, and stood in the door of the tabernacle, and called Aaron and Miriam: and they both came forth.
12:6 And he said, Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream.
12:7 My servant Moses is not so, who is faithful in all mine house.
12:8 With him will I speak mouth to mouth, even apparently, and not in dark speeches; and the similitude of the LORD shall he behold: wherefore then were ye not afraid to speak against my servant Moses?
12:9 And the anger of the LORD was kindled against them; and he departed.
12:10 And the cloud departed from off the tabernacle; and, behold, Miriam became leprous, white as snow: and Aaron looked upon Miriam, and, behold, she was leprous.
12:11 And Aaron said unto Moses, Alas, my lord, I beseech thee, lay not the sin upon us, wherein we have done foolishly, and wherein we have sinned.
12:12 Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb.
12:13 And Moses cried unto the LORD, saying, Heal her now, O God, I beseech thee.
12:14 And the LORD said unto Moses, If her father had but spit in her face, should she not be ashamed seven days? let her be shut out from the camp seven days, and after that let her be received in again.
12:15 And Miriam was shut out from the camp seven days: and the people journeyed not till Miriam was brought in again.
12:16 And afterward the people removed from Hazeroth, and pitched in the wilderness of Paran.
Family narrative of wrongdoing 1 selections
2 Samuel 13:1–39 KJV · In this guide
Context: Amnon’s assault, Tamar’s protest and grief, Absalom’s response, the later murder and its consequences form a destructive family sequence. The narrator records actions without making them all exemplary.
13:1 And it came to pass after this, that Absalom the son of David had a fair sister, whose name was Tamar; and Amnon the son of David loved her.
13:2 And Amnon was so vexed, that he fell sick for his sister Tamar; for she was a virgin; and Amnon thought it hard for him to do any thing to her.
13:3 But Amnon had a friend, whose name was Jonadab, the son of Shimeah David’s brother: and Jonadab was a very subtil man.
13:4 And he said unto him, Why art thou, being the king’s son, lean from day to day? wilt thou not tell me? And Amnon said unto him, I love Tamar, my brother Absalom’s sister.
13:5 And Jonadab said unto him, Lay thee down on thy bed, and make thyself sick: and when thy father cometh to see thee, say unto him, I pray thee, let my sister Tamar come, and give me meat, and dress the meat in my sight, that I may see it, and eat it at her hand.
13:6 So Amnon lay down, and made himself sick: and when the king was come to see him, Amnon said unto the king, I pray thee, let Tamar my sister come, and make me a couple of cakes in my sight, that I may eat at her hand.
13:7 Then David sent home to Tamar, saying, Go now to thy brother Amnon’s house, and dress him meat.
13:8 So Tamar went to her brother Amnon’s house; and he was laid down. And she took flour, and kneaded it, and made cakes in his sight, and did bake the cakes.
13:9 And she took a pan, and poured them out before him; but he refused to eat. And Amnon said, Have out all men from me. And they went out every man from him.
13:10 And Amnon said unto Tamar, Bring the meat into the chamber, that I may eat of thine hand. And Tamar took the cakes which she had made, and brought them into the chamber to Amnon her brother.
13:11 And when she had brought them unto him to eat, he took hold of her, and said unto her, Come lie with me, my sister.
13:12 And she answered him, Nay, my brother, do not force me; for no such thing ought to be done in Israel: do not thou this folly.
13:13 And I, whither shall I cause my shame to go? and as for thee, thou shalt be as one of the fools in Israel. Now therefore, I pray thee, speak unto the king; for he will not withhold me from thee.
13:14 Howbeit he would not hearken unto her voice: but, being stronger than she, forced her, and lay with her.
13:15 Then Amnon hated her exceedingly; so that the hatred wherewith he hated her was greater than the love wherewith he had loved her. And Amnon said unto her, Arise, be gone.
13:16 And she said unto him, There is no cause: this evil in sending me away is greater than the other that thou didst unto me. But he would not hearken unto her.
13:17 Then he called his servant that ministered unto him, and said, Put now this woman out from me, and bolt the door after her.
13:18 And she had a garment of divers colours upon her: for with such robes were the king’s daughters that were virgins apparelled. Then his servant brought her out, and bolted the door after her.
13:19 And Tamar put ashes on her head, and rent her garment of divers colours that was on her, and laid her hand on her head, and went on crying.
13:20 And Absalom her brother said unto her, Hath Amnon thy brother been with thee? but hold now thy peace, my sister: he is thy brother; regard not this thing. So Tamar remained desolate in her brother Absalom’s house.
13:21 But when king David heard of all these things, he was very wroth.
13:22 And Absalom spake unto his brother Amnon neither good nor bad: for Absalom hated Amnon, because he had forced his sister Tamar.
13:23 And it came to pass after two full years, that Absalom had sheepshearers in Baal-hazor, which is beside Ephraim: and Absalom invited all the king’s sons.
13:24 And Absalom came to the king, and said, Behold now, thy servant hath sheepshearers; let the king, I beseech thee, and his servants go with thy servant.
13:25 And the king said to Absalom, Nay, my son, let us not all now go, lest we be chargeable unto thee. And he pressed him: howbeit he would not go, but blessed him.
13:26 Then said Absalom, If not, I pray thee, let my brother Amnon go with us. And the king said unto him, Why should he go with thee?
13:27 But Absalom pressed him, that he let Amnon and all the king’s sons go with him.
13:28 Now Absalom had commanded his servants, saying, Mark ye now when Amnon’s heart is merry with wine, and when I say unto you, Smite Amnon; then kill him, fear not: have not I commanded you? be courageous, and be valiant.
13:29 And the servants of Absalom did unto Amnon as Absalom had commanded. Then all the king’s sons arose, and every man gat him up upon his mule, and fled.
13:30 And it came to pass, while they were in the way, that tidings came to David, saying, Absalom hath slain all the king’s sons, and there is not one of them left.
13:31 Then the king arose, and tare his garments, and lay on the earth; and all his servants stood by with their clothes rent.
13:32 And Jonadab, the son of Shimeah David’s brother, answered and said, Let not my lord suppose that they have slain all the young men the king’s sons; for Amnon only is dead: for by the appointment of Absalom this hath been determined from the day that he forced his sister Tamar.
13:33 Now therefore let not my lord the king take the thing to his heart, to think that all the king’s sons are dead: for Amnon only is dead.
13:34 But Absalom fled. And the young man that kept the watch lifted up his eyes, and looked, and, behold, there came much people by the way of the hill side behind him.
13:35 And Jonadab said unto the king, Behold, the king’s sons come: as thy servant said, so it is.
13:36 And it came to pass, as soon as he had made an end of speaking, that, behold, the king’s sons came, and lifted up their voice and wept: and the king also and all his servants wept very sore.
13:37 But Absalom fled, and went to Talmai, the son of Ammihud, king of Geshur. And David mourned for his son every day.
13:38 So Absalom fled, and went to Geshur, and was there three years.
13:39 And the soul of king David longed to go forth unto Absalom: for he was comforted concerning Amnon, seeing he was dead.
Prophetic covenant indictment in a psalm 1 selections
Psalms 50:16–23 KJV · In this guide
Context: God indicts covenant speakers who reject his instruction, including slander against their mother’s son; his prior silence is not approval. The unit ends with rightly ordered conduct and praise.
50:16 But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth?
50:17 Seeing thou hatest instruction, and castest my words behind thee.
50:18 When thou sawest a thief, then thou consentedst with him, and hast been partaker with adulterers.
50:19 Thou givest thy mouth to evil, and thy tongue frameth deceit.
50:20 Thou sittest and speakest against thy brother; thou slanderest thine own mother’s son.
50:21 These things hast thou done, and I kept silence; thou thoughtest that I was altogether such an one as thyself: but I will reprove thee, and set them in order before thine eyes.
50:22 Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver.
50:23 Whoso offereth praise glorifieth me: and to him that ordereth his conversation aright will I shew the salvation of God.
Wisdom saying 1 selections
Proverbs 17:17 KJV · In this guide
Context: A complete, compact wisdom saying sets a friend’s enduring affection beside a brother’s loyalty in trouble. It describes the fitting value of such relationships, not every family’s behavior.
17:17 A friend loveth at all times, and a brother is born for adversity.
Wisdom sayings 2 selections
Proverbs 18:13–21 KJV · In this guide
Context: A sequence of distinct wisdom sayings attends to hearing, examination, contention and speech. Verse 19 pictures the strength of an offended relationship through fortified barriers.
18:13 He that answereth a matter before he heareth it, it is folly and shame unto him.
18:14 The spirit of a man will sustain his infirmity; but a wounded spirit who can bear?
18:15 The heart of the prudent getteth knowledge; and the ear of the wise seeketh knowledge.
18:16 A man’s gift maketh room for him, and bringeth him before great men.
18:17 He that is first in his own cause seemeth just; but his neighbour cometh and searcheth him.
18:18 The lot causeth contentions to cease, and parteth between the mighty.
18:19 A brother offended is harder to be won than a strong city: and their contentions are like the bars of a castle.
18:20 A man’s belly shall be satisfied with the fruit of his mouth; and with the increase of his lips shall he be filled.
18:21 Death and life are in the power of the tongue: and they that love it shall eat the fruit thereof.
Proverbs 27:9–10 KJV · In this guide
Context: Two adjoining friendship sayings value heartfelt counsel and a nearby friend’s availability in calamity. Their realism qualifies an automatic appeal to kinship.
Jesus’ teaching 1 selections
Matthew 5:21–26 KJV · In this guide
Context: In the Sermon on the Mount, Jesus develops the murder command through anger, contempt, reconciliation before worship and urgency in settling with an adversary.
5:21 Ye have heard that it was said by them of old time, Thou shalt not kill; and whosoever shall kill shall be in danger of the judgment:
5:22 But I say unto you, That whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell fire.
5:23 Therefore if thou bring thy gift to the altar, and there rememberest that thy brother hath ought against thee;
5:24 Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift.
5:25 Agree with thine adversary quickly, whiles thou art in the way with him; lest at any time the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison.
5:26 Verily I say unto thee, Thou shalt by no means come out thence, till thou hast paid the uttermost farthing.
Jesus’ discipleship teaching 2 selections
Matthew 10:34–39 KJV · In this guide
Context: Within the mission discourse’s expectation of persecution, Jesus describes divided households and requires love for him above family and self-preservation.
10:34 Think not that I am come to send peace on earth: I came not to send peace, but a sword.
10:35 For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law.
10:36 And a man’s foes shall be they of his own household.
10:37 He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me is not worthy of me.
10:38 And he that taketh not his cross, and followeth after me, is not worthy of me.
10:39 He that findeth his life shall lose it: and he that loseth his life for my sake shall find it.
Luke 14:25–35 KJV · In this guide
Context: Jesus addresses the crowds about family and self, cross-bearing, the cost of a tower and war, renunciation and salt that retains its purpose.
14:25 And there went great multitudes with him: and he turned, and said unto them,
14:26 If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple.
14:27 And whosoever doth not bear his cross, and come after me, cannot be my disciple.
14:28 For which of you, intending to build a tower, sitteth not down first, and counteth the cost, whether he have sufficient to finish it?
14:29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,
14:30 Saying, This man began to build, and was not able to finish.
14:31 Or what king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand?
14:32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace.
14:33 So likewise, whosoever he be of you that forsaketh not all that he hath, he cannot be my disciple.
14:34 Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?
14:35 It is neither fit for the land, nor yet for the dunghill; but men cast it out. He that hath ears to hear, let him hear.
Jesus’ teaching within a narrative 1 selections
Mark 3:20–35 KJV · In this guide
Context: The family-related scenes surround the scribes’ accusation and Jesus’ answer about Satan’s divided house and the strong man. Jesus identifies those doing God’s will as his family.
3:20 And the multitude cometh together again, so that they could not so much as eat bread.
3:21 And when his friends heard of it, they went out to lay hold on him: for they said, He is beside himself.
3:22 And the scribes which came down from Jerusalem said, He hath Beelzebub, and by the prince of the devils casteth he out devils.
3:23 And he called them unto him, and said unto them in parables, How can Satan cast out Satan?
3:24 And if a kingdom be divided against itself, that kingdom cannot stand.
3:25 And if a house be divided against itself, that house cannot stand.
3:26 And if Satan rise up against himself, and be divided, he cannot stand, but hath an end.
3:27 No man can enter into a strong man’s house, and spoil his goods, except he will first bind the strong man; and then he will spoil his house.
3:28 Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme:
3:29 But he that shall blaspheme against the Holy Ghost hath never forgiveness, but is in danger of eternal damnation:
3:30 Because they said, He hath an unclean spirit.
3:31 There came then his brethren and his mother, and, standing without, sent unto him, calling him.
3:32 And the multitude sat about him, and they said unto him, Behold, thy mother and thy brethren without seek for thee.
3:33 And he answered them, saying, Who is my mother, or my brethren?
3:34 And he looked round about on them which sat about him, and said, Behold my mother and my brethren!
3:35 For whosoever shall do the will of God, the same is my brother, and my sister, and mother.
Jesus’ promise in discipleship 1 selections
Mark 10:28–31 KJV · In this guide
Context: Peter’s statement about leaving everything receives Jesus’ promise of present belonging with persecutions and future eternal life.
10:28 Then Peter began to say unto him, Lo, we have left all, and have followed thee.
10:29 And Jesus answered and said, Verily I say unto you, There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel’s,
10:30 But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions; and in the world to come eternal life.
10:31 But many that are first shall be last; and the last first.
Family narrative and Jesus’ instruction 1 selections
Luke 10:38–42 KJV · In this guide
Context: After the good Samaritan teaching, Martha welcomes Jesus, Mary hears his word, and Jesus answers Martha’s request by affirming Mary’s attention.
10:38 Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.
10:39 And she had a sister called Mary, which also sat at Jesus’ feet, and heard his word.
10:40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.
10:41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:
10:42 But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.
Jesus’ teaching and parable 1 selections
Luke 12:13–21 KJV · In this guide
Context: A man’s inheritance appeal concerning his brother occasions Jesus’ warning about covetousness and the complete rich-fool parable.
12:13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me.
12:14 And he said unto him, Man, who made me a judge or a divider over you?
12:15 And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth.
12:16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:
12:17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?
12:18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.
12:19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.
12:20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided?
12:21 So is he that layeth up treasure for himself, and is not rich toward God.
Parables 1 selections
Luke 15:1–32 KJV · In this guide
Context: Jesus answers criticism of receiving sinners with the lost sheep, lost coin and two sons. Rejoicing over recovery culminates in the father’s appeal to the resentful older son.
15:1 Then drew near unto him all the publicans and sinners for to hear him.
15:2 And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.
15:3 And he spake this parable unto them, saying,
15:4 What man of you, having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?
15:5 And when he hath found it, he layeth it on his shoulders, rejoicing.
15:6 And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me; for I have found my sheep which was lost.
15:7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.
15:8 Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?
15:9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with me; for I have found the piece which I had lost.
15:10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
15:11 And he said, A certain man had two sons:
15:12 And the younger of them said to his father, Father, give me the portion of goods that falleth to me. And he divided unto them his living.
15:13 And not many days after the younger son gathered all together, and took his journey into a far country, and there wasted his substance with riotous living.
15:14 And when he had spent all, there arose a mighty famine in that land; and he began to be in want.
15:15 And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.
15:16 And he would fain have filled his belly with the husks that the swine did eat: and no man gave unto him.
15:17 And when he came to himself, he said, How many hired servants of my father’s have bread enough and to spare, and I perish with hunger!
15:18 I will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee,
15:19 And am no more worthy to be called thy son: make me as one of thy hired servants.
15:20 And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.
15:21 And the son said unto him, Father, I have sinned against heaven, and in thy sight, and am no more worthy to be called thy son.
15:22 But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:
15:23 And bring hither the fatted calf, and kill it; and let us eat, and be merry:
15:24 For this my son was dead, and is alive again; he was lost, and is found. And they began to be merry.
15:25 Now his elder son was in the field: and as he came and drew nigh to the house, he heard musick and dancing.
15:26 And he called one of the servants, and asked what these things meant.
15:27 And he said unto him, Thy brother is come; and thy father hath killed the fatted calf, because he hath received him safe and sound.
15:28 And he was angry, and would not go in: therefore came his father out, and intreated him.
15:29 And he answering said to his father, Lo, these many years do I serve thee, neither transgressed I at any time thy commandment: and yet thou never gavest me a kid, that I might make merry with my friends:
15:30 But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.
15:31 And he said unto him, Son, thou art ever with me, and all that I have is thine.
15:32 It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.
Jesus’ teaching to disciples 1 selections
Luke 17:1–4 KJV · In this guide
Context: Jesus warns disciples against causing others to stumble, calls for attention to their own conduct, and joins rebuke, repentance and repeated forgiveness.
17:1 Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
17:2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.
17:3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
17:4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
Discipleship narrative involving actual brothers 1 selections
John 1:35–42 KJV · In this guide
Context: After hearing John identify Jesus as God’s Lamb, Andrew follows Jesus, finds Simon and brings him to Jesus, who names him Cephas.
1:35 Again the next day after John stood, and two of his disciples;
1:36 And looking upon Jesus as he walked, he saith, Behold the Lamb of God!
1:37 And the two disciples heard him speak, and they followed Jesus.
1:38 Then Jesus turned, and saw them following, and saith unto them, What seek ye? They said unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest thou?
1:39 He saith unto them, Come and see. They came and saw where he dwelt, and abode with him that day: for it was about the tenth hour.
1:40 One of the two which heard John speak, and followed him, was Andrew, Simon Peter’s brother.
1:41 He first findeth his own brother Simon, and saith unto him, We have found the Messias, which is, being interpreted, the Christ.
1:42 And he brought him to Jesus. And when Jesus beheld him, he said, Thou art Simon the son of Jona: thou shalt be called Cephas, which is by interpretation, A stone.
Family narrative and sign 1 selections
John 11:1–46 KJV · In this guide
Context: The complete sign narrative follows the sisters’ appeal, Jesus’ delay, Lazarus’ death, both sisters’ encounters with Jesus, his raising of Lazarus and the divided response.
11:1 Now a certain man was sick, named Lazarus, of Bethany, the town of Mary and her sister Martha.
11:2 (It was that Mary which anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick.)
11:3 Therefore his sisters sent unto him, saying, Lord, behold, he whom thou lovest is sick.
11:4 When Jesus heard that, he said, This sickness is not unto death, but for the glory of God, that the Son of God might be glorified thereby.
11:5 Now Jesus loved Martha, and her sister, and Lazarus.
11:6 When he had heard therefore that he was sick, he abode two days still in the same place where he was.
11:7 Then after that saith he to his disciples, Let us go into Judæa again.
11:8 His disciples say unto him, Master, the Jews of late sought to stone thee; and goest thou thither again?
11:9 Jesus answered, Are there not twelve hours in the day? If any man walk in the day, he stumbleth not, because he seeth the light of this world.
11:10 But if a man walk in the night, he stumbleth, because there is no light in him.
11:11 These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep.
11:12 Then said his disciples, Lord, if he sleep, he shall do well.
11:13 Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep.
11:14 Then said Jesus unto them plainly, Lazarus is dead.
11:15 And I am glad for your sakes that I was not there, to the intent ye may believe; nevertheless let us go unto him.
11:16 Then said Thomas, which is called Didymus, unto his fellowdisciples, Let us also go, that we may die with him.
11:17 Then when Jesus came, he found that he had lain in the grave four days already.
11:18 Now Bethany was nigh unto Jerusalem, about fifteen furlongs off:
11:19 And many of the Jews came to Martha and Mary, to comfort them concerning their brother.
11:20 Then Martha, as soon as she heard that Jesus was coming, went and met him: but Mary sat still in the house.
11:21 Then said Martha unto Jesus, Lord, if thou hadst been here, my brother had not died.
11:22 But I know, that even now, whatsoever thou wilt ask of God, God will give it thee.
11:23 Jesus saith unto her, Thy brother shall rise again.
11:24 Martha saith unto him, I know that he shall rise again in the resurrection at the last day.
11:25 Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:
11:26 And whosoever liveth and believeth in me shall never die. Believest thou this?
11:27 She saith unto him, Yea, Lord: I believe that thou art the Christ, the Son of God, which should come into the world.
11:28 And when she had so said, she went her way, and called Mary her sister secretly, saying, The Master is come, and calleth for thee.
11:29 As soon as she heard that, she arose quickly, and came unto him.
11:30 Now Jesus was not yet come into the town, but was in that place where Martha met him.
11:31 The Jews then which were with her in the house, and comforted her, when they saw Mary, that she rose up hastily and went out, followed her, saying, She goeth unto the grave to weep there.
11:32 Then when Mary was come where Jesus was, and saw him, she fell down at his feet, saying unto him, Lord, if thou hadst been here, my brother had not died.
11:33 When Jesus therefore saw her weeping, and the Jews also weeping which came with her, he groaned in the spirit, and was troubled,
11:34 And said, Where have ye laid him? They said unto him, Lord, come and see.
11:35 Jesus wept.
11:36 Then said the Jews, Behold how he loved him!
11:37 And some of them said, Could not this man, which opened the eyes of the blind, have caused that even this man should not have died?
11:38 Jesus therefore again groaning in himself cometh to the grave. It was a cave, and a stone lay upon it.
11:39 Jesus said, Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days.
11:40 Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?
11:41 Then they took away the stone from the place where the dead was laid. And Jesus lifted up his eyes, and said, Father, I thank thee that thou hast heard me.
11:42 And I knew that thou hearest me always: but because of the people which stand by I said it, that they may believe that thou hast sent me.
11:43 And when he thus had spoken, he cried with a loud voice, Lazarus, come forth.
11:44 And he that was dead came forth, bound hand and foot with graveclothes: and his face was bound about with a napkin. Jesus saith unto them, Loose him, and let him go.
11:45 Then many of the Jews which came to Mary, and had seen the things which Jesus did, believed on him.
11:46 But some of them went their ways to the Pharisees, and told them what things Jesus had done.
Narrative of the gathered disciples 1 selections
Acts 1:12–14 KJV · In this guide
Context: After Jesus’ ascension, the disciples return to Jerusalem and continue in prayer with the women, Mary and Jesus’ brothers.
1:12 Then returned they unto Jerusalem from the mount called Olivet, which is from Jerusalem a sabbath day’s journey.
1:13 And when they were come in, they went up into an upper room, where abode both Peter, and James, and John, and Andrew, Philip, and Thomas, Bartholomew, and Matthew, James the son of Alphaeus, and Simon Zelotes, and Judas the brother of James.
1:14 These all continued with one accord in prayer and supplication, with the women, and Mary the mother of Jesus, and with his brethren.
Shared Christian commands 4 selections
Romans 12:1–21 KJV · In this guide
Context: Paul appeals to God’s mercies, describes the congregation as one body, and calls for sincere love, practical service, patient prayer and nonretaliation. The closing commands reach all people.
12:1 I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.
12:2 And be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God.
12:3 For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think; but to think soberly, according as God hath dealt to every man the measure of faith.
12:4 For as we have many members in one body, and all members have not the same office:
12:5 So we, being many, are one body in Christ, and every one members one of another.
12:6 Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith;
12:7 Or ministry, let us wait on our ministering: or he that teacheth, on teaching;
12:8 Or he that exhorteth, on exhortation: he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness.
12:9 Let love be without dissimulation. Abhor that which is evil; cleave to that which is good.
12:10 Be kindly affectioned one to another with brotherly love; in honour preferring one another;
12:11 Not slothful in business; fervent in spirit; serving the Lord;
12:12 Rejoicing in hope; patient in tribulation; continuing instant in prayer;
12:13 Distributing to the necessity of saints; given to hospitality.
12:14 Bless them which persecute you: bless, and curse not.
12:15 Rejoice with them that do rejoice, and weep with them that weep.
12:16 Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits.
12:17 Recompense to no man evil for evil. Provide things honest in the sight of all men.
12:18 If it be possible, as much as lieth in you, live peaceably with all men.
12:19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
12:20 Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head.
12:21 Be not overcome of evil, but overcome evil with good.
Romans 13:8–10 KJV · In this guide
Context: Following duties toward governing authorities, Paul presents love as the continuing debt to one another and the fulfillment of neighbor-directed commands.
13:8 Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law.
13:9 For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.
13:10 Love worketh no ill to his neighbour: therefore love is the fulfilling of the law.
Ephesians 4:17–32 KJV · In this guide
Context: Leaving the former life and putting on the new self grounds truth, restrained anger, honest work, constructive speech and forgiveness.
4:17 This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind,
4:18 Having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart:
4:19 Who being past feeling have given themselves over unto lasciviousness, to work all uncleanness with greediness.
4:20 But ye have not so learned Christ;
4:21 If so be that ye have heard him, and have been taught by him, as the truth is in Jesus:
4:22 That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts;
4:23 And be renewed in the spirit of your mind;
4:24 And that ye put on the new man, which after God is created in righteousness and true holiness.
4:25 Wherefore putting away lying, speak every man truth with his neighbour: for we are members one of another.
4:26 Be ye angry, and sin not: let not the sun go down upon your wrath:
4:27 Neither give place to the devil.
4:28 Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth.
4:29 Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
4:30 And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption.
4:31 Let all bitterness, and wrath, and anger, and clamour, and evil speaking, be put away from you, with all malice:
4:32 And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ’s sake hath forgiven you.
James 1:19–27 KJV · In this guide
Context: Receiving the word leads to restrained speech and anger, doing what is heard, care for the afflicted and integrity.
1:19 Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath:
1:20 For the wrath of man worketh not the righteousness of God.
1:21 Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls.
1:22 But be ye doers of the word, and not hearers only, deceiving your own selves.
1:23 For if any be a hearer of the word, and not a doer, he is like unto a man beholding his natural face in a glass:
1:24 For he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was.
1:25 But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.
1:26 If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.
1:27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
Apostolic counsel about a church collection 1 selections
2 Corinthians 8:1–15 KJV · In this guide
Context: Macedonian generosity, Christ’s grace and the Corinthians’ prior willingness ground counsel to complete a contribution according to means and the recipients’ need.
8:1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;
8:2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
8:3 For to their power, I bear record, yea, and beyond their power they were willing of themselves;
8:4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.
8:5 And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.
8:6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.
8:7 Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.
8:8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
8:9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
8:10 And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.
8:11 Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.
8:12 For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.
8:13 For I mean not that other men be eased, and ye burdened:
8:14 But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:
8:15 As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.
Church instruction and family provision 1 selections
1 Timothy 5:1–16 KJV · In this guide
Context: Family metaphors guide Timothy’s treatment of believers, followed by instructions distinguishing relatives’ support of widows from the church’s care and enrollment.
5:1 Rebuke not an elder, but intreat him as a father; and the younger men as brethren;
5:2 The elder women as mothers; the younger as sisters, with all purity.
5:3 Honour widows that are widows indeed.
5:4 But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God.
5:5 Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day.
5:6 But she that liveth in pleasure is dead while she liveth.
5:7 And these things give in charge, that they may be blameless.
5:8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.
5:9 Let not a widow be taken into the number under threescore years old, having been the wife of one man,
5:10 Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints’ feet, if she have relieved the afflicted, if she have diligently followed every good work.
5:11 But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry;
5:12 Having damnation, because they have cast off their first faith.
5:13 And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not.
5:14 I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully.
5:15 For some are already turned aside after Satan.
5:16 If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed.
Shared Christian commands using a family narrative 1 selections
1 John 3:10–18 KJV · In this guide
Context: John identifies God’s children by righteousness and love, contrasts Cain’s killing with Christ’s self-giving, and calls the community to practical help.
3:10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.
3:11 For this is the message that ye heard from the beginning, that we should love one another.
3:12 Not as Cain, who was of that wicked one, and slew his brother. And wherefore slew he him? Because his own works were evil, and his brother’s righteous.
3:13 Marvel not, my brethren, if the world hate you.
3:14 We know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death.
3:15 Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him.
3:16 Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren.
3:17 But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
3:18 My little children, let us not love in word, neither in tongue; but in deed and in truth.
Go deeper
Sources & interpretation
The teaching starts with the cited Scripture. These consulted works inform wording, context, and interpretive questions. No qualified human review has been recorded for this guide.
When does brother or sister mean a family sibling?
First John moves from the actual brothers Cain and Abel to the Christian community. First Timothy 5:1–2 uses family comparisons for church relationships; 5:3–16 addresses relatives supporting widows. Mark 3 expressly broadens family language around doing God’s will.
- Treat every use of brother or sister as biological kinship.
- Read each relationship in context, then state the inference when shared commands are applied to family.
STRONG: distinguish literal, extended and faith-community uses. Apply Christian love to family through its actual scope and the wider neighbor-love command. Neither the keeper question nor a household metaphor creates a separate governing office for a sibling.
Further study: Biblical Studies Press · SIL International · C. Clifton Black
Further examination: Who is being addressed in each passage, and what words identify the relationship? Where does a command speak directly, and where does the family application follow by inference?
What does Joseph’s response establish about forgiveness and reconciliation?
Joseph answers a request for forgiveness with reassurance, a refusal of revenge, and promised support. He never calls the brothers’ intention good. The text reports their claim about Jacob’s instruction without independently confirming or denying it.
- His conduct constitutes forgiving reconciliation, although the narrative does not quote a formal declaration of forgiveness.
- The absence of an explicit declaration leaves the exact inner or verbal act uncertain, while his mercy and provision remain clear.
STRONG: describe the actions exactly and regard them as an example of forgiving mercy; ground the obligation in the explicit New Testament commands. Do not invent the brothers’ tears in Genesis 50:18 or pronounce the father’s message fabricated. Genesis 33 shows an embrace and separate journeys but leaves questions about Jacob’s route; it is no universal rule about family distance.
Further study: Anathea Portier-Young · Vanessa Lovelace
Further examination: What does Joseph actually promise, and how does naming the evil coexist with seeking his brothers’ good? Which elements are established actions, and which concern inner states the narrator does not explain?
How should Tamar’s account shape a sibling’s care?
Tamar protests before the assault and grieves afterward. Absalom’s call for silence is a character’s response, followed by Tamar’s desolation and eventually his revenge. Her appeal for the king to permit marriage in 13:13 is difficult beside Leviticus 18:9, 11.
- The marriage appeal tries to delay or avert the threatened assault; this is a plausible reading rather than a narrated motive.
- It reflects an expectation about royal or earlier marriage practice; establishing that requires evidence beyond this speech.
VERY_STRONG on the wrong of the assault and the duty of truthful, protective care; UNCERTAIN about the unstated reasoning behind the marriage plea. Neither proposal makes the speech a command or overrides the kinship prohibition. The narrative gives no account of Tamar’s later death or suicide. Application rests on the linked love and nonretaliation commands.
Further study: Yonky Karman
Further examination: Which voices does the narrator report without endorsing? What response attends to Tamar’s actual words and suffering while keeping personal revenge distinct from care?
How do family love and costly allegiance to Christ belong together?
Luke 14 names siblings and one’s own life in a costly discipleship demand. Matthew 10 expresses the comparison through loving family more than Jesus. Elsewhere, family provision remains a responsibility.
- Take hate as an instruction to cultivate hostility or abandon ordinary family duties.
- Read it as decisive, costly priority for Christ, including accepting loss when family loyalty conflicts with following him.
STRONG: the second reading keeps cross-bearing, renunciation and ongoing love together. References to Jesus’ brothers identify his earthly family without settling traditions about their exact parentage. John 7 and Acts 1 give different moments, not a documented conversion sequence for each individual or a promise about every reader’s siblings.
Further study: C. Clifton Black · Biblical Studies Press · SIL International
Further examination: How do the cross, the tower and the king explain the demand in Luke? What must yield when claims conflict, and which family responsibilities still follow from obedience to Christ?
- NET Bible: Proverbs 17:17, translator and study notes
Biblical Studies Press · NET Bible
Reads adversity as an occasion for loyal help and distinguishes the ideal from an inevitable family response.
What was reviewed
Complete notes 1–3 on the verse page, including the parallelism alternatives and qualification from other Proverbs passages. Accessed 2026-09-25.
Plaut is reported in the notes, not independently consulted; this short note does not settle every sense of brother.
- NET Bible: Genesis 4:9, translator and study notes
Biblical Studies Press · NET Bible
Identifies the keeper question as Cain’s defiant evasion after killing Abel.
What was reviewed
Complete notes 1–2 on God’s question and Cain’s response. Accessed 2026-09-25.
P. A. Riemann’s cited article was not accessed. The note does not establish an office governing a sibling.
- Commentary on Genesis 50:15–21
Anathea Portier-Young · Working Preacher / Luther Seminary · 2008-09-14
Attends to fear, the indirect request and Joseph’s refusal of retaliation.
What was reviewed
Complete commentary body, from Jacob’s preference through the final paragraph on forgiveness; author identification also inspected. Accessed 2026-09-25.
Psychological reconstructions are not the narrator’s statements. The claim that the brothers weep in 50:18 is not in the pinned text; the guide does not repeat it.
- Commentary on Genesis 50:15–21
Vanessa Lovelace · Working Preacher / Luther Seminary · 2023-09-17
Questions whether Joseph explicitly pronounces forgiveness while acknowledging his reassurance and provision.
What was reviewed
Complete commentary body and its one bibliographic note. Accessed 2026-09-25.
Its certainty that the father’s reported instruction was fabricated is unwarranted; its claim that Jacob died shortly after arrival conflicts with Genesis 47:28. The cited Spector article was not read.
- SIL Translator’s Notes on 1 Timothy 5:8
SIL International · SIL International (2003), hosted by United Bible Societies TIPs · 2003
Explains provision, the likely wider circle of relatives, and conduct that contradicts professed faith.
What was reviewed
Complete verse-note sections 5:8, 5:8a, 5:8b, 5:8c and 5:8d. Accessed 2026-09-25.
The wider scope is expressed as likely, not a detailed legal allocation among siblings; the underlying commentary volume was not read in full.
- SIL Translator’s Notes on 1 Timothy 5:4
SIL International · SIL International (2003), hosted by United Bible Societies TIPs · 2003
Identifies children and grandchildren as the agents of practical care for a widowed parent or grandparent.
What was reviewed
Complete sections 5:4a–e and General Comment on 5:4a–e. Accessed 2026-09-25.
Translation guidance for this verse, not independent evidence for a universal sibling financial formula.
- A tale of two Tamars: Domestic violence in the Hebrew Bible
Yonky Karman · Verbum et Ecclesia 43(1), a2442; DOI 10.4102/ve.v43i1.2442 · 2022
Highlights repeated sibling language, Tamar’s spoken protest, silencing and alternative readings of her marriage appeal.
What was reviewed
Abstract, introduction, the complete Tamar of David section, conclusion A tale of domestic violence, and cited bibliography entries for the marriage alternatives. The Tamar of Judah argument was not used. Accessed 2026-09-25 · Read in part.
No cited commentary was independently read. The suicide conjecture is rejected; wording about silence belongs to Absalom in 13:22, not David in 13:21. Broad social reconstructions are not adopted as textual facts.
- Commentary on Luke 10:38–42
Elisabeth Johnson · Working Preacher / Luther Seminary · 2013-07-21
Distinguishes distracted service from service itself and notices the absence of a narrated resolution.
What was reviewed
Complete commentary body, including Distraction and Worry and The One Thing Needed. Accessed 2026-09-25.
Claims about universal cultural restrictions, inferred household arrangements and imagined meal details are not needed for the guide’s explanation; its modern illustrations are not reused.
- NET Bible: Numbers 12:2, translator and study notes
Biblical Studies Press · NET Bible
Directs attention to the challenge to Moses’ distinctive speaking relationship with God.
What was reviewed
Complete notes 1–4, including emphasis on Moses’ uniqueness and the proposed contemporary application. Accessed 2026-09-25.
The note’s broad application to modern leadership is not treated as a rule for family rank; the guide rests on Numbers 12:6–8.
- Commentary on Mark 3:20–35
C. Clifton Black · Working Preacher / Luther Seminary · 2024-06-09
Explains how the family scenes frame the dispute and how Jesus defines belonging through God’s will.
What was reviewed
Complete commentary body and note, especially the framing at 3:20–21 and 3:31–35 and the paragraphs on doing God’s will. Accessed 2026-09-25.
Its suggestions about unexpressed family motives and its broader explanation of the unforgivable sin are not adopted; Thurman’s book was not read.
- NET Bible: Luke 14:26, translator notes
Biblical Studies Press · NET Bible
Supports reading the expression as relative allegiance, checked with Matthew 10:37 and the cost illustrations in Luke.
What was reviewed
Complete notes 1–2 on comparative hate language and one’s own life. Accessed 2026-09-25.
The brief notes must not be used to remove the demand’s real social and personal cost.