Category
124 Bible verses about Offense, offending
When you face hurts, you can find real comfort and guidance in Scripture. God's word reminds us that He is our refuge and strength, especially when things get tough.
Facing hurts with humility and forgiveness can truly heal your wounds and restore relationships. Loving your neighbor is a fundamental command, and that includes loving your enemies and blessing those who persecute you. I know it's a challenge, but it's part of what God calls us to as His followers.
The Bible teaches us that offenses are just a part of life. But it also encourages us to handle them in a way that honors God and leads to reconciliation. In Matthew 18:21-22, Jesus gives us key instruction on forgiveness: "Then Peter came to Jesus and asked, ‘Lord, how many times shall I forgive my brother or sister who sins against me? Up to seven times?’ Jesus answered, ‘I tell you, not seven times, but seventy-seven times.’"
This passage tells me that Jesus wants us to have hearts that don't hold onto bitterness and resentment. He wants us to forgive others, just as our Heavenly Father has forgiven us.
For even Rebbe, Melech HaMoshiach did not please himself; but, as it is written, V'CHERPOT CHORPECHA NAF'LU ALAI ("The reproaches of those who reproach You have fallen on me")[TEHILLIM 69:9-10].
Therefore, if you bring your korban (sacrifice) to the Mizbeach (altar), and there you remember that your Ach [b’Moshiach] has something against you,
leave your korban there before the Mizbeach, and go and first be reconciled to your Ach [b’Moshiach]; and then come offer your korban.
[3:36] Shema, Eloheinu, for we are despised; turn their insults upon their own head, and give them as plunder in a land of captivity;
Neither will I cause men to hear in thee the taunts of the Goyim any more, neither shalt thou bear the cherpah of the people any more, neither shalt thou cause thy nation to stumble any more, saith Adonoi Hashem.
And have Chen v'Chesed graciousness with one another. Be kind, tenderhearted, forgiving each other, as also Hashem in Rebbe, Melech HaMoshiach forgave you.
His mouth is full of cursing and deceit and fraud; under his leshon (tongue) is trouble and iniquity.
Being soivel (bearing with) one another and extending selicha (forgiveness) to each other, if it should be that one is murmuring his complaint against another; just as Adoneinu extended selicha to you, so also you should extend selicha.
And the Bnei Ya'akov came from the sadeh when they heard it; and the anashim were grieved, and they were in wrath greatly, because he had wrought nevalah (folly, disgrace, outrage) against Yisroel in lying with Bat Ya'akov; which thing ought not to be done.
And Dovid spoke to the anashim that stood by him, saying, What shall be done for the ish that killeth this Pelishti, and taketh away the cherpah (reproach) from Yisroel? For who is this Pelishti hearel (uncircumcised Philistine) that he should defy the ma'arkhot Elohim Chayyim (arrayed battle forces of the living G-d)?
And when Dovid heard that Naval was dead, he said, Baruch Hashem, that hath upheld the cause of my cherpah (reproach) from the yad of Naval, and hath kept his eved from ra'ah; for Hashem hath returned the ra'ah (wickedness) of Naval upon his own rosh. And Dovid sent and communed with Avigal, to take her to him as isha.
(11) As with the crushing of my atzamot (bones), mine tzorer (vexers, harassers) reproach me; while they say all day long unto me, Where is Eloheicha?
And if your Ach b’Moshiach sins against you, go and reprove him in private, just between the two of you; if he listens to you, you have gained your Ach b’Moshiach.
Not rendering ra'ah for ra'ah or lashon hora for lashon hora, but, fahkert (on the contrary), rendering a bracha (blessing), because to this tachlis (purpose) you were given your kri'ah (calling), that you may inherit a bracha (blessing).
(10) For kinas Beitcha (zeal for Thy House) hath consumed me; and the cherpot of them that scorned Thee are fallen upon me [Yn 2:17].
(20) Thou hast known the cherpah (scorn) I bear, and my shame, and my dishonor; mine adversaries are all before Thee.
For if you give men mechila (pardon, forgiveness) for their chattaim (sins), so also your Av shbaShomayim will give selicha (forgiveness) to you.
But if you do not give men mechila (forgiveness), neither will your chattaim receive selicha from your Av.
Let us therefore no longer pass judgment on one another, but decide this rather: not to put an occasion for michshol (stumbling, offense, downfall 9:32-33) in the way of the Ach b'Moshiach.
(21) Reproach hath broken my lev; and I have sickness as unto death; and I looked for some to take pity, but there was none; and for menachamim (comforters), but I found none.
Pay attention to yourselves. If your ach sins and you rebuke him, and if he makes teshuva, grant him selicha (forgiveness).
And if shevah paamim during the yom he sins against you and shevah paamim he turns around to you saying, I make teshuva, you will grant him selicha.
And repay unto our shekhenim (neighbors) sevenfold into their kheyk their reproach, wherewith they have reproached Thee, Adonoi.
Have da'as of this, my beloved Achim b'Moshiach. Let every man be quick to hear, slow to speak, slow to ka'as (anger). [MISHLE 10:19]
For the ka'as of Bnei Adam does not accomplish the Tzikat Hashem.
Judge not lest you be judged.
For with what gezar din (verdict) you judge, you will be judged, and with what measure you measure, it will be measured to you.
Have ka'as and do not sin; do not let the shemesh go down on your anger. [TEHILLIM 4:4]
A nega [see Isaiah 53:8 for Moshiach’s nega taken for unfaithful Israel] and dishonor shall he get; and his cherpah (reproach) shall not be wiped away.
A fool's wrath is known immediately, but a prudent man covereth kalon (shame, disgrace, shameful nakedness).
He that covereth a peysha (transgression) seeketh love; but he that repeateth a matter separateth the best of friends.
The seichel adam deferreth his anger, and it is his tiferet (glory) to pass over a peysha (transgression).
Cast out the scoffer, and contention shall leave; indeed, strife and kalon (shame) shall cease.
It is a fine thing not to eat meat nor drink wine nor anything by which your Ach b'Moshiach stumbles.
They say, If an ish put away [in divorce] his isha, and she go from him, and become another man's, shall he return unto her again? Shall not that eretz be defiled and forbidden? But thou hast played the zonah with re'im rabbim (many lovers); yet shuv (turn) to Me, saith Hashem.
Be without michshol both to Yehudim and to Yevanim and to the Kehillah of Hashem,
He offereth his lekhi (cheek) to him that striketh him; he is filled full with reproach [Isa 50:6].
And HaMelech shall do according to his will; and he shall exalt himself, and magnify himself above every g-d, and shall speak monstous things against the G-d of g-ds, and shall prosper till the wrath be accomplished; for that is determined shall be done.
Pleasant words are as a honeycomb, sweet to the nefesh, and marpeh (healing) to the atzmot (bones).
I have heard the reproach of Moav, and the revilings of the Bnei Ammon, whereby they have reproached My nation, and magnified themselves against their territory.
Then the Kohen Gadol made the keriah (rending, tearing of his garments), saying, He has committed Chillul Hashem. What further need do we have of edut? Hinei! Now you have heard the Chillul Hashem.
Doing nothing according to anochiyut (selfishness 1:17) nor according to empty ga’avah (conceit, haughtiness, arrogance), but in anavah (humility), fergin (graciously grant) each other esteem above yourselves [Ro 12:10].
Let each of you talmidim look after not only your own interests, but also the best interests of others [2:21; 1C 10:24,33].
Above all else, have fervent ahavah among yourselves, for AHAVAH KOL PEYSHA'IM T'CHASSEH ("love covers all wrongs” MISHLE 10:12).
In reply, those of Yehudah said to him, For a ma'aseh tov we do not stone you, but for Chillul Hashem and because you, being a man, make yourself G-d. [VAYIKRA 24:16]
There is one who speaketh rash words like the wounding of a cherev, but the lashon of the chachamim promotes marpeh (healing).
Then, having approached, Kefa said to Rebbe, Melech HaMoshiach: Adoni, how often will my brother sin against me and I will grant to him selicha (forgiveness)? As many as shevah (seven) times?
Rebbe, Melech HaMoshiach says to Kefa, I do not say to you as many as shevah, but as many as shivim (seventy) times shevah.
Let all merirut lev (bitterness) and ka'as and wrath and clamor and lashon hora be removed from you, with all resha.
An ish chemah (angry man) stirreth up madon (strife), but he that is slow to anger pacifies a quarrel.
ahavah does not behave shamelessly; ahavah does not in anochiyut insist on its own way; ahavah is not touchy and vindictive, keeping a record of wrongs (ZECHARYAH 8:17).
Therefore, as Bechirim (Chosen ones) of Hashem, Kadoshim and ahuvim, enrobe yourselves in tender feelings of rachmei Shomayim (heavenly compassion, mercy), chesed (lovingkindness), anavah (humility), shiflut (lowliness), and savlanut (longsuffering),
Being soivel (bearing with) one another and extending selicha (forgiveness) to each other, if it should be that one is murmuring his complaint against another; just as Adoneinu extended selicha to you, so also you should extend selicha.
Therefore, having put away all rishus (malice), all remiyah (guile, fraud, deceit) and tzevi'ut (hypocrisy) and kin'ah (envy) and all lashon hora,
The beginning of madon (strife) is like releasing mayim, therefore stop contention before a quarrel begins.
Therefore, everything that you wish Bnei Adam do for you, thus also you do for them. For this is the Torah and the Neviim.
And fier zich (comport oneself) in your derech in ahavah, as also Moshiach had ahavah for us and gave Himself up on behalf of us as a korban and zevach to Hashem for a RE'ACH HANNICHOACH ("a pleasant aroma" BERESHIS 8:21).
Pursue shalom with kol Bnei Adam, and the kedushah without which no one will see Hashem.
See that no one returns ra'ah for ra'ah, but always pursue haTov both for one another and for all.
And an eved Hashem ought not be a Ba’al Machlokes (quarrelsome person), but ought to be eidel (gentle, courteous) to all, a skilled rabbinic moreh, savlan (patient),
Chaverim, let us have ahavah one for another, because ahavah is of Hashem, and everyone having ahavah has been born of Hashem and has da'as of Hashem.
The one not having ahavah did not have da'as of Hashem, because Hashem is ahavah.
We, the strong, ought to support the weaknesses of those without chizzuk (1:11-12), and not to please ourselves.
Let each of us please his re'a with a view to what is beneficial, for upbuilding.
He that is devoid of lev [of understanding] despiseth his re'a, but an ish tevunot holdeth his peace.
But the chochmah from above is berishonah (in the first place) tehorah (pure), then ohevet shalom (peaceloving), then eidel (gentle) and considerate, then full of rachamim and p’ri tov, and without maso panim and tzevi’ut.
And the p’ri haTzedek is shalom sown by the ones making shalom. (Prov 11:18; Isa 32:17; Hos 10:12]
He who is shomer over his peh (mouth) and his lashon (tongue) is shomer over his nefesh from tzoros.
Repay no one ra’a (evil) for ra’a (evil). Take into consideration what is haTov in the sight of everyone and do that. [MISHLE 3:4 TARGUM HASHIVIM]
If possible, so far as it depends on you, live in shalom with everyone.
Do not take your own revenge, beloved, but give opportunity for G-d's Charon Af (burning wrath), for it is written, LI NAKAM V'SHILEM ("Vengeance is mine and recompense, repayment-- I am He who will repay, says Hashem" DEVARIM 32:35).
A brother offended is harder to be won than a strong city, and their contentious quarrelings are like the bars of an armon (citadel).
You have heard that it was said, AYIN TACHAT AYIN, SHEN TACHAT SHEN (An eye for an eye and a tooth for a tooth SHEMOT 21:24).
But I say to you, Do not set yourself against the rasha (evil person), but whoever hits you on your right cheek, turn to him also the other cheek.
Say not, I will do so to him as he hath done to me, I will render to the ish according to his work.
Let no lashon hora proceed out of your peh, but only a dvar that is tov, for edification in accordance with the need, that it may mediate Chen v'Chesed Hashem to the ones hearing.
But reverence in your levavot Rebbe, Melech HaMoshiach as Adoneinu, prepared always for a hitstaddekut (an apologetic defense) to everyone coming to you with a she'elah (question), ready with a word concerning the tikvah in you,
But with anavah (meekness) and yirat Shomayim, having a clear matzpun (conscience [3:21]), so that, when you are maligned by lashon hora, your abusers may be humiliated by your midas chasidus in Moshiach.
u-slach lanu es chovoteinu kaasher salachnu (and forgive us our debts as we forgive) gam anachnu lachayaveinu (also our debtors).
May your lashon always be with the Chen v'Chesed Hashem, seasoned with melach (salt), so that you may have da'as how it is necessary for you to answer each one.
Achim B'Moshiach, if indeed a man is overtaken in some averah, you ones with ruchniyus restore such a one in a spirit of anavah (meekness), watching out for yourself lest also you come under nisayon (temptation).
Now to anyone whom you give selichah (forgiveness) of anything, I do as well, for indeed what I have forgiven, if I have forgiven anything, it is for your sake in the presence of Moshiach;
Lest we should be outsmarted by Hasatan [Lk 22:31]; for we do not lack da'as of his kesharim (conspiracies).
But I say to you, Love your enemies, and offer tefillos (prayers) for the ones bringing redifah (persecution) upon you.
A marpeh lashon (a tongue of healing) is an Etz Chayyim, but selef (perversity) therein is crushing to the ruach (spirit).
If anyone considers himself to be one of the Charedim (Orthodox, G-dfearing Jewish religious ones), yet has lashon hora and does not bridle his tongue but instead causes his lev to fall under remiyah (deceit), this one's chasidus (piety) is worthless. [TEHILLIM 34:13; 39:1; 141:3]
Let your chassidus (piety) and sobriety be known to kol Bnei Adam; Moshiach Adoneinu is near.
He that is slow to anger is better than the gibbor; and he that ruleth his ruach than he that captures a city.
HAISH HECHAFETZ CHAYYIM OHEV YAMIM LIROT TOV ("For the one wanting to love life and to see good days") NETZOR L'SHONECHA MERAH U’SFATECHA MIDABER MIRMAH ("Let him stop his tongue from speaking lashon hora and his lips from speaking remiyah [guile, fraud, deceit]."
“Let him turn away from resha and let him do that which is good, let him seek shalom and pursue it");
Hashem is rachum and channun, slow to anger, and plenteous in chesed.
He will not strive l'netzach; neither will He keep His anger l'olam.
He hath not dealt with us according to chata'einu (our sins); nor repaid us according to avonoteinu (our iniquities).
Oy lOlam (Woe to the World) because of its michsholim (stumbling blocks)! For it is inevitable that michsholim come; but oy to that man through whom the michshol comes.
But welcome the one who is weak in emunah (faith). But not for the purpose of setting him straight in arguments.
A mattan (gift) in secret pacifieth af (anger), and a shochad (bribe) in the kheyk (bosom, i.e., a concealed bribe) strong wrath.
But beware lest somehow your cherut (freedom) becomes a michshol (stumbling block) to the weak ones.
And Rebbe, Melech HaMoshiach said to his talmidim, It is impossible for the nisayon (temptation) to sin not to come, but oy through whom it comes.
Therefore, if okhel causes my Ach b'Moshiach to trip on a michshol, I should never eat meat again, lest I cause my Ach b'Moshiach to stumble.
But whoever causes a michshol (stumbling block) for one of these little ones, who have emunah in me, it is better for him that a heavy millstone be hung around his neck, and that he be drowned in the depth of the sea.
Chet Channun (gracious) is Hashem, and full of compassion; erech apayim (slow to anger), and of great chesed.
One of gadol chemah (great temper) shall bear onesh (punishment), for if thou deliver him, yet thou must do it again.
But I say to you, that for every careless lashon horah (evil speech) that men speak, they will be called to account on the Yom HaDin (the Day of Judgment).
For by your dvarim you will be pronounced tzodek (righteous), and by your dvarim you will be charged with guilt.
Already, therefore, it is a total defeat for you, that you have lawsuits with one another. Why not rather suffer wrong? Why not rather be cheated?
But you yourselves do wrong and practice hona'ah (cheating), and this to your Achim b'Moshiach.
And, Avot, do not provoke your yeladim to ka'as, but nurture them in the musar of Hashem and His tokhechah (reproof). [BERESHIS 18:19; DEVARIM 6:7; MISHLE 13:24; 22:6]
Ashrey are you when they reproach you and persecute you and speak all kinds of lashon horah against you, speaking sheker (falsehood, lies) because of me [Moshiach].
Do not murmur, Achim b'Moshiach, against one another, lest you be judged. Hinei, haShofet is standing before the delet! [SHEMOT 15:24; 16:2; 17:3; BAMIDBAR 14:2,29; 16:41; TEHILLIM 94:2]
He that is slow to wrath is of rav tevunah (great understanding), but he that is angrily impulsive exalteth folly.
With all anavah (humility) of mind and meekness, with savlanut (longsuffering), showing forbearance to one another in ahavah,
Being eager to keep the achdus (unity) of the Ruach Hakodesh in the uniting bond of shalom;
In the multitude of devarim there wanteth not sin, but he that restraineth his sfatayim (lips) is maskil (wise).
“All things are lawful”? But not all things are beneficial; “All things are lawful”? But not all things edify [6:12].
Let no one seek his own benefit but the benefit of the other.
So you, why do you judge your Ach b'Moshiach? Or you, why do you despise your Ach b'Moshiach? For we shall all stand in the Bet Din (Court of Law) of Hashem (see 2C 5:10) before his Kisse Din (judgment seat), his Kisse Mishpat,
Rebbe, Melech HaMoshiach, who, being reviled, did not retaliate; suffering, he did not utter iyumim (threats), but handed himself over, entrusting himself to the Shofet Tzedek (Righteous Judge [4:5]);
Mavet and chayyim are in the power of the lashon, and they that love it shall eat the p’ri (fruit) thereof.
Show mishpochah (family) affection to one another in ahavah shel achvah (brotherly love). Be first in esteeming one another, in showing mutual respect.
A mitzvah chadasha I give to you, that you have ahavah (agape) one for the other, as I have had ahavah (agape) for you, so also you have ahavah (agape) one for the another. [VAYIKRA 19:18]
By this will kol Bnei Adam have da'as that my talmidim you are, if ahavah you have one for the other.
The one with ahavah for the Ach b'Moshiach of him makes his maon (dwelling, permanent residence, Yn 14:2, 23) in the Ohr (Light) and a cause for michshol (stumbling, falling) is not in him. [TEHILLIM 119:165]
An ish hath simchah in the apt reply of his peh (mouth), and a timely davar, mah tov (how good!)