Imamat 19:17

19:17 You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him. ¹ 

Imamat 19:2

19:2 “Speak to the whole congregation of the Israelites and tell them, ‘You must be holy because I, the Lord your God, am holy.

1 Samuel 19:22

19:22 Finally Saul ²  himself went to Ramah. When he arrived at the large cistern that is in Secu, he asked, “Where are Samuel and David?” They said, “At Naioth in Ramah.”

Mazmur 141:5

141:5 May the godly strike me in love and correct me!

May my head not refuse ³  choice oil! ⁴ 

Indeed, my prayer is a witness against their evil deeds. ⁵ 

Amsal 9:8-9

9:8 Do not reprove ⁶  a mocker or ⁷  he will hate you;

reprove a wise person and he will love you.

9:9 Give instruction ⁸  to a wise person, ⁹  and he will become wiser still;

teach ¹⁰  a righteous person and he will add to his ¹¹  learning.

Matius 15:23

15:23 But he did not answer her a word. Then ¹²  his disciples came and begged him, ¹³  “Send her away, because she keeps on crying out after us.”

Lukas 9:55

9:55 But Jesus ¹⁴  turned and rebuked them, ¹⁵ 

Lukas 9:1

The Sending of the Twelve Apostles

9:1 After ¹⁶  Jesus ¹⁷  called ¹⁸  the twelve ¹⁹  together, he gave them power and authority over all demons and to cure ²⁰  diseases,

Titus 1:1

Salutation

1:1 From Paul, ²¹  a slave ²²  of God and apostle of Jesus Christ, to further the faith ²³  of God’s chosen ones and the knowledge of the truth that is in keeping with godliness,

Titus 1:13

1:13 Such testimony is true. For this reason rebuke them sharply that they may be healthy in the faith

Wahyu 3:19

3:19 All those ²⁴  I love, I rebuke and discipline. So be earnest and repent!

[19:17]  ¹ tn Heb “and you will not lift up on him sin.” The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one’s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one’s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB).

[19:22]  ² tn Heb “he” (also in v. 23). the referent (Saul) has been specified in the translation for clarity.

[141:5]  ³ tn The form יָנִי (yaniy) appears to be derived from the verbal root נוּא (nu’). Another option is to emend the form to יְנָא (yÿna’), a Piel from נָאָה (na’ah), and translate “may choice oil not adorn my head” (see L. C. Allen, Psalms 101-150 [WBC], 271). In this case, choice oil, like delicacies in v. 4, symbolize the pleasures of sin.

[141:5]  ⁴ sn May my head not refuse choice oil. The psalmist compares the constructive criticism of the godly (see the previous line) to having refreshing olive oil poured over one’s head.

[141:5]  ⁵ tc Heb “for still, and my prayer [is] against their evil deeds.” The syntax of the Hebrew text is difficult; the sequence -כִּי־עוֹד וּ (kiy-’od u-, “for still and”) occurs only here. The translation assumes an emendation to כִּי עֵד תְפלָּתִי (“indeed a witness [is] my prayer”). The psalmist’s lament about the evil actions of sinful men (see v. 4) testifies against the wicked in the divine court.

[9:8]  ⁶ tn In view of the expected response for reproof, the text now uses a negated jussive to advise against the attempt. This is paralleled antithetically by the imperative in the second colon. This imperative is in an understood conditional clause: “if you reprove a wise person.”

[9:8]  ⁷ tn Heb “lest he hate you.” The particle פֶּן (pen, “lest”) expresses fear or precaution (R. J. Williams, Hebrew Syntax, 79, §476). The antonyms “love” and “hate” suggest that the latter means “reject” and the former means “choosing and embracing.”

[9:9]  ⁸ tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.

[9:9]  ⁹ sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.

[9:9]  ¹⁰ tn The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).

[9:9]  ¹¹ tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.

[15:23]  ¹² tn Here καί (kai) has been translated as “Then.”

[15:23]  ¹³ tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.

[9:55]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹⁵ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:55]  sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.

[9:1]  ¹⁶ tn Here δέ (de) has not been translated.

[9:1]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ¹⁸ tn An aorist participle preceding an aorist main verb may indicate either contemporaneous (simultaneous) action (“When he called… he gave”) or antecedent (prior) action (“After he called… he gave”). The participle συγκαλεσάμενος (sunkalesameno") has been translated here as indicating antecedent action.

[9:1]  ¹⁹ tc Some mss add ἀποστόλους (apostolou", “apostles”; א C* L Θ Ψ 070 0291 ˹³ 33 579 892 1241 1424 2542 pc lat) or μαθητὰς αὐτοῦ (maqhta" autou, “his disciples”; C³ al it) here, but such clarifying notes are clearly secondary.

[9:1]  ²⁰ sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[1:1]  ²¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ²² tn Traditionally, “servant” or “bondservant.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  sn Undoubtedly the background for the concept of being the Lord’s slave or servant is to be found in the Old Testament scriptures. For a Jew this concept did not connote drudgery, but honor and privilege. It was used of national Israel at times (Isa 43:10), but was especially associated with famous OT personalities, including such great men as Moses (Josh 14:7), David (Ps 89:3; cf. 2 Sam 7:5, 8) and Elijah (2 Kgs 10:10); all these men were “servants (or slaves) of the Lord.”

[1:1]  ²³ tn Grk “for the faith,” possibly, “in accordance with the faith.”

[3:19]  ²⁴ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”