141:5 May the godly strike me in love and correct me!
May my head not refuse 5 choice oil! 6
Indeed, my prayer is a witness against their evil deeds. 7
9:8 Do not reprove 8 a mocker or 9 he will hate you;
reprove a wise person and he will love you.
9:9 Give instruction 10 to a wise person, 11 and he will become wiser still;
teach 12 a righteous person and he will add to his 13 learning.
9:1 After 18 Jesus 19 called 20 the twelve 21 together, he gave them power and authority over all demons and to cure 22 diseases,
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).
2 tn Heb “on his sin which he has sinned.”
3 tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”
4 tn Heb “from his sin.”
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.
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.
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.
4 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.”
5 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.”
5 tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.
6 sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.
7 tn The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).
8 tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.
6 tn Here καί (kai) has been translated as “Then.”
7 tn Grk “asked him, saying.” The participle λέγοντες (legontes) is redundant here in contemporary English and has not been translated.
7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
8 tc Many
8 tn Here δέ (de) has not been translated.
9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
10 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.
11 tc Some
12 sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.
9 tn Here καί (kai) has not been translated because of differences between Greek and English style.
10 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
11 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
12 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
13 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
10 tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”