Ezekiel 3:20

3:20 “When a righteous person turns from his righteousness and commits iniquity, and I set an obstacle ¹  before him, he will die. If you have not warned him, he will die for his sin. The righteous deeds he performed will not be considered, but I will hold you accountable for his death.

Psalms 19:11

19:11 Yes, your servant finds moral guidance there; ² 

those who obey them receive a rich reward. ³ 

Proverbs 9:9

9:9 Give instruction ⁴  to a wise person, ⁵  and he will become wiser still;

teach ⁶  a righteous person and he will add to his ⁷  learning.

Proverbs 17:10

17:10 A rebuke makes a greater impression on ⁸  a discerning person

than a hundred blows on a fool. ⁹ 

Galatians 2:11-13

Paul Rebukes Peter

2:11 But when Cephas ¹⁰  came to Antioch, ¹¹  I opposed him to his face, because he had clearly done wrong. ¹²  2:12 Until ¹³  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ¹⁴  and separated himself ¹⁵  because he was afraid of those who were pro-circumcision. ¹⁶  2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them ¹⁷  by their hypocrisy.

James 5:20

5:20 he should know that the one who turns a sinner back from his wandering path ¹⁸  will save that person’s ¹⁹  soul from death and will cover a multitude of sins.

[3:20]  ¹ tn Or “stumbling block.” The Hebrew term refers to an obstacle in the road in Lev 19:14.

[19:11]  ² tn Heb “moreover your servant is warned by them.”

[19:11]  ³ tn Heb “in the keeping of them [there is] a great reward.”

[9:9]  ⁴ tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.

[9:9]  ⁵ sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.

[9:9]  ⁶ 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]  ⁷ tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.

[17:10]  ⁸ tn Heb “goes in deeper” (cf. NASB, NRSV). The verb נָחֵת (nakhet) “to go down; to descend” with the preposition בְּ (bet) means “to descend into; to make an impression on” someone.

[17:10]  ⁹ tn The form is the Hiphil infinitive of נָכָה (nakhah) with the comparative מִן, min. The word “fool” then would be an objective genitive – more than blows to/on a fool.

[2:11]  ¹⁰ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ¹¹ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ¹² tn Grk “because he stood condemned.”

[2:12]  ¹³ tn The conjunction γάρ has not been translated here.

[2:12]  ¹⁴ tn Grk “he drew back.” If ἑαυτόν (Jeauton) goes with both ὑπέστελλεν (Jupestellen) and ἀφώριζεν (afwrizen) rather than only the latter, the meaning would be “he drew himself back” (see BDAG 1041 s.v. ὑποστέλλω 1.a).

[2:12]  ¹⁵ tn Or “and held himself aloof.”

[2:12]  ¹⁶ tn Grk “the [ones] of the circumcision,” that is, the group of Jewish Christians who insisted on circumcision of Gentiles before they could become Christians.

[2:13]  ¹⁷ tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).

[5:20]  ¹⁸ tn Grk “from the error of his way” (using the same root as the verb “to wander, to err” in the first part of the verse).

[5:20]  ¹⁹ tn Grk “his soul”; the referent (the sinner mentioned at the beginning of the verse) has been specified in the translation for clarity.