Leviticus 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 

Leviticus 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.

Leviticus 19:22

19:22 and the priest is to make atonement for him with the ram of the guilt offering before the Lord for his sin that he has committed, ²  and he will be forgiven ³  of his sin ⁴  that he has committed.

Psalms 141:5

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 

Proverbs 9:8-9

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.

Matthew 15:23

15:23 But he did not answer her a word. Then ¹⁴  his disciples came and begged him, ¹⁵  “Send her away, because she keeps on crying out after us.”

Luke 9:55

9:55 But Jesus ¹⁶  turned and rebuked them, ¹⁷ 

Luke 9:1

The Sending of the Twelve Apostles

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,

Luke 5:20

5:20 When ²³  Jesus ²⁴  saw their ²⁵  faith he said, “Friend, ²⁶  your sins are forgiven.” ²⁷ 

Titus 1:13

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

Revelation 3:19

3:19 All those ²⁸  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 “on his sin which he has sinned.”

[19:22]  ³ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him.”

[19:22]  ⁴ tn Heb “from his sin.”

[141:5]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.

[9:9]  ¹¹ sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.

[9:9]  ¹² 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]  ¹³ tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.

[15:23]  ¹⁴ tn Here καί (kai) has been translated as “Then.”

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

[9:55]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ¹⁷ 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.

[9:1]  ¹⁸ tn Here δέ (de) has not been translated.

[9:1]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:1]  ²⁰ 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]  ²¹ 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]  ²² sn Note how Luke distinguishes between exorcisms (authority over all demons) and diseases here.

[5:20]  ²³ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[5:20]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[5:20]  ²⁵ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[5:20]  ²⁶ 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).

[5:20]  ²⁷ 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.

[3:19]  ²⁸ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”