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 

Psalms 141:5

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

May my head not refuse ²  choice oil! ³ 

Indeed, my prayer is a witness against their evil deeds. ⁴ 

Proverbs 9:8

9:8 Do not reprove ⁵  a mocker or ⁶  he will hate you;

reprove a wise person and he will love you.

Proverbs 17:10

17:10 A rebuke makes a greater impression on ⁷  a discerning person

than a hundred blows on a fool. ⁸ 

Proverbs 27:5

27:5 Better is open ⁹  rebuke

than hidden ¹⁰  love.

Galatians 2:11-14

Paul Rebukes Peter

2:11 But when Cephas ¹¹  came to Antioch, ¹²  I opposed him to his face, because he had clearly done wrong. ¹³  2:12 Until ¹⁴  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ¹⁵  and separated himself ¹⁶  because he was afraid of those who were pro-circumcision. ¹⁷  2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them ¹⁸  by their hypocrisy. 2:14 But when I saw that they were not behaving consistently with the truth of the gospel, I said to Cephas ¹⁹  in front of them all, “If you, although you are a Jew, live like a Gentile and not like a Jew, how can you try to force ²⁰  the Gentiles to live like Jews?”

James 5:19

5:19 My brothers and sisters, ²¹  if anyone among you wanders from the truth and someone turns him back,

[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).

[141:5]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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.”

[17:10]  ⁷ 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]  ⁸ 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.

[27:5]  ⁹ tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.

[27:5]  ¹⁰ tn The Hebrew term translated “hidden” (a Pual participle from סָתַר, satar) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first line. What is described, then, is someone too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (W. McKane, Proverbs [OTL], 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3.

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

[2:11]  ¹² map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ¹³ tn Grk “because he stood condemned.”

[2:12]  ¹⁴ tn The conjunction γάρ has not been translated here.

[2:12]  ¹⁵ 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]  ¹⁶ tn Or “and held himself aloof.”

[2:12]  ¹⁷ 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]  ¹⁸ tn The words “with them” are a reflection of the σύν- (sun-) prefix on the verb συναπήχθη (sunaphcqh; see L&N 31.76).

[2:14]  ¹⁹ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ²⁰ tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).

[5:19]  ²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.