Proverbs 9:7-8

9:7 Whoever corrects ¹  a mocker is asking for ²  insult; ³ 

whoever reproves a wicked person receives ⁴  abuse.

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

reprove a wise person and he will love you.

Proverbs 15:12

15:12 The scorner does not love ⁷  one who corrects him; ⁸ 

he will not go to ⁹  the wise.

Matthew 11:2

Jesus and John the Baptist

11:2 Now when John ¹⁰  heard in prison about the deeds Christ ¹¹  had done, he sent his disciples to ask a question: ¹² 

Matthew 14:3-4

14:3 For Herod had arrested John, bound him, ¹³  and put him in prison on account of Herodias, his brother Philip’s wife, 14:4 because John had repeatedly told ¹⁴  him, “It is not lawful for you to have her.” ¹⁵ 

Mark 6:17-18

6:17 For Herod himself had sent men, arrested John, and bound him in prison on account of Herodias, his brother Philip’s wife, because Herod ¹⁶  had married her. 6:18 For John had repeatedly told ¹⁷  Herod, “It is not lawful for you to have your brother’s wife.” ¹⁸ 

[9:7]  ¹ tn The active participle יֹסֵר (yoser) describes one who tries to correct by means of instruction and discipline; it is paralleled by the Hiphil participle which refers to someone who rebukes or reproves another. Anyone trying this on these types of people would be inviting trouble.

[9:7]  ² tn Heb “receives for himself.”

[9:7]  ³ tn The word means “dishonor” or “disgrace.” It is paralleled with מוּמוֹ (mumo), translated “abuse.” The latter term means “blemish,” although some would emend the text to read “reproach.” The MT is figurative but not impossible to interpret: Whoever tries to rebuke a wicked person will receive only insults and perhaps physical attack.

[9:7]  ⁴ tn The verb “receives” is supplied in the translation for the sake of clarity and smoothness.

[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.”

[15:12]  ⁷ sn This is an understatement, the opposite being intended (a figure called tapeinosis). A scorner rejects any efforts to reform him.

[15:12]  ⁸ tn The form הוֹכֵחַ (hokheakh) is a Hiphil infinitive absolute. It could function as the object of the verb (cf. NIV, NRSV) or as a finite verb (cf. KJV, NASB, NLT). The latter has been chosen here because of the prepositional phrase following it, although that is not a conclusive argument.

[15:12]  ⁹ tc The MT has אֶל (’el, “to [the wise]”), suggesting seeking the advice of the wise. The LXX, however, has “with the wise,” suggesting אֶת (’et).

[11:2]  ¹⁰ sn John refers to John the Baptist.

[11:2]  ¹¹ tc The Western codex D and a few other mss (0233 1424 al) read “Jesus” here instead of “Christ.” This is not likely to be original because it is not found in the earliest and most important mss, nor in the rest of the ms tradition.

[11:2]  ¹² tc Instead of “by his disciples” (see the tn below for the reading of the Greek), the majority of later mss (C³ L ˹ Ï lat bo) have “two of his disciples.” The difference in Greek, however, is only two letters: διὰ τῶν μαθητῶν αὐτοῦ vs. δύο τῶν μαθητῶν αὐτοῦ (dia twn maqhtwn autou vs. duo twn maqhtwn autou). Although an accidental alteration could account for either of these readings, it is more likely that δύο is an assimilation to the parallel in Luke 7:18. Further, διά is read by a good number of early and excellent witnesses (א B C* D P W Z Δ Θ 0233 ˹³ 33 sa), and thus should be considered original.

[14:3]  ¹³ tc ‡ Most witnesses (א² C D L W Z Θ 0106 Ë^1,13 33 Ï lat) read αὐτόν (auton, “him”) here as a way of clarifying the direct object; various important witnesses lack the word, however (א* B 700 pc ff¹ h q). The original wording most likely lacked it, but it has been included here due to English style. NA²⁷ includes the word in brackets, indicating reservations about its authenticity.

[14:4]  ¹⁴ tn The imperfect tense verb is here rendered with an iterative force.

[14:4]  ¹⁵ sn This marriage of Herod to his brother Philip’s wife was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.

[6:17]  ¹⁶ tn Grk “he”; here it is necessary to specify the referent as “Herod,” since the nearest previous antecedent in the translation is Philip.

[6:18]  ¹⁷ tn The imperfect tense verb is here rendered with an iterative force.

[6:18]  ¹⁸ sn It is not lawful for you to have your brother’s wife. This was a violation of OT law (Lev 18:16; 20:21). In addition, both Herod Antipas and Herodias had each left marriages to enter into this union.