Psalms 141:5

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

May my head not refuse ¹  choice oil! ² 

Indeed, my prayer is a witness against their evil deeds. ³ 

Proverbs 9:8

9:8 Do not reprove ⁴  a mocker or ⁵  he will hate you;

reprove a wise person and he will love you.

Proverbs 27:5-6

27:5 Better is open ⁶  rebuke

than hidden ⁷  love.

27:6 Faithful ⁸  are the wounds of a friend,

but the kisses ⁹  of an enemy are excessive. ¹⁰ 

Matthew 18:15-17

Restoring Christian Relationships

18:15 “If ¹¹  your brother ¹²  sins, ¹³  go and show him his fault ¹⁴  when the two of you are alone. If he listens to you, you have regained your brother. 18:16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. ¹⁵  18:17 If ¹⁶  he refuses to listen to them, tell it to the church. If ¹⁷  he refuses to listen to the church, treat him like ¹⁸  a Gentile ¹⁹  or a tax collector. ²⁰ 

Luke 17:3

17:3 Watch ²¹  yourselves! If ²²  your brother ²³  sins, rebuke him. If ²⁴  he repents, forgive him.

Galatians 2:11-14

Paul Rebukes Peter

2:11 But when Cephas ²⁵  came to Antioch, ²⁶  I opposed him to his face, because he had clearly done wrong. ²⁷  2:12 Until ²⁸  certain people came from James, he had been eating with the Gentiles. But when they arrived, he stopped doing this ²⁹  and separated himself ³⁰  because he was afraid of those who were pro-circumcision. ³¹  2:13 And the rest of the Jews also joined with him in this hypocrisy, so that even Barnabas was led astray with them ³²  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 ³³  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 ³⁴  the Gentiles to live like Jews?”

Galatians 6:1

Support One Another

6:1 Brothers and sisters, ³⁵  if a person ³⁶  is discovered in some sin, ³⁷  you who are spiritual ³⁸  restore such a person in a spirit of gentleness. ³⁹  Pay close attention ⁴⁰  to yourselves, so that you are not tempted too.

Ephesians 5:11

5:11 Do not participate in the unfruitful deeds of darkness, but rather ⁴¹  expose them. ⁴² 

Ephesians 5:1

Live in Love

5:1 Therefore, be ⁴³  imitators of God as dearly loved children

Ephesians 5:20

5:20 always giving thanks to God the Father for each other ⁴⁴  in the name of our Lord Jesus Christ,

Ephesians 5:2

5:2 and live ⁴⁵  in love, just as Christ also loved us ⁴⁶  and gave himself for us, a sacrificial and fragrant offering ⁴⁷  to God.

Ephesians 4:2

4:2 with all humility and gentleness, ⁴⁸  with patience, bearing with ⁴⁹  one another in love,

Titus 1:13

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

Titus 2:15

2:15 So communicate these things with the sort of exhortation or rebuke ⁵⁰  that carries full authority. ⁵¹  Don’t let anyone look down ⁵²  on you.

[141:5]  ¹ 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]  ² 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]  ³ 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]  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.”

[9:8]  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.”

[27:5]  ⁷ 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]  ⁸ 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.

[27:6]  ¹⁰ tn The Niphal participle of אָמַן (’aman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).

[27:6]  ¹¹ sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere – as indicated by their excessive number.

[27:6]  ¹² tn The form is נַעְתָּרוֹת (na’tarot), the Niphal participle of עָתַר (’atar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.

[18:15]  ¹³ tn Here δέ (de) has not been translated. All the “if” clauses in this paragraph are third class conditions in Greek.

[18:15]  ¹⁴ tn The Greek term “brother” can mean “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a) whether male or female. It can also refer to siblings, though here it is used in a broader sense to connote familial relationships within the family of God. Therefore, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[18:15]  ¹⁵ tc ‡ The earliest and best witnesses lack “against you” after “if your brother sins.” It is quite possible that the shorter reading in these witnesses (א B, as well as 0281 ˹ 579 pc sa) occurred when scribes either intentionally changed the text (to make it more universal in application) or unintentionally changed the text (owing to the similar sound of the end of the verb ἁμαρτήσῃ [Jamarthsh] and the prepositional phrase εἰς σέ [eis se]). However, if the mss were normally copied by sight rather than by sound, especially in the early centuries of Christianity, such an unintentional change is not as likely for these mss. And since scribes normally added material rather than deleted it for intentional changes, on balance, the shorter reading appears to be original. NA²⁷ includes the words in brackets, indicating doubts as to their authenticity.

[18:15]  ¹⁶ tn Grk “go reprove him.”

[18:16]  ¹⁶ sn A quotation from Deut 19:15.

[18:17]  ¹⁹ tn Here δέ (de) has not been translated.

[18:17]  ²⁰ tn Here δέ (de) has not been translated.

[18:17]  ²¹ tn Grk “let him be to you as.”

[18:17]  ²² tn Or “a pagan.”

[18:17]  ²³ sn To treat him like a Gentile or a tax collector means not to associate with such a person. See the note on tax collectors in 5:46.

[17:3]  ²² tn It is difficult to know if this looks back or forward or both. The warning suggests it looks back. For this verb, see Luke 8:18; 12:1, 15; 20:46; 21:8, 34. The present imperative reflects an ongoing spirit of watchfulness.

[17:3]  ²³ tn Both the “if” clause in this verse and the “if” clause in v. 4 are third class conditions in Greek.

[17:3]  ²⁴ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a, contra BDAG 19 s.v. 2.c), but with a familial connotation. It refers equally to men, women, or children. However, because of the familial connotations, “brother” has been retained in the translation here in preference to the more generic “fellow believer” (“fellow Christian” would be anachronistic in this context).

[17:3]  ²⁵ tn Grk “And if.” Here καί (kai) has not been translated because of differences between Greek and English style.

[2:11]  ²⁵ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:11]  ²⁶ map For location see JP1 F2; JP2 F2; JP3 F2; JP4 F2.

[2:11]  ²⁷ tn Grk “because he stood condemned.”

[2:12]  ²⁸ tn The conjunction γάρ has not been translated here.

[2:12]  ²⁹ 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]  ³⁰ tn Or “and held himself aloof.”

[2:12]  ³¹ 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]  ³¹ 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]  ³⁴ sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211).

[2:14]  ³⁵ tn Here ἀναγκάζεις (anankazei") has been translated as a conative present (see ExSyn 534).

[6:1]  ³⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:11.

[6:1]  ³⁸ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense, referring to both men and women.

[6:1]  ³⁹ tn Or “some transgression” (L&N 88.297).

[6:1]  ⁴⁰ sn Who are spiritual refers to people who are controlled and directed by God’s Spirit.

[6:1]  ⁴¹ tn Or “with a gentle spirit” or “gently.”

[6:1]  ⁴² tn Grk “taking careful notice.”

[5:11]  ⁴⁰ tn The Greek conjunction καὶ (kai) seems to be functioning here ascensively, (i.e., “even”), but is difficult to render in this context using good English. It may read something like: “but rather even expose them!”

[5:11]  ⁴¹ tn Grk “rather even expose.”

[5:1]  ⁴³ tn Or “become.”

[5:20]  ⁴⁶ tn Grk “for all.” The form “all” can be either neuter or masculine.

[5:2]  ⁴⁹ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ⁵⁰ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ⁵¹ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[4:2]  ⁵² tn Or “meekness.” The word is often used in Hellenistic Greek of the merciful execution of justice on behalf of those who have no voice by those who are in a position of authority (Matt 11:29; 21:5).

[4:2]  ⁵³ tn Or “putting up with”; or “forbearing.”

[2:15]  ⁵⁵ tn Or “reproof,” “censure.” The Greek word ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[2:15]  ⁵⁶ tn Grk “speak these things and exhort and rebuke with all authority.”

[2:15]  ⁵⁷ tn Or “let anyone despise you”; or “let anyone disregard you.”