ὀνειδίζω

From the study of Matthew 5:11

Range of meaning

To reproach, upbraid, revile, or throw someone's disgrace in their face. Its root noun, oneidos, means 'disgrace' or 'shame'. It is a speech act that lowers someone's public honour.

Against the English

'Insult' (BSB, NIV, NASB) can sound like a personal slight that hurts feelings. 'Revile' (KJV, ESV) and 'reproach' (WEB, YLT) keep more of the public, honour-damaging sense. NLT's 'mock' is close but narrower.

How it drifted

In a society built on honour and shame, reputation was social and economic standing: it decided who would marry into your family, trade with you, or let you eat with them. Modern English 'insult' is more private and psychological.

Used elsewhere in the period

LXX Psalm 68:10 (69:9 in English Bibles): 'the reproaches of those who reproach you fell on me'. Isaiah 51:7 (LXX): 'do not fear the reproach (oneidismon) of people'. Matthew uses the same verb in 27:44, where the bandits crucified with Jesus 'reviled him'.

From the study of Matthew 11:20

Range of meaning

To reproach, find fault with, upbraid. Also to insult, taunt or heap disgrace on someone. The related noun ὄνειδος / ὀνειδισμός means 'disgrace, shame, reproach'. The common thread is bringing shame into the open: naming publicly what dishonours someone, whether fairly (a rebuke) or unfairly (an insult).

Against the English

KJV 'upbraid' and YLT 'reproach' keep the idea of a rebuke for failure. BSB, WEB, ESV, NASB and NIV say 'denounce', which today sounds like a formal condemnation or accusation. That fits the woes that follow, but it loses the shame element. The supplied dictionary gloss 'revile' is too strong here: Jesus is not hurling abuse. He is a prophet stating their disgrace.

Used elsewhere in the period

In the Septuagint (the Greek Old Testament) it usually translates Hebrew ḥārap, 'to taunt, reproach': Goliath 'taunting' Israel's ranks (1 Sam 17:10), enemies taunting the psalmist (Ps 42:10 [LXX 41:11]). The noun often renders ḥerpāh, 'disgrace'. In the New Testament: those who reproach Jesus' disciples (Matt 5:11), the bandits who 'reviled' Jesus on the cross (Matt 27:44), Jesus reproaching the Eleven for unbelief (Mark 16:14, longer ending), God giving 'without reproaching' (Jas 1:5).

From the study of James 1:5

Range of meaning

To reproach, revile, taunt, insult, heap shame on someone with words. Used of mocking the crucified Jesus (Matthew 27:44), of insults against disciples (Matthew 5:11), and of Jesus rebuking the unbelief of the Eleven (Mark 16:14). In settings of giving, it means reminding the receiver of the favour, belittling them for needing it, or scolding them for asking.

Against the English

KJV 'upbraideth not' is accurate but archaic. 'Without reproach' (WEB, ESV, NASB) is accurate but can be misheard as 'blameless', as if describing God's own character. 'Without finding fault' (BSB, NIV) can suggest that God overlooks the asker's sins. The verb is about how God treats the asker in the act of giving: he does not humiliate the person who asks.

How it drifted

Most English renderings are formally fine. The drift comes from readers who do not know the ancient world of benefactors, where reproaching the recipient was a familiar and resented habit.

Used elsewhere in the period

Sirach 20:15: the fool 'gives little and reproaches much' (oneidisei). Sirach 41:22 (in some numbering 41:25): 'after giving, do not reproach' (mē oneidize). Sirach 18:15–18: 'My child, do not mix reproach with your good deeds… a fool will reproach ungraciously, and the gift of a grudging man makes the eyes melt.' Greek moralists such as Plutarch and Seneca (On Benefits) also condemn benefactors who 'remind' recipients of their gifts.