oneidizō

The lexical sense of the verb is not in dispute. BDAG treats ὀνειδίζω under two heads, finding fault in a way that demeans (reproach, revile, heap insults upon) and expressing strong disapproval (reproach, reprove, chide, rebuke); LSJ traces it from Homer forward, where it takes a dative of the person with an accusative of the thing cast in his teeth (Il. 9.34; Od. 18.380). Louw-Nida place the word-group in the domain of communication, subdomain of insult and slander, alongside ὑβρίζω and λοιδορέω, while separately listing the justified reproof use; Schneider in TDNT situates all three cognates (ὄνειδος, ὀνειδίζω, ὀνειδισμός) in the honor and shame system of the Greek city, where incurring reproach means loss of τιμή, and Spicq notes a range running from simple reproach through invective and mockery to abuse. The etymology goes back to an Indo-European root meaning to revile, with cognates in Sanskrit níndati and Gothic ga-naitjan, and there is no connection to ὄνομα despite a persistent folk etymology. In the Septuagint the verb regularly renders Hebrew חָרַף, most famously Goliath's taunt at 1 Samuel 17:26, and it belongs to the vocabulary of the reproached righteous sufferer of the Psalms (Pss 22, 69, 89). On the New Testament occurrences: Davies-Allison and France read Matthew 5:11 against Isaiah 51:7 as verbal abuse embedded in social ostracism, while Fitzmyer, Marshall, and Nolland take Luke's fuller series (hating, excluding, casting out the name as evil) to reflect formal expulsion, so that the reproach is a community verdict rather than a private slight. Marcus and Yarbro Collins read the reviling at Mark 15:32 and Matthew 27:44 as saturated with Psalms 22 and 69, so that the verb itself signals Jesus embodying the reproached sufferer of the psalter; Paul then invokes the same pattern by citing LXX Psalm 68:10 (69:9 MT) at Romans 15:3, the one New Testament verse where this verb and its cognate noun stand side by side. Matthew 11:20 and Mark 16:14 show the verb in legitimate prophetic denunciation and in correction of unbelief rather than unjust reviling. For James 1:5, Johnson, Davids, Martin, and McCartney point to Sirach 41:22 and the Hellenistic patronage habit of giving little and upbraiding much as the background of μὴ ὀνειδίζοντος, and Moulton-Milligan report the same complaint of benefits cast in one's teeth in the documentary papyri. At 1 Peter 4:14 Achtemeier, Elliott, and Jobes agree that the persecution in view is primarily social defamation and ostracism for bearing the name Christian, with the author reframing shame as honor before God. One text-critical note: at 1 Timothy 4:10 part of the Western tradition reads ὀνειδιζόμεθα for ἀγωνιζόμεθα, which Metzger rates C, but most editors retain ἀγωνιζόμεθα, so that verse is not counted among the occurrences here.