1 Chronicles 21:3-6

21:3 Joab replied, “May the Lord make his army ¹  a hundred times larger! My master, O king, do not all of them serve my master? Why does my master want to do this? Why bring judgment on Israel?” ² 

21:4 But the king’s edict stood, despite Joab’s objections. ³  So Joab left and traveled throughout Israel before returning to Jerusalem. ⁴  21:5 Joab reported to David the number of warriors. ⁵  In all Israel there were 1,100,000 ⁶  sword-wielding soldiers; Judah alone had 470,000 sword-wielding soldiers. ⁷  21:6 Now Joab ⁸  did not number Levi and Benjamin, for the king’s edict disgusted him.

Proverbs 9:8-9

9:8 Do not reprove ⁹  a mocker or ¹⁰  he will hate you;

reprove a wise person and he will love you.

9:9 Give instruction ¹¹  to a wise person, ¹²  and he will become wiser still;

teach ¹³  a righteous person and he will add to his ¹⁴  learning.

Proverbs 12:1

12:1 The one who loves discipline loves knowledge, ¹⁵ 

but the one who hates reproof is stupid. ¹⁶ 

Proverbs 25:12

25:12 Like an earring of gold and an ornament of fine gold, ¹⁷ 

so is a wise reprover to the ear of the one who listens. ¹⁸ 

Proverbs 27:5

27:5 Better is open ¹⁹  rebuke

than hidden ²⁰  love.

Jonah 1:6

1:6 The ship’s captain approached him and said, “What are you doing asleep? ²¹  Get up! Cry out ²²  to your god! Perhaps your god ²³  might take notice of us ²⁴  so that we might not die!”

Revelation 3:19

3:19 All those ²⁵  I love, I rebuke and discipline. So be earnest and repent!

[21:3]  ¹ tn Or “people.”

[21:3]  ² tn Heb “Why should it become guilt for Israel?” David’s decision betrays an underlying trust in his own strength rather than in divine provision. See also 1 Chr 27:23-24.

[21:4]  ³ tn Heb “and the word of the king was stronger than Joab.”

[21:4]  ⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[21:5]  ⁵ tn Heb “and Joab gave to David the number of the numbering of the army [or “people”].”

[21:5]  ⁶ tn Heb “a thousand thousands and one hundred thousand.”

[21:5]  ⁷ tc The parallel text in 2 Sam 24:9 has variant figures: “In Israel there were eight hundred thousand sword-wielding warriors, and in Judah there were five hundred thousands soldiers.”

[21:6]  ⁸ tn Heb “he”; the proper name (“Joab”) has been substituted for the pronoun here for stylistic reasons; the proper name occurs at the end of the verse in the Hebrew text, where it has been replaced by the pronoun (“him”) in the translation.

[9:8]  ⁹ 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]  ¹⁰ 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.”

[9:9]  ¹¹ tn The noun “instruction” does not appear in the Hebrew text, but is supplied in the translation.

[9:9]  ¹² sn The parallelism shows what Proverbs will repeatedly stress, that the wise person is the righteous person.

[9:9]  ¹³ tn The Hiphil verb normally means “to cause to know, make known”; but here the context suggests “to teach” (so many English versions).

[9:9]  ¹⁴ tn The term “his” does not appear in the Hebrew text, but is supplied for the sake of smoothness and clarity.

[12:1]  ¹⁵ sn Those who wish to improve themselves must learn to accept correction; the fool hates/rejects any correction.

[12:1]  ¹⁶ sn The word בָּעַר (ba’ar, “brutish; stupid”) normally describes dumb animals that lack intellectual sense. Here, it describes the moral fool who is not willing to learn from correction. He is like a dumb animal (so the term here functions as a hypocatastasis: implied comparison).

[25:12]  ¹⁷ sn This saying is another example of emblematic parallelism; the first half is the simile, and the second half makes the point from it: A wise rebuke that is properly received is of lasting value. The rebuke in the ear of an obedient student is like ornaments of fine jewelry.

[25:12]  ¹⁸ tn The “ear of the listener” refers to the obedient disciple, the one who complies with the reproof he hears. Cf. KJV, ASV, NAB “an obedient ear.”

[27:5]  ¹⁹ 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]  ²⁰ 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.

[1:6]  ²¹ tn Heb “What to you sleeping!” The Niphal participle נִרְדָּם (nirdam) from רָדַם (radam, “to sleep”) functions here not as a vocative use of the noun (so KJV, NKJV, ASV: “O sleeper,” RSV: “you sleeper”) but as a verbal use to depict uninterrupted sleep up to this point. The expression מַה־לְּךָ (mah-lÿkha, “what to you?”) can express surprise (BDB 552 s.v. מָה 1.a; e.g., Job 9:12; 22:12; Eccl 8:4; Isa 45:9,10) or indignation and contempt (BDB 552 s.v. מָה 1.c; e.g., 1 Kgs 19:9, 13). Accordingly, the captain is either surprised that Jonah is able to sleep so soundly through the storm (NIV “How can you sleep?”; JPS, NJPS “How can you be sleeping so soundly?”; NEB, REB “What, sound asleep?”) or indignant that Jonah would sleep in a life-threatening situation when he should be praying (CEV “How can you sleep at a time like this?”; NAB “What are you doing [+ sound NRSV] asleep?”; NJB: “What do you mean by sleeping?”).

[1:6]  ²² tn Heb “cry out” or “call upon.” The verb קָרָא (qara’, “to call out, to cry out”) + the preposition אֶל (’el, “to”) often depicts a loud, audible cry of prayer to God for help in the midst of trouble: “to call on, to shout to” (HALOT 1129 s.v. קרא 9.b; BDB 895 s.v. קָרָא 2.a; e.g., Judg 15:18; 1 Sam 12:17, 18; 2 Sam 22:7; Hos 7:7; Pss 3:4 [5 HT]; 4:3 [4 HT]). Jonker notes: “The basic meaning of qr’ is to draw attention to oneself by the audible use of one’s voice in order to establish contact with someone else. The reaction of the called person is normally expressed by the verbs…‘answer’ and…‘hear’” (L. Jonker, NIDOTTE 3:971).

[1:6]  ²³ tn Heb “the god.” The article on הָאֱלֹהִים (ha’elohim) denotes previous reference to אֱלֹהֶיךָ (’elohekha, “your god”; see IBHS 242-43 §13.5.1d). The captain refers here to the “god” just mentioned, that is, whatever god Jonah might pray to (“your god”).

[1:6]  ²⁴ tn Or “give thought to us.” The verb is found only here in the OT. Related nouns are in Job 12:5 and Ps 146:5. The captain hopes for some favorable attention from a god who might act on behalf of his endangered crewmen.

[3:19]  ²⁵ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”