1 Corinthians 11:30

11:30 That is why many of you are weak and sick, and quite a few are dead. ¹ 

Deuteronomy 8:5

8:5 Be keenly aware that just as a parent disciplines his child, ²  the Lord your God disciplines you.

Job 5:17-18

5:17 “Therefore, ³  blessed ⁴  is the man whom God corrects, ⁵ 

so do not despise the discipline ⁶  of the Almighty. ⁷ 

5:18 For ⁸  he ⁹  wounds, ¹⁰  but he also bandages;

he strikes, but his hands also heal.

Job 33:18-30

33:18 He spares a person’s life from corruption, ¹¹ 

his very life from crossing over ¹²  the river.

33:19 Or a person is chastened ¹³  by pain on his bed,

and with the continual strife of his bones, ¹⁴ 

33:20 so that his life loathes food,

and his soul rejects appetizing fare. ¹⁵ 

33:21 His flesh wastes away from sight,

and his bones, which were not seen,

are easily visible. ¹⁶ 

33:22 He ¹⁷  draws near to the place of corruption,

and his life to the messengers of death. ¹⁸ 

33:23 If there is an angel beside him,

one mediator ¹⁹  out of a thousand,

to tell a person what constitutes his uprightness; ²⁰ 

33:24 and if ²¹  God ²²  is gracious to him and says,

‘Spare ²³  him from going down

to the place of corruption,

I have found a ransom for him,’ ²⁴ 

33:25 then his flesh is restored ²⁵  like a youth’s;

he returns to the days of his youthful vigor. ²⁶ 

33:26 He entreats God, and God ²⁷  delights in him,

he sees God’s face ²⁸  with rejoicing,

and God ²⁹  restores to him his righteousness. ³⁰ 

33:27 That person sings ³¹  to others, ³²  saying:

‘I have sinned and falsified what is right,

but I was not punished according to what I deserved. ³³ 

33:28 He redeemed my life ³⁴ 

from going down to the place of corruption,

and my life sees the light!’

Elihu’s Appeal to Job ³⁵ 

33:29 “Indeed, God does all these things,

twice, three times, in his dealings ³⁶  with a person,

33:30 to turn back his life from the place of corruption,

that he may be enlightened with the light of life.

Job 34:31-32

Job Is Foolish to Rebel

34:31 “Has anyone said to God,

‘I have endured chastisement, ³⁷ 

but I will not act wrongly any more.

34:32 Teach me what I cannot see. ³⁸ 

If I have done evil, I will do so no more.’

Psalms 94:12-13

94:12 How blessed is the one ³⁹  whom you instruct, O Lord,

the one whom you teach from your law,

94:13 in order to protect him from times of trouble, ⁴⁰ 

until the wicked are destroyed. ⁴¹ 

Psalms 118:18

118:18 The Lord severely ⁴²  punished me,

but he did not hand me over to death.

Proverbs 3:11-12

3:11 My child, do not despise discipline from the Lord, ⁴³ 

and do not loathe ⁴⁴  his rebuke.

3:12 For the Lord disciplines ⁴⁵  those he loves,

just as a father ⁴⁶  disciplines ⁴⁷  the son in whom he delights.

Isaiah 1:5

1:5 ⁴⁸ Why do you insist on being battered?

Why do you continue to rebel? ⁴⁹ 

Your head has a massive wound, ⁵⁰ 

your whole body is weak. ⁵¹ 

Jeremiah 7:28

7:28 So tell them: ‘This is a nation that has not obeyed the Lord their God and has not accepted correction. Faithfulness is nowhere to be found in it. These people do not even profess it anymore. ⁵² 

Zephaniah 3:2

3:2 She is disobedient; ⁵³ 

she refuses correction. ⁵⁴ 

She does not trust the Lord;

she does not seek the advice of ⁵⁵  her God.

Hebrews 12:5-11

12:5 And have you forgotten the exhortation addressed to you as sons?

“My son, do not scorn ⁵⁶  the Lord’s discipline

or give up when he corrects ⁵⁷  you.

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ⁵⁸ 

12:7 Endure your suffering ⁵⁹  as discipline; ⁶⁰  God is treating you as sons. For what son is there that a father does not discipline? 12:8 But if you do not experience discipline, ⁶¹  something all sons ⁶²  have shared in, then you are illegitimate and are not sons. 12:9 Besides, we have experienced discipline from ⁶³  our earthly fathers ⁶⁴  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ⁶⁵  12:10 For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. 12:11 Now all discipline seems painful at the time, not joyful. ⁶⁶  But later it produces the fruit of peace and righteousness ⁶⁷  for those trained by it.

[11:30]  ¹ tn Grk “are asleep.” The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[8:5]  ² tn Heb “just as a man disciplines his son.” The Hebrew text reflects the patriarchal idiom of the culture.

[5:17]  ³ tn The particle “therefore” links this section to the preceding; it points this out as the logical consequence of the previous discussion, and more generally, as the essence of Job’s suffering.

[5:17]  ⁴ tn The word אַשְׁרֵי (’ashre, “blessed”) is often rendered “happy.” But “happy” relates to what happens. “Blessed” is a reference to the heavenly bliss of the one who is right with God.

[5:17]  ⁵ tn The construction is an implied relative clause. The literal rendering would simply be “the man God corrects him.” The suffix on the verb is a resumptive pronoun, completing the use of the relative clause. The verb יָכַח (yakhakh) is a legal term; it always has some sense of a charge, dispute, or conflict. Its usages show that it may describe a strife breaking out, a charge or quarrel in progress, or the settling of a dispute (Isa 1:18). The derived noun can mean “reproach; recrimination; charge” (13:6; 23:4). Here the emphasis is on the consequence of the charge brought, namely, the correction.

[5:17]  ⁶ tn The noun מוּסַר (musar) is parallel to the idea of the first colon. It means “discipline, correction” (from יָסַר, yasar). Prov 3:11 says almost the same thing as this line.

[5:17]  ⁷ sn The name Shaddai occurs 31 times in the book. This is its first occurrence. It is often rendered “Almighty” because of the LXX and some of the early fathers. The etymology and meaning of the word otherwise remains uncertain, in spite of attempts to connect it to “mountains” or “breasts.”

[5:18]  ⁸ sn Verses 18-23 give the reasons why someone should accept the chastening of God – the hand that wounds is the same hand that heals. But, of course, the lines do not apply to Job because his suffering is not due to divine chastening.

[5:18]  ⁹ tn The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes….”

[5:18]  ¹⁰ tn The imperfect verbs in this verse describe the characteristic activities of God; the classification as habitual imperfect fits the idea and is to be rendered with the English present tense.

[33:18]  ¹¹ tn A number of interpreters and translations take this as “the pit” (see Job 17:14; cf. NAB, NASB, NIV, NRSV).

[33:18]  ¹² tc Here is another difficult line. The verb normally means “to pass through; to pass over,” and so this word would normally mean “from passing through [or over].” The word שֶׁלַח (shelakh) does at times refer to a weapon, but most commentators look for a parallel with “the pit [or corruption].” One suggestion is שְׁאוֹלָה (shÿ’olah, “to Sheol”), proposed by Duhm. Dhorme thought it was שַׁלַח (shalakh) and referred to the passageway to the underworld (see M. Tsevat, VT 4 [1954]: 43; and Svi Rin, BZ 7 [1963]: 25). See discussion of options in HALOT 1517-18 s.v. IV שֶׁלַח. The idea of crossing the river of death fits the idea of the passage well, although the reading “to perish by the sword” makes sense and was followed by the NIV.

[33:19]  ¹³ tc The MT has the passive form, and so a subject has to be added: “[a man] is chastened.” The LXX has the active form, indicating “[God] chastens,” but the object “a man” has to be added. It is understandable why the LXX thought this was active, within this sequence of verbs; and that is why it is the inferior reading.

[33:19]  ¹⁴ tc The Kethib “the strife of his bones is continual,” whereas the Qere has “the multitude of his bones are firm.” The former is the better reading in this passage. It indicates that the pain is caused by the ongoing strife.

[33:20]  ¹⁵ tn Heb “food of desire.” The word “rejects” is not in the Hebrew text, but is supplied in the translation for clarity.

[33:21]  ¹⁶ tc Heb “are laid bare.” This is the Qere reading; the Kethib means “bare height.” Gordis reverses the word order: “his bones are bare [i.e., crushed] so that they cannot be looked upon.” But the sense of that is not clear.

[33:22]  ¹⁷ tn Heb “his soul [נֶפֶשׁ, nefesh, “life”] draws near.”

[33:22]  ¹⁸ tn The MT uses the Hiphil participle, “to those who cause death.” This seems to be a reference to the belief in demons that brought about death, an idea not mentioned in the Bible itself. Thus many proposals have been made for this expression. Hoffmann and Budde divide the word into לְמוֹ מֵתִּים (lÿmo metim) and simply read “to the dead.” Dhorme adds a couple of letters to get לִמְקוֹם מֵתִּים (limqom metim, “to the place [or abode] of the dead”).

[33:23]  ¹⁹ sn The verse is describing the way God can preserve someone from dying by sending a messenger (translated here as “angel”), who could be human or angelic. This messenger will interpret/mediate God’s will. By “one … out of a thousand” Elihu could have meant either that one of the thousands of messengers at God’s disposal might be sent or that the messenger would be unique (see Eccl 7:28; and cp. Job 9:3).

[33:23]  ²⁰ tn This is a smoother reading. The MT has “to tell to a man his uprightness,” to reveal what is right for him. The LXX translated this word “duty”; the choice is adopted by some commentaries. However, that is too far from the text, which indicates that the angel/messenger is to call the person to uprightness.

[33:24]  ²¹ tn This verse seems to continue the protasis begun in the last verse, with the apodosis coming in the next verse.

[33:24]  ²² tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:24]  ²³ tc The verb is either taken as an anomalous form of פָּדַע (pada’, “to rescue; to redeem,” or “to exempt him”), or it is emended to some similar word, like פָּרַע (para’, “to let loose,” so Wright).

[33:24]  ²⁴ sn This verse and v. 28 should be compared with Ps 49:7-9, 15 (8-10, 16 HT) where the same basic vocabulary and concepts are employed.

[33:25]  ²⁵ tc The word רֻטֲפַשׁ (rutafash) is found nowhere else. One suggestion is that it should be יִרְטַב (yirtav, “to become fresh”), connected to רָטַב (ratav, “to be well watered [or moist]”). It is also possible that it was a combination of רָטַב (ratav, “to be well watered”) and טָפַשׁ (tafash, “to grow fat”). But these are all guesses in the commentaries.

[33:25]  ²⁶ tn The word describes the period when the man is healthy and vigorous, ripe for what life brings his way.

[33:26]  ²⁷ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  ²⁸ tn Heb “his face”; the referent (God) has been specified in the translation for clarity.

[33:26]  ²⁹ tn Heb “he”; the referent (God) has been specified in the translation for clarity.

[33:26]  ³⁰ tc Many commentators think this line is superfluous and so delete it. The RSV changed the verb to “he recounts,” making the idea that the man publishes the news of his victory or salvation (taking “righteousness” as a metonymy of cause).

[33:27]  ³¹ tc The verb יָשֹׁר (yashor) is unusual. The typical view is to change it to יָשִׁיר (yashir, “he sings”), but that may seem out of harmony with a confession. Dhorme suggests a root שׁוּר (shur, “to repeat”), but this is a doubtful root. J. Reider reads it יָשֵׁיר (yasher) and links it to an Arabic word “confesses” (ZAW 24 [1953]: 275).

[33:27]  ³² tn Heb “to men.”

[33:27]  ³³ tn The verb שָׁוָה (shavah) has the impersonal meaning here, “it has not been requited to me.” The meaning is that the sinner has not been treated in accordance with his deeds: “I was not punished according to what I deserved.”

[33:28]  ³⁴ sn See note on “him” in v. 24.

[33:29]  ³⁵ sn Elihu will repeat these instructions for Job to listen, over and over in painful repetition. See note on the heading to 32:1.

[33:29]  ³⁶ tn The phrase “in his dealings” is not in the Hebrew text, but has been supplied in the translation for clarification.

[34:31]  ³⁷ tn The Hebrew text has only “I lift up” or “I bear” (= I endure). The reading “I have been led astray” is obtained by changing the vowels to read a passive. If the MT is retained, an object has to be supplied, such as “chastisement” (so RSV, NASB) or “punishment” (NRSV). If not, then a different reading would be followed (e.g., “I was misguided” [NAB]; “I am guilty” [NIV]).

[34:32]  ³⁸ tn Heb “what I do not see,” more specifically, “apart from [that which] I see.”

[94:12]  ³⁹ tn Heb “[Oh] the happiness [of] the man.” Hebrew wisdom literature often assumes and reflects the male-oriented perspective of ancient Israelite society. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, we translate the gender and age specific “man” with the more neutral “one.” The generic masculine pronoun is used in v. 2.

[94:13]  ⁴⁰ tn Heb “to give him rest from the days of trouble.”

[94:13]  ⁴¹ tn Heb “until a pit is dug for the wicked.”

[118:18]  ⁴² tn The infinitive absolute emphasizes the following verbal idea.

[3:11]  ⁴³ tn Heb “the discipline of the Lord.”

[3:11]  ⁴⁴ tn The verb קוּץ (quts) has a two-fold range of meaning: (1) “to feel a loathing; to abhor” and (2) “to feel a sickening dread” (BDB 880 s.v.). The parallelism with “do not despise” suggests the former nuance here. The common response to suffering is to loathe it; however, the righteous understand that it refines one’s moral character and that it is a means to the blessing.

[3:12]  ⁴⁵ tn Heb “chastens.” The verb יָכַח (yakhakh) here means “to chasten; to punish” (HALOT 410 s.v. יכח 1) or “to correct; to rebuke” (BDB 407 s.v. 6). The context suggests some kind of corporeal discipline rather than mere verbal rebuke or cognitive correction. This verse is quoted in Heb 12:5-6 to show that suffering in the service of the Lord is a sign of membership in the covenant community (i.e., sonship).

[3:12]  ⁴⁶ tc MT reads וּכְאָב (ukh’av, “and like a father”) but the LXX reflects the Hiphil verb וְיַכְאִב (vÿyakh’iv, “and scourges every son he receives”). Both readings fit the parallelism; however, it is unnecessary to emend MT which makes perfectly good sense. The fact that the writer of Hebrews quotes this passage from the LXX and it became part of the inspired NT text does not mean that the LXX reflects the original Hebrew reading here.

[3:12]  ⁴⁷ tn The verb “disciplines” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of clarity.

[1:5]  ⁴⁸ sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).

[1:5]  ⁴⁹ tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”

[1:5]  ⁵⁰ tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”

[1:5]  ⁵¹ tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).

[7:28]  ⁵² tn Heb “Faithfulness has vanished. It is cut off from their lips.”

[3:2]  ⁵³ tn Heb “she does not hear a voice” Refusing to listen is equated with disobedience.

[3:2]  ⁵⁴ tn Heb “she does not receive correction.” The Hebrew phrase, when negated, refers elsewhere to rejecting verbal advice (Jer 17:23; 32:33; 35:13) and refusing to learn from experience (Jer 2:30; 5:3).

[3:2]  ⁵⁵ tn Heb “draw near to.” The present translation assumes that the expression “draw near to” refers to seeking God’s will (see 1 Sam 14:36).

[12:5]  ⁵⁶ tn Or “disregard,” “think little of.”

[12:5]  ⁵⁷ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:6]  ⁵⁸ sn A quotation from Prov 3:11-12.

[12:7]  ⁵⁹ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ⁶⁰ tn Or “in order to become disciplined.”

[12:8]  ⁶¹ tn Grk “you are without discipline.”

[12:8]  ⁶² tn Grk “all”; “sons” is implied by the context.

[12:9]  ⁶³ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ⁶⁴ tn Grk “the fathers of our flesh.” In Hebrews, “flesh” is a characteristic way of speaking about outward, physical, earthly life (cf. Heb 5:7; 9:10, 13), as opposed to the inward or spiritual dimensions of life.

[12:9]  ⁶⁵ tn Grk “and live.”

[12:11]  ⁶⁶ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ⁶⁷ tn Grk “the peaceful fruit of righteousness.”