2 Samuel 12:9-10

12:9 Why have you shown contempt for the word of the Lord by doing evil in my ¹  sight? You have struck down Uriah the Hittite with the sword and you have taken his wife as your own! ²  You have killed him with the sword of the Ammonites. 12:10 So now the sword will never depart from your house. For you have despised me by taking the wife of Uriah the Hittite as your own!’

2 Samuel 12:14

12:14 Nonetheless, because you have treated the Lord with such contempt ³  in this matter, the son who has been born to you will certainly die.”

Leviticus 26:41

26:41 (and I myself will walk in hostility against them and bring them into the land of their enemies), and ⁴  then their uncircumcised hearts become humbled and they make up for ⁵  their iniquity,

Leviticus 26:43

26:43 The land will be abandoned by them ⁶  in order that it may make up for ⁷  its Sabbaths while it is made desolate ⁸  without them, ⁹  and they will make up for their iniquity because ¹⁰  they have rejected my regulations and have abhorred ¹¹  my statutes.

Job 5:17-18

5:17 “Therefore, ¹²  blessed ¹³  is the man whom God corrects, ¹⁴ 

so do not despise the discipline ¹⁵  of the Almighty. ¹⁶ 

5:18 For ¹⁷  he ¹⁸  wounds, ¹⁹  but he also bandages;

he strikes, but his hands also heal.

Proverbs 3:12

3:12 For the Lord disciplines ²⁰  those he loves,

just as a father ²¹  disciplines ²²  the son in whom he delights.

Hebrews 12:6-10

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ²³ 

12:7 Endure your suffering ²⁴  as discipline; ²⁵  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, ²⁶  something all sons ²⁷  have shared in, then you are illegitimate and are not sons. 12:9 Besides, we have experienced discipline from ²⁸  our earthly fathers ²⁹  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ³⁰  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.

Revelation 3:19

3:19 All those ³¹  I love, I rebuke and discipline. So be earnest and repent!

[12:9]  ¹ tc So the Qere; the Kethib has “his.”

[12:9]  ² tn Heb “to you for a wife.” This expression also occurs at the end of v. 10.

[12:14]  ³ tc The MT has here “because you have caused the enemies of the Lord to treat the Lord with such contempt.” This is one of the so-called tiqqune sopherim, or “emendations of the scribes.” According to this ancient tradition, the scribes changed the text in order to soften somewhat the negative light in which David was presented. If that is the case, the MT reflects the altered text. The present translation departs from the MT here. Elsewhere the Piel stem of this verb means “treat with contempt,” but never “cause someone to treat with contempt.”

[26:41]  ⁴ tn Heb “or then,” although the LXX has “then” and the Syriac “and then.”

[26:41]  ⁵ tn Heb “and then they make up for.” On the verb “make up for” see the note on v. 34 above.

[26:43]  ⁶ tn Heb “from them.” The preposition “from” refers here to the agent of the action (J. E. Hartley, Leviticus [WBC], 455).

[26:43]  ⁷ tn The jussive form of the verb with the simple vav (ו) here calls for a translation that expresses purpose.

[26:43]  ⁸ tn The verb is the Hophal infinitive construct with the third feminine singular suffix (GKC 182 §67.y; cf. v. 34).

[26:43]  ⁹ tn Heb “from them.”

[26:43]  ¹⁰ tn Heb “because and in because,” a double expression, which is used only here and in Ezek 13:10 (without the vav) for emphasis (GKC 492 §158.b).

[26:43]  ¹¹ tn Heb “and their soul has abhorred.”

[5:17]  ¹² 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]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn The addition of the independent pronoun here makes the subject emphatic, as if to say, “For it is he who makes….”

[5:18]  ¹⁹ 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.

[3:12]  ²⁰ 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]  ²¹ 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]  ²² 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.

[12:6]  ²³ sn A quotation from Prov 3:11-12.

[12:7]  ²⁴ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ²⁵ tn Or “in order to become disciplined.”

[12:8]  ²⁶ tn Grk “you are without discipline.”

[12:8]  ²⁷ tn Grk “all”; “sons” is implied by the context.

[12:9]  ²⁸ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ²⁹ 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]  ³⁰ tn Grk “and live.”

[3:19]  ³¹ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”