Isaiah 27:7

27:7 Has the Lord struck down Israel like he did their oppressors? ¹ 

Has Israel been killed like their enemies? ² 

Isaiah 27:9

27:9 So in this way Jacob’s sin will be forgiven, ³ 

and this is how they will show they are finished sinning: ⁴ 

They will make all the stones of the altars ⁵ 

like crushed limestone,

and the Asherah poles and the incense altars will no longer stand. ⁶ 

Hebrews 12:5-10

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

“My son, do not scorn ⁷  the Lord’s discipline

or give up when he corrects ⁸  you.

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ⁹ 

12:7 Endure your suffering ¹⁰  as discipline; ¹¹  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, ¹²  something all sons ¹³  have shared in, then you are illegitimate and are not sons. 12:9 Besides, we have experienced discipline from ¹⁴  our earthly fathers ¹⁵  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ¹⁶  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 ¹⁷  I love, I rebuke and discipline. So be earnest and repent!

[27:7]  ¹ tn The Hebrew text reads literally, “Like the striking down of the one striking him down does he strike him down?” The meaning of the text is unclear, but this may be a rhetorical question, suggesting that Israel has not experienced divine judgment to the same degree as her oppressors. In this case “the one striking down” refers to Israel’s oppressors, while the pronoun “him” refers to Israel. The subject of the final verb (“does he strike down”) would then be God, while the pronoun “him” would again refer to Israel.

[27:7]  ² tn The Hebrew text reads literally, “Or like the killing of his killed ones is he killed?” If one accepts the interpretation of the parallel line outlined in the previous note, then this line too would contain a rhetorical question suggesting that Israel has not experienced destruction to the same degree as its enemies. In this case “his killed ones” refers to the one who struck Israel down, and Israel would be the subject of the final verb (“is he killed”).

[27:9]  ³ tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”

[27:9]  ⁴ tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a corruption of לְכַפֵּר (lekhaper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”).

[27:9]  ⁵ tn Heb “when he makes the stones of an altar.” The singular “altar” is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8.

[27:9]  ⁶ sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.

[12:5]  ⁷ tn Or “disregard,” “think little of.”

[12:5]  ⁸ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:6]  ⁹ sn A quotation from Prov 3:11-12.

[12:7]  ¹⁰ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ¹¹ tn Or “in order to become disciplined.”

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

[12:8]  ¹³ tn Grk “all”; “sons” is implied by the context.

[12:9]  ¹⁴ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ¹⁵ 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]  ¹⁶ tn Grk “and live.”

[3:19]  ¹⁷ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”