Job 5:17

5:17 “Therefore, ¹  blessed ²  is the man whom God corrects, ³ 

so do not despise the discipline ⁴  of the Almighty. ⁵ 

Psalms 94:12

94:12 How blessed is the one ⁶  whom you instruct, O Lord,

the one whom you teach from your law,

Proverbs 3:11

3:11 My child, do not despise discipline from the Lord, ⁷ 

and do not loathe ⁸  his rebuke.

Hebrews 12:5

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

“My son, do not scorn ⁹  the Lord’s discipline

or give up when he corrects ¹⁰  you.

Revelation 3:19

3:19 All those ¹¹  I love, I rebuke and discipline. So be earnest and repent!

[5:17]  ¹ 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]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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.”

[94:12]  ⁶ 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.

[3:11]  ⁷ tn Heb “the discipline of the Lord.”

[3:11]  ⁸ 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.

[12:5]  ⁹ tn Or “disregard,” “think little of.”

[12:5]  ¹⁰ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[3:19]  ¹¹ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”