Proverbs 1:24

1:24 However, ¹  because ²  I called but you refused to listen, ³ 

because ⁴  I stretched out my hand ⁵  but no one paid attention,

Proverbs 8:33

8:33 Listen to my instruction ⁶  so that you may be wise, ⁷ 

and do not neglect it.

Proverbs 13:18

13:18 The one who neglects ⁸  discipline ends up in ⁹  poverty and shame,

but the one who accepts reproof is honored. ¹⁰ 

Proverbs 15:32

15:32 The one who refuses correction despises himself, ¹¹ 

but whoever hears ¹²  reproof acquires understanding. ¹³ 

Jeremiah 11:10

11:10 They have gone back to the evil ways ¹⁴  of their ancestors of old who refused to obey what I told them. They, too, have paid allegiance to ¹⁵  other gods and worshiped them. Both the nation of Israel and the nation of Judah ¹⁶  have violated the covenant I made with their ancestors.

Ezekiel 5:6

5:6 Then she defied my regulations and my statutes, becoming more wicked than the nations ¹⁷  and the countries around her. ¹⁸  Indeed, they ¹⁹  have rejected my regulations, and they do not follow my statutes.

Zechariah 7:11

7:11 “But they refused to pay attention, turning away stubbornly and stopping their ears so they could not hear.

Matthew 17:5

17:5 While he was still speaking, a ²⁰  bright cloud ²¹  overshadowed ²²  them, and a voice from the cloud said, ²³  “This is my one dear Son, ²⁴  in whom I take great delight. Listen to him!” ²⁵ 

Acts 7:35

7:35 This same ²⁶  Moses they had rejected, saying, ‘Who made you a ruler and judge?’ ²⁷  God sent as both ruler and deliverer ²⁸  through the hand of the angel ²⁹  who appeared to him in the bush.

[1:24]  ¹ tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.

[1:24]  ² tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

[1:24]  ³ tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ⁴ tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[1:24]  ⁵ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[8:33]  ⁶ tn Heb “discipline.”

[8:33]  ⁷ tn The construction uses two imperatives joined with the vav (ו); this is a volitive sequence in which result or consequence is being expressed.

[13:18]  ⁸ tn The verb III פָּרַע (para’) normally means “to let go; to let alone” and here “to neglect; to avoid; to reject” (BDB 828 s.v.).

[13:18]  ⁹ tn The phrase “ends up in” does not appear in the Hebrew text, but is implied by the parallelism; it is supplied in the translation for the sake of smoothness.

[13:18]  ¹⁰ sn Honor and success are contrasted with poverty and shame; the key to enjoying the one and escaping the other is discipline and correction. W. McKane, Proverbs (OTL), 456, notes that it is a difference between a man of weight (power and wealth, from the idea of “heavy” for “honor”) and the man of straw (lowly esteemed and poor).

[15:32]  ¹¹ sn To “despise oneself” means to reject oneself as if there was little value. The one who ignores discipline is not interested in improving himself.

[15:32]  ¹² tn Or “heeds” (so NAB, NIV); NASB “listens to.”

[15:32]  ¹³ tn The Hebrew text reads קוֹנֶה לֵּב (qoneh lev), the participle of קָנָה (qanah, “to acquire; to possess”) with its object, “heart.” The word “heart” is frequently a metonymy of subject, meaning all the capacities of the human spirit and/or mind. Here it refers to the ability to make judgments or discernment.

[11:10]  ¹⁴ tn Or “They have repeated the evil actions of….”

[11:10]  ¹⁵ tn Heb “have walked/followed after.” See the translator’s note at 2:5 for the idiom.

[11:10]  ¹⁶ tn Heb “house of Israel and house of Judah.”

[5:6]  ¹⁷ sn The nations are subject to a natural law according to Gen 9; see also Amos 1:3-2:3; Jonah 1:2.

[5:6]  ¹⁸ tn Heb “she defied my laws, becoming wicked more than the nations, and [she defied] my statutes [becoming wicked] more than the countries around her.”

[5:6]  ¹⁹ sn One might conclude that the subject of the plural verbs is the nations/countries, but the context (vv. 5-6a) indicates that the people of Jerusalem are in view. The text shifts from using the feminine singular (referring to personified Jerusalem) to the plural (referring to Jerusalem’s residents). See L. C. Allen, Ezekiel (WBC), 1:73.

[17:5]  ²⁰ tn Grk “behold, a.” The Greek word ἰδού (idou) has not been translated here or in the following clause because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[17:5]  ²¹ sn This cloud is the cloud of God’s presence and the voice is his as well.

[17:5]  ²² tn Or “surrounded.”

[17:5]  ²³ tn Grk “behold, a voice from the cloud, saying.” This is an incomplete sentence in Greek which portrays intensity and emotion. The participle λέγουσα (legousa) was translated as a finite verb in keeping with English style.

[17:5]  ²⁴ tn Grk “my beloved Son,” or “my Son, the beloved [one].” The force of ἀγαπητός (agaphtos) is often “pertaining to one who is the only one of his or her class, but at the same time is particularly loved and cherished” (L&N 58.53; cf. also BDAG 7 s.v. 1).

[17:5]  ²⁵ sn The expression listen to him comes from Deut 18:15 and makes two points: 1) Jesus is a prophet like Moses, a leader-prophet, and 2) they have much yet to learn from him.

[7:35]  ²⁶ sn This same. The reference to “this one” occurs five times in this speech. It is the way the other speeches in Acts refer to Jesus (e.g., Acts 2:23).

[7:35]  ²⁷ sn A quotation from Exod 2:14 (see Acts 7:27). God saw Moses very differently than the people of the nation did. The reference to a ruler and a judge suggests that Stephen set up a comparison between Moses and Jesus, but he never finished his speech to make the point. The reader of Acts, however, knowing the other sermons in the book, recognizes that the rejection of Jesus is the counterpoint.

[7:35]  ²⁸ tn Or “liberator.” The meaning “liberator” for λυτρωτήν (lutrwthn) is given in L&N 37.129: “a person who liberates or releases others.”

[7:35]  ²⁹ tn Or simply “through the angel.” Here the “hand” could be understood as a figure for the person or the power of the angel himself. The remark about the angel appearing fits the first century Jewish view that God appears to no one (John 1:14-18; Gal 3:19; Deut 33:2 LXX).