Psalms 89:31-33

89:31 if they break ¹  my rules

and do not keep my commandments,

89:32 I will punish their rebellion by beating them with a club, ² 

their sin by inflicting them with bruises. ³ 

89:33 But I will not remove ⁴  my loyal love from him,

nor be unfaithful to my promise. 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 3:11-12

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

and do not loathe ⁸  his rebuke.

3:12 For the Lord disciplines ⁹  those he loves,

just as a father ¹⁰  disciplines ¹¹  the son in whom he delights.

Amos 3:2

3:2 “I have chosen ¹²  you alone from all the clans of the earth. Therefore I will punish you for all your sins.”

Amos 3:1

Every Effect has its Cause

3:1 Listen, you Israelites, to this message which the Lord is proclaiming against ¹³  you! This message is for the entire clan I brought up ¹⁴  from the land of Egypt:

Colossians 1:1

Salutation

1:1 From Paul, ¹⁵  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Hebrews 12:6

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ¹⁶ 

Revelation 3:19

3:19 All those ¹⁷  I love, I rebuke and discipline. So be earnest and repent!

[89:31]  ¹ tn Or “desecrate.”

[89:32]  ² tn Heb “I will punish with a club their rebellion.”

[89:32]  ³ tn Heb “with blows their sin.”

[89:33]  ⁴ tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.

[89:33]  ⁵ tn Heb “and I will not deal falsely with my faithfulness.”

[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.

[3:12]  ⁹ 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]  ¹⁰ 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]  ¹¹ 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.

[3:2]  ¹² tn Heb “You only have I known.” The Hebrew verb יָדַע (yada’) is used here in its covenantal sense of “recognize in a special way.”

[3:1]  ¹³ tn Or “about.”

[3:1]  ¹⁴ tn One might expect a third person verb form (“he brought up”), since the Lord apparently refers to himself in the third person in the preceding sentence. This first person form, however, serves to connect this message to the earlier indictment (2:10) and anticipates the words of the following verse.

[1:1]  ¹⁵ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[12:6]  ¹⁶ sn A quotation from Prov 3:11-12.

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