Ulangan 8:5

8:5 Be keenly aware that just as a parent disciplines his child, ¹  the Lord your God disciplines you.

Ayub 5:17

5:17 “Therefore, ²  blessed ³  is the man whom God corrects, ⁴ 

so do not despise the discipline ⁵  of the Almighty. ⁶ 

Mazmur 94:12-13

94:12 How blessed is the one ⁷  whom you instruct, O Lord,

the one whom you teach from your law,

94:13 in order to protect him from times of trouble, ⁸ 

until the wicked are destroyed. ⁹ 

Amsal 3:11-12

3:11 My child, do not despise discipline from the Lord, ¹⁰ 

and do not loathe ¹¹  his rebuke.

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

just as a father ¹³  disciplines ¹⁴  the son in whom he delights.

Yeremia 30:11

30:11 For I, the Lord, affirm ¹⁵  that

I will be with you and will rescue you.

I will completely destroy all the nations where I scattered you.

But I will not completely destroy you.

I will indeed discipline you, but only in due measure.

I will not allow you to go entirely unpunished.” ¹⁶ 

Yeremia 30:1

Introduction to the Book of Consolation

30:1 The Lord spoke to Jeremiah. ¹⁷ 

Kolose 1:1

Salutation

1:1 From Paul, ¹⁸  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ibrani 12:5-11

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

“My son, do not scorn ¹⁹  the Lord’s discipline

or give up when he corrects ²⁰  you.

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ²¹ 

12:7 Endure your suffering ²²  as discipline; ²³  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, ²⁴  something all sons ²⁵  have shared in, then you are illegitimate and are not sons. 12:9 Besides, we have experienced discipline from ²⁶  our earthly fathers ²⁷  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ²⁸  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. 12:11 Now all discipline seems painful at the time, not joyful. ²⁹  But later it produces the fruit of peace and righteousness ³⁰  for those trained by it.

Wahyu 3:19

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

[8:5]  ¹ tn Heb “just as a man disciplines his son.” The Hebrew text reflects the patriarchal idiom of the culture.

[5:17]  ² 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]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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.

[94:13]  ⁸ tn Heb “to give him rest from the days of trouble.”

[94:13]  ⁹ tn Heb “until a pit is dug for the wicked.”

[3:11]  ¹⁰ tn Heb “the discipline of the Lord.”

[3:11]  ¹¹ 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]  ¹² 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]  ¹³ 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]  ¹⁴ 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.

[30:11]  ¹⁵ tn Heb “Oracle of the Lord.”

[30:11]  ¹⁶ tn The translation “entirely unpunished” is intended to reflect the emphatic construction of the infinitive absolute before the finite verb.

[30:1]  ¹⁷ tn Compare the headings at 7:1; 11:1; 18:1; 21:1 and the translator’s note at those places.

[1:1]  ¹⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[12:5]  ¹⁹ tn Or “disregard,” “think little of.”

[12:5]  ²⁰ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:6]  ²¹ sn A quotation from Prov 3:11-12.

[12:7]  ²² tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ²³ tn Or “in order to become disciplined.”

[12:8]  ²⁴ tn Grk “you are without discipline.”

[12:8]  ²⁵ tn Grk “all”; “sons” is implied by the context.

[12:9]  ²⁶ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ²⁷ 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]  ²⁸ tn Grk “and live.”

[12:9]  sn Submit ourselves…to the Father of spirits and receive life. This idea is drawn from Proverbs, where the Lord’s discipline brings life, while resistance to it leads to death (cf. Prov 4:13; 6:23; 10:17; 16:17).

[12:11]  ²⁹ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ³⁰ tn Grk “the peaceful fruit of righteousness.”

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