Mazmur 73:12

73:12 Take a good look! This is what the wicked are like, ¹ 

those who always have it so easy and get richer and richer. ² 

Ayub 21:6

21:6 For, when I think ³  about this, I am terrified ⁴ 

and my body feels a shudder. ⁵ 

Amsal 3:11-12

3:11 My child, do not despise discipline from the Lord, ⁶ 

and do not loathe ⁷  his rebuke.

3:12 For the Lord disciplines ⁸  those he loves,

just as a father ⁹  disciplines ¹⁰  the son in whom he delights.

Yeremia 12:1-2

12:1 Lord, you have always been fair

whenever I have complained to you. ¹¹ 

However, I would like to speak with you about the disposition of justice. ¹² 

Why are wicked people successful? ¹³ 

Why do all dishonest people have such easy lives?

12:2 You plant them like trees and they put down their roots. ¹⁴ 

They grow prosperous and are very fruitful. ¹⁵ 

They always talk about you,

but they really care nothing about you. ¹⁶ 

Yeremia 12:1

12:1 Lord, you have always been fair

whenever I have complained to you. ¹⁷ 

However, I would like to speak with you about the disposition of justice. ¹⁸ 

Why are wicked people successful? ¹⁹ 

Why do all dishonest people have such easy lives?

Kolose 1:1

Salutation

1:1 From Paul, ²⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Ibrani 12:8

12:8 But if you do not experience discipline, ²¹  something all sons ²²  have shared in, then you are illegitimate and are not sons.

Wahyu 3:19

3:19 All those ²³  I love, I rebuke and discipline. So be earnest and repent!

[73:12]  ¹ tn Heb “Look, these [are] the wicked.”

[73:12]  ² tn Heb “the ones who are always at ease [who] increase wealth.”

[21:6]  ³ tn The verb is זָכַר (zakhar, “to remember”). Here it has the sense of “to keep in memory; to meditate; to think upon.”

[21:6]  ⁴ tn The main clause is introduced here by the conjunction, following the adverbial clause of time.

[21:6]  ⁵ tn Some commentators take “shudder” to be the subject of the verb, “a shudder seizes my body.” But the word is feminine (and see the usage, especially in Job 9:6 and 18:20). It is the subject in Isa 21:4; Ps 55:6; and Ezek 7:18.

[3:11]  ⁶ tn Heb “the discipline of the Lord.”

[3:11]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[12:1]  ¹¹ tn Or “Lord, you are fair when I present my case before you.”

[12:1]  ¹² tn Heb “judgments” or “matters of justice.” For the nuance of “complain to,” “fair,” “disposition of justice” assumed here, see BDB 936 s.v. רִיב Qal.4 (cf. Judg 21:22); BDB 843 s.v. צַדִּיק 1.d (cf. Ps 7:12; 11:7); BDB 1049 s.v. מִשְׁפָּט 1.f (cf. Isa 26:8; Ps 10:5; Ezek 7:27).

[12:1]  ¹³ tn Heb “Why does the way [= course of life] of the wicked prosper?”

[12:2]  ¹⁴ tn Heb “You planted them and they took root.”

[12:2]  ¹⁵ tn Heb “they grow and produce fruit.” For the nuance “grow” for the verb which normally means “go, walk,” see BDB 232 s.v. חָלַךְ Qal.I.3 and compare Hos 14:7.

[12:2]  ¹⁶ tn Heb “You are near in their mouths, but far from their kidneys.” The figure of substitution is being used here, “mouth” for “words” and “kidneys” for passions and affections. A contemporary equivalent might be, “your name is always on their lips, but their hearts are far from you.”

[12:1]  ¹⁷ tn Or “Lord, you are fair when I present my case before you.”

[12:1]  ¹⁸ tn Heb “judgments” or “matters of justice.” For the nuance of “complain to,” “fair,” “disposition of justice” assumed here, see BDB 936 s.v. רִיב Qal.4 (cf. Judg 21:22); BDB 843 s.v. צַדִּיק 1.d (cf. Ps 7:12; 11:7); BDB 1049 s.v. מִשְׁפָּט 1.f (cf. Isa 26:8; Ps 10:5; Ezek 7:27).

[12:1]  ¹⁹ tn Heb “Why does the way [= course of life] of the wicked prosper?”

[1:1]  ²⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[12:8]  ²¹ tn Grk “you are without discipline.”

[12:8]  ²² tn Grk “all”; “sons” is implied by the context.

[3:19]  ²³ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”