Yesaya 9:13

9:13 The people did not return to the one who struck them,

they did not seek reconciliation ¹  with the Lord who commands armies.

Yesaya 9:21

9:21 Manasseh fought against ²  Ephraim,

and Ephraim against Manasseh;

together they fought against Judah.

Despite all this, his anger does not subside,

and his hand is ready to strike again. ³ 

Yeremia 2:30

2:30 “It did no good for me to punish your people.

They did not respond to such correction.

You slaughtered your prophets

like a voracious lion.” ⁴ 

Yeremia 5:3

5:3 Lord, I know you look for faithfulness. ⁵ 

But even when you punish these people, they feel no remorse. ⁶ 

Even when you nearly destroy them, they refuse to be corrected.

They have become as hardheaded as a rock. ⁷ 

They refuse to change their ways. ⁸ 

Yeremia 6:28-30

6:28 I reported, ⁹ 

“All of them are the most stubborn of rebels! ¹⁰ 

They are as hard as bronze or iron.

They go about telling lies.

They all deal corruptly.

6:29 The fiery bellows of judgment burn fiercely.

But there is too much dross to be removed. ¹¹ 

The process of refining them has proved useless. ¹² 

The wicked have not been purged.

6:30 They are regarded as ‘rejected silver’ ¹³ 

because the Lord rejects them.”

Yehezkiel 24:13

24:13 You mix uncleanness with obscene conduct. ¹⁴ 

I tried to cleanse you, ¹⁵  but you are not clean.

You will not be cleansed from your uncleanness ¹⁶ 

until I have exhausted my anger on you.

Ibrani 12:5-8

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

“My son, do not scorn ¹⁷  the Lord’s discipline

or give up when he corrects ¹⁸  you.

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ¹⁹ 

12:7 Endure your suffering ²⁰  as discipline; ²¹  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, ²²  something all sons ²³  have shared in, then you are illegitimate and are not sons.

[9:13]  ¹ tn This verse describes the people’s response to the judgment described in vv. 11-12. The perfects are understood as indicating simple past.

[9:21]  ² tn The words “fought against” are supplied in the translation both here and later in this verse for stylistic reasons.

[9:21]  ³ tn Heb “in all this his anger is not turned, and still his hand is outstretched” (KJV and ASV both similar); NIV “his hand is still upraised.”

[9:21]  sn See the note at 9:12.

[2:30]  ⁴ tn Heb “Your sword devoured your prophets like a destroying lion.” However, the reference to the sword in this and many similar idioms is merely idiomatic for death by violent means.

[5:3]  ⁵ tn Heb “O Lord, are your eyes not to faithfulness?” The question is rhetorical and expects a positive answer.

[5:3]  ⁶ tn Commentaries and lexicons debate the meaning of the verb here. The MT is pointed as though from a verb meaning “to writhe in anguish or contrition” (חוּל [khul]; see, e.g., BDB 297 s.v. חוּל 2.c), but some commentaries and lexicons repoint the text as though from a verb meaning “to be sick,” thus “to feel pain” (חָלָה [khalah]; see, e.g., HALOT 304 s.v. חָלָה 3). The former appears more appropriate to the context.

[5:3]  ⁷ tn Heb “They made their faces as hard as a rock.”

[5:3]  ⁸ tn Or “to repent”; Heb “to turn back.”

[6:28]  ⁹ tn These words are not in the text but are supplied in the translation for clarity. Some takes these words to be the continuation of the Lord’s commission of Jeremiah to the task of testing them. However, since this is the evaluation, the task appears to be complete. The words are better to be taken as Jeremiah’s report after he has completed the task.

[6:28]  ¹⁰ tn Or “arch rebels,” or “hardened rebels.” Literally “rebels of rebels.”

[6:29]  ¹¹ tn Heb “The bellows blow fiercely; the lead is consumed by the fire.” The translation tries to clarify a metaphor involving ancient metallurgy. In the ancient refining process lead was added as a flux to remove impurities from silver ore in the process of oxidizing the lead. Jeremiah says that the lead has been used up and the impurities have not been removed. The translation is based on the recognition of an otherwise unused verb root meaning “blow” (נָחַר [nakhar]; cf. BDB 1123 s.v. I חָרַר and HALOT 651 s.v. נָחַר) and the Masoretes’ suggestion that the consonants מאשׁתם be read מֵאֵשׁ תַּם (me’esh tam) rather than as מֵאֶשָּׁתָם (me’eshatam, “from their fire”) from an otherwise unattested noun אֶשָּׁה (’eshah).

[6:29]  ¹² tn Heb “The refiner refines them in vain.”

[6:30]  ¹³ tn This translation is intended to reflect the wordplay in the Hebrew text where the same root word is repeated in the two lines.

[24:13]  ¹⁴ tn Heb “in your uncleanness (is) obscene conduct.”

[24:13]  ¹⁵ tn Heb “because I cleansed you.” In this context (see especially the very next statement), the statement must refer to divine intention and purpose. Despite God’s efforts to cleanse his people, they resisted him and remained morally impure.

[24:13]  ¹⁶ tn The Hebrew text adds the word “again.”

[12:5]  ¹⁷ tn Or “disregard,” “think little of.”

[12:5]  ¹⁸ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:6]  ¹⁹ sn A quotation from Prov 3:11-12.

[12:7]  ²⁰ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ²¹ tn Or “in order to become disciplined.”

[12:8]  ²² tn Grk “you are without discipline.”

[12:8]  ²³ tn Grk “all”; “sons” is implied by the context.