Amsal 1:30

1:30 they did not comply with my advice,

they spurned ¹  all my rebuke.

Amsal 5:12

5:12 And you will say, “How I hated discipline!

My heart spurned reproof!

Amsal 10:17

10:17 The one who heeds instruction ²  is on the way to ³  life,

but the one who rejects ⁴  rebuke goes astray.

Yesaya 1:5-6

1:5 ⁵ Why do you insist on being battered?

Why do you continue to rebel? ⁶ 

Your head has a massive wound, ⁷ 

your whole body is weak. ⁸ 

1:6 From the soles of your feet to your head,

there is no spot that is unharmed. ⁹ 

There are only bruises, cuts,

and open wounds.

They have not been cleansed ¹⁰  or bandaged,

nor have they been treated ¹¹  with olive oil. ¹² 

Yehezkiel 24:13-14

24:13 You mix uncleanness with obscene conduct. ¹³ 

I tried to cleanse you, ¹⁴  but you are not clean.

You will not be cleansed from your uncleanness ¹⁵ 

until I have exhausted my anger on you.

24:14 “‘I the Lord have spoken; judgment ¹⁶  is coming and I will act! I will not relent, or show pity, or be sorry! ¹⁷  I will judge you ¹⁸  according to your conduct ¹⁹  and your deeds, declares the sovereign Lord.’”

[1:30]  ¹ tn The verb “spurned” (נָאַץ, na’ats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).

[10:17]  ² tn Heb “discipline.” The noun מוּסָר (musar) has a basic two-fold range of meanings: (1) “discipline” (so NIV; NAB “admonition”; NCV, NLT “correction”) and (2) “instruction” (BDB 416 s.v.; so KJV, NASB, NRSV). The wise person listens to instruction (first colon); however, the fool will not even take discipline to heart (second colon).

[10:17]  ³ tn The term is a genitive of location indicating the goal (IBHS 147-48 §9.5.2f).

[10:17]  ⁴ sn The contrast with the one who holds fast to discipline is the one who forsakes or abandons reproof or correction. Whereas the first is an example, this latter individual causes people to wander from the true course of life, that is, causes them to err.

[1:5]  ⁵ sn In vv. 5-9 Isaiah addresses the battered nation (5-8) and speaks as their representative (9).

[1:5]  ⁶ tn Heb “Why are you still beaten? [Why] do you continue rebellion?” The rhetorical questions express the prophet’s disbelief over Israel’s apparent masochism and obsession with sin. The interrogative construction in the first line does double duty in the parallelism. H. Wildberger (Isaiah, 1:18) offers another alternative by translating the two statements with one question: “Why do you still wish to be struck that you persist in revolt?”

[1:5]  ⁷ tn Heb “all the head is ill”; NRSV “the whole head is sick”; CEV “Your head is badly bruised.”

[1:5]  ⁸ tn Heb “and all the heart is faint.” The “heart” here stands for bodily strength and energy, as suggested by the context and usage elsewhere (see Jer 8:18; Lam 1:22).

[1:6]  ⁹ tn Heb “there is not in it health”; NAB “there is no sound spot.”

[1:6]  ¹⁰ tn Heb “pressed out.”

[1:6]  ¹¹ tn Heb “softened” (so NASB, NRSV); NIV “soothed.”

[1:6]  ¹² sn This verse describes wounds like those one would receive in battle. These wounds are comprehensive and without remedy.

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

[24:13]  ¹⁴ 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]  ¹⁵ tn The Hebrew text adds the word “again.”

[24:14]  ¹⁶ tn Heb “it”; the referent has been specified in the translation for clarity.

[24:14]  ¹⁷ tn Or perhaps, “change my mind.”

[24:14]  ¹⁸ tc Some medieval Hebrew mss and the major ancient versions read a first person verb here. Most Hebrew mss read have an indefinite subject, “they will judge you,” which could be translated, “you will be judged.”

[24:14]  ¹⁹ tn Heb “ways.”