Mazmur 6:1

Psalm 6 ¹ 

For the music director, to be accompanied by stringed instruments, according to the sheminith style; ²  a psalm of David.

6:1 Lord, do not rebuke me in your anger!

Do not discipline me in your raging fury! ³ 

Mazmur 88:7

88:7 Your anger bears down on me,

and you overwhelm me with all your waves. (Selah)

Mazmur 88:15-16

88:15 I am oppressed and have been on the verge of death since my youth. ⁴ 

I have been subjected to your horrors and am numb with pain. ⁵ 

88:16 Your anger overwhelms me; ⁶ 

your terrors destroy me.

Yesaya 27:8

27:8 When you summon her for divorce, you prosecute her; ⁷ 

he drives her away ⁸  with his strong wind in the day of the east wind. ⁹ 

Yesaya 54:8

54:8 In a burst ¹⁰  of anger I rejected you ¹¹  momentarily,

but with lasting devotion I will have compassion on you,”

says your protector, ¹²  the Lord.

Yeremia 10:24

10:24 Correct us, Lord, but only in due measure. ¹³ 

Do not punish us in anger or you will reduce us to nothing. ¹⁴ 

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 

Habakuk 3:2

3:2 Lord, I have heard the report of what you did; ¹⁷ 

I am awed, ¹⁸  Lord, by what you accomplished. ¹⁹ 

In our time ²⁰  repeat those deeds; ²¹ 

in our time reveal them again. ²² 

But when you cause turmoil, remember to show us mercy! ²³ 

Ibrani 12:5-11

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

“My son, do not scorn ²⁴  the Lord’s discipline

or give up when he corrects ²⁵  you.

12:6 “For the Lord disciplines the one he loves and chastises every son he accepts.” ²⁶ 

12:7 Endure your suffering ²⁷  as discipline; ²⁸  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, ²⁹  something all sons ³⁰  have shared in, then you are illegitimate and are not sons. 12:9 Besides, we have experienced discipline from ³¹  our earthly fathers ³²  and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? ³³  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. ³⁴  But later it produces the fruit of peace and righteousness ³⁵  for those trained by it.

[6:1]  ¹ sn Psalm 6. The psalmist begs the Lord to withdraw his anger and spare his life. Having received a positive response to his prayer, the psalmist then confronts his enemies and describes how they retreat.

[6:1]  ² tn The meaning of the Hebrew term שְׁמִינִית (shÿminit, “sheminith”) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

[6:1]  ³ sn The implication is that the psalmist has sinned, causing God to discipline him by bringing a life-threatening illness upon him (see vv. 2-7).

[88:15]  ⁴ tn Heb “and am dying from youth.”

[88:15]  ⁵ tn Heb “I carry your horrors [?].” The meaning of the Hebrew form אָפוּנָה (’afunah), which occurs only here in the OT, is unclear. It may be an adverb meaning “very much” (BDB 67 s.v.), though some prefer to emend the text to אָפוּגָה (’afugah, “I am numb”) from the verb פוּג (pug; see Pss 38:8; 77:2).

[88:16]  ⁶ tn Heb “passes over me.”

[27:8]  ⁷ tn The Hebrew text reads literally, “in [?], in sending her away, you oppose her.” The meaning of this line is uncertain. The form בְּסַאסְּאָה (bÿsa’ssÿ’ah) is taken as an infinitive from סַאסְּאָה (sa’ssÿ’ah) with a prepositional prefix and a third feminine singular suffix. (The MT does not have a mappiq in the final he [ה], however). According to HALOT 738 s.v. סַאסְּאָה the verb is a Palpel form from an otherwise unattested root cognate with an Arabic verb meaning “to gather beasts with a call.” Perhaps it means “to call, summon” here, but this is a very tentative proposal. בְּשַׁלְחָהּ (bÿshalkhah, “in sending her away”) appears to be a Piel infinitive with a prepositional prefix and a third feminine singular suffix. Since the Piel of שָׁלָח (shalakh) can sometimes mean “divorce” (HALOT 1514-15 s.v.) and the following verb רִיב (riv, “oppose”) can be used in legal contexts, it is possible that divorce proceedings are alluded to here. This may explain why Israel is referred to as feminine in this verse, in contrast to the masculine forms used in vv. 6-7 and 9.

[27:8]  ⁸ tn The Hebrew text has no object expressed, but one can understand a third feminine singular pronominal object and place a mappiq in the final he (ה) of the form to indicate the suffix.

[27:8]  ⁹ sn The “east wind” here symbolizes violent divine judgment.

[54:8]  ¹⁰ tn According to BDB 1009 s.v. שֶׁטֶף the noun שֶׁצֶף here is an alternate form of שֶׁטֶף (shetef, “flood”). Some relate the word to an alleged Akkadian cognate meaning “strength.”

[54:8]  ¹¹ tn Heb “I hid my face from you.”

[54:8]  ¹² tn Or “redeemer.” See the note at 41:14.

[10:24]  ¹³ tn Heb “with justice.”

[10:24]  ¹⁴ tn The words, “to almost nothing” are not in the text. They are implicit from the general context and are supplied by almost all English versions.

[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.

[3:2]  ¹⁷ tn Heb “your report,” that is, “the report concerning you.”

[3:2]  ¹⁸ tn Heb “I fear.” Some prefer to read, “I saw, Lord, what you accomplished” (cf. NEB).

[3:2]  ¹⁹ tn Heb “your work.”

[3:2]  ²⁰ tn Heb “in the midst of years.” The meaning of the phrase, which occurs only here in the OT, is uncertain (cf. NIV “in our day”; NEB, NASB “in the midst of the years”).

[3:2]  ²¹ tn Heb “revive it” (i.e., “your work”).

[3:2]  ²² tn Heb “make known.” The implied object is “your deeds”; the pronoun “them,” referring to “deeds” in the previous line, was employed in the translation to avoid redundancy. The suffix on the form חַיֵּיהוּ (khayyehu, “revive it”) does double duty in the parallelism.

[3:2]  ²³ tn Heb “in turmoil remember [to show] compassion.”

[12:5]  ²⁴ tn Or “disregard,” “think little of.”

[12:5]  ²⁵ tn Or “reproves,” “rebukes.” The Greek verb ἐλέγχω (elencw) implies exposing someone’s sin in order to bring correction.

[12:6]  ²⁶ sn A quotation from Prov 3:11-12.

[12:7]  ²⁷ tn Grk “endure,” with the object (“your suffering”) understood from the context.

[12:7]  ²⁸ tn Or “in order to become disciplined.”

[12:8]  ²⁹ tn Grk “you are without discipline.”

[12:8]  ³⁰ tn Grk “all”; “sons” is implied by the context.

[12:9]  ³¹ tn Grk “we had our earthly fathers as discipliners.”

[12:9]  ³² 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]  ³³ 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]  ³⁴ tn Grk “all discipline at the time does not seem to be of joy, but of sorrow.”

[12:11]  ³⁵ tn Grk “the peaceful fruit of righteousness.”