Ulangan 8:5

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

Mazmur 32:1-5

Psalm 32 ² 

By David; a well-written song. ³ 

32:1 How blessed ⁴  is the one whose rebellious acts are forgiven, ⁵ 

whose sin is pardoned! ⁶ 

32:2 How blessed is the one ⁷  whose wrongdoing the Lord does not punish, ⁸ 

in whose spirit there is no deceit. ⁹ 

32:3 When I refused to confess my sin, ¹⁰ 

my whole body wasted away, ¹¹ 

while I groaned in pain all day long.

32:4 For day and night you tormented me; ¹² 

you tried to destroy me ¹³  in the intense heat ¹⁴  of summer. ¹⁵  (Selah)

32:5 Then I confessed my sin;

I no longer covered up my wrongdoing.

I said, “I will confess ¹⁶  my rebellious acts to the Lord.”

And then you forgave my sins. ¹⁷  (Selah)

Mazmur 73:14-15

73:14 I suffer all day long,

and am punished every morning.”

73:15 If I had publicized these thoughts, ¹⁸ 

I would have betrayed your loyal followers. ¹⁹ 

Mazmur 89:30-34

89:30 If his sons reject my law

and disobey my regulations,

89:31 if they break ²⁰  my rules

and do not keep my commandments,

89:32 I will punish their rebellion by beating them with a club, ²¹ 

their sin by inflicting them with bruises. ²² 

89:33 But I will not remove ²³  my loyal love from him,

nor be unfaithful to my promise. ²⁴ 

89:34 I will not break ²⁵  my covenant

or go back on what I promised. ²⁶ 

Mazmur 119:71

119:71 It was good for me to suffer,

so that I might learn your statutes.

Mazmur 119:75

119:75 I know, Lord, that your regulations ²⁷  are just.

You disciplined me because of your faithful devotion to me. ²⁸ 

Amsal 3:12

3:12 For the Lord disciplines ²⁹  those he loves,

just as a father ³⁰  disciplines ³¹  the son in whom he delights.

Amsal 13:24

13:24 The one who spares his rod ³²  hates ³³  his child, ³⁴ 

but the one who loves his child ³⁵  is diligent ³⁶  in disciplining ³⁷  him.

Yesaya 27:9

27:9 So in this way Jacob’s sin will be forgiven, ³⁸ 

and this is how they will show they are finished sinning: ³⁹ 

They will make all the stones of the altars ⁴⁰ 

like crushed limestone,

and the Asherah poles and the incense altars will no longer stand. ⁴¹ 

Yeremia 10:24

10:24 Correct us, Lord, but only in due measure. ⁴² 

Do not punish us in anger or you will reduce us to nothing. ⁴³ 

Yakobus 1:12

1:12 Happy is the one ⁴⁴  who endures testing, because when he has proven to be genuine, he will receive the crown of life that God ⁴⁵  promised to those who love him.

Yakobus 5:11

5:11 Think of how we regard ⁴⁶  as blessed those who have endured. You have heard of Job’s endurance and you have seen the Lord’s purpose, that the Lord is full of compassion and mercy. ⁴⁷ 

Wahyu 3:19

3:19 All those ⁴⁸  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.

[32:1]  ² sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.

[32:1]  ³ tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.

[32:1]  ⁴ tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). Here it refers to the relief that one experiences when one’s sins are forgiven.

[32:1]  ⁵ tn Heb “lifted up.”

[32:1]  ⁶ tn Heb “covered over.”

[32:2]  ⁷ tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”

[32:2]  ⁸ tn Heb “blessed [is] the man to whom the Lord does not impute wrongdoing.”

[32:2]  ⁹ sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.

[32:3]  ¹⁰ tn Heb “when I was silent.”

[32:3]  ¹¹ tn Heb “my bones became brittle.” The psalmist pictures himself as aging and growing physically weak. Trying to cover up his sin brought severe physical consequences.

[32:4]  ¹² tn Heb “your hand was heavy upon me.”

[32:4]  ¹³ tc Heb “my [?] was turned.” The meaning of the Hebrew term לְשַׁד (lÿshad) is uncertain. A noun לָשָׁד (lashad, “cake”) is attested in Num 11:8, but it would make no sense to understand that word in this context. It is better to emend the form to לְשֻׁדִּי (lÿshuddiy, “to my destruction”) and understand “your hand” as the subject of the verb “was turned.” In this case the text reads, “[your hand] was turned to my destruction.” In Lam 3:3 the author laments that God’s “hand” was “turned” (הָפַךְ, hafakh) against him in a hostile sense.

[32:4]  sn You tried to destroy me. The psalmist’s statement reflects his perspective. As far as he was concerned, it seemed as if the Lord was trying to kill him.

[32:4]  ¹⁴ tn The translation assumes that the plural form indicates degree. If one understands the form as a true plural, then one might translate, “in the times of drought.”

[32:4]  ¹⁵ sn Summer. Perhaps the psalmist suffered during the hot season and perceived the very weather as being an instrument of divine judgment. Another option is that he compares his time of suffering to the uncomfortable and oppressive heat of summer.

[32:5]  ¹⁶ tn The Hiphil of ידה normally means “give thanks, praise,” but here, as in Prov 28:13, it means “confess.”

[32:5]  ¹⁷ tn Heb “the wrongdoing of my sin.” By joining synonyms for “sin” in this way, the psalmist may be emphasizing the degree of his wrongdoing.

[73:15]  ¹⁸ tn Heb “If I had said, ‘I will speak out like this.’”

[73:15]  ¹⁹ tn Heb “look, the generation of your sons I would have betrayed.” The phrase “generation of your [i.e., God’s] sons” occurs only here in the OT. Some equate the phrase with “generation of the godly” (Ps 14:5), “generation of the ones seeking him” (Ps 24:6), and “generation of the upright” (Ps 112:2). In Deut 14:1 the Israelites are referred to as God’s “sons.” Perhaps the psalmist refers here to those who are “Israelites” in the true sense because of their loyalty to God (note the juxtaposition of “Israel” with “the pure in heart” in v. 1).

[89:31]  ²⁰ tn Or “desecrate.”

[89:32]  ²¹ tn Heb “I will punish with a club their rebellion.”

[89:32]  sn Despite the harsh image of beating…with a club, the language reflects a father-son relationship (see v. 30; 2 Sam 7:14). According to Proverbs, a שֵׁבֶט (shevet, “club”) was sometimes utilized to administer corporal punishment to rebellious children (see Prov 13:24; 22:15; 23:13-14; 29:15).

[89:32]  ²² tn Heb “with blows their sin.”

[89:33]  ²³ tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.

[89:33]  ²⁴ tn Heb “and I will not deal falsely with my faithfulness.”

[89:34]  ²⁵ tn Or “desecrate.”

[89:34]  ²⁶ tn Heb “and what proceeds out of my lips I will not alter.”

[119:75]  ²⁷ tn In this context (note the second line) the Hebrew term מִשְׁפָּטִים (mishpatim), which so often refers to the regulations of God’s law elsewhere in this psalm, may refer instead to his decisions or disciplinary judgment.

[119:75]  ²⁸ tn Heb “and [in] faithfulness you afflicted me.”

[3:12]  ²⁹ 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]  ³⁰ 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]  ³¹ 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.

[13:24]  ³² sn R. N. Whybray cites an Egyptian proverb that says that “boys have their ears on their backsides; they listen when they are beaten” (Proverbs [CBC], 80). Cf. Prov 4:3-4, 10-11; Eph 6:4; Heb 12:5-11.

[13:24]  ³³ sn The importance of parental disciplining is stressed by the verbs “hate” and “love.” “Hating” a child in this sense means in essence abandoning or rejecting him; “loving” a child means embracing and caring for him. Failure to discipline a child is tantamount to hating him – not caring about his character.

[13:24]  ³⁴ tn Heb “his son.”

[13:24]  ³⁵ tn Heb “him”; the referent (his child) is specified in the translation for clarity.

[13:24]  ³⁶ tn Heb “seeks him.” The verb שָׁחַר (shahar, “to be diligent; to do something early”; BDB 1007 s.v.) could mean “to be diligent to discipline,” or “to be early or prompt in disciplining.” See G. R. Driver, “Hebrew Notes on Prophets and Proverbs,” JTS 41 (1940): 170.

[13:24]  ³⁷ tn The noun מוּסָר (musar, “discipline”) functions as an adverbial accusative of reference: “he is diligent in reference to discipline.”

[27:9]  ³⁸ tn Or “be atoned for” (NIV); cf. NRSV “be expiated.”

[27:9]  ³⁹ tn Heb “and this [is] all the fruit of removing his sin.” The meaning of the statement is not entirely clear, though “removing his sin” certainly parallels “Jacob’s sin will be removed” in the preceding line. If original, “all the fruit” may refer to the result of the decision to remove sin, but the phrase may be a corruption of לְכַפֵּר (lekhaper, “to atone for”), which in turn might be a gloss on הָסִר (hasir, “removing”).

[27:9]  ⁴⁰ tn Heb “when he makes the stones of an altar.” The singular “altar” is collective here; pagan altars are in view, as the last line of the verse indicates. See also 17:8.

[27:9]  ⁴¹ sn As interpreted and translated above, this verse says that Israel must totally repudiate its pagan religious practices in order to experience God’s forgiveness and restoration. Another option is to understand “in this way” and “this” in v. 9a as referring back to the judgment described in v. 8. In this case כָּפַר (kafar, “atone for”) is used in a sarcastic sense; Jacob’s sin is “atoned for” and removed through severe judgment. Following this line of interpretation, one might paraphrase the verse as follows: “So in this way (through judgment) Jacob’s sin will be “atoned for,” and this is the way his sin will be removed, when he (i.e., God) makes all the altar stones like crushed limestone….” This interpretation is more consistent with the tone of judgment in vv. 8 and 10-11.

[10:24]  ⁴² tn Heb “with justice.”

[10:24]  ⁴³ 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.

[1:12]  ⁴⁴ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[1:12]  ⁴⁵ tc Most mss ([C] P 0246 Ï) read ὁ κύριος (Jo kurio", “the Lord”) here, while others have ὁ θεός (Jo qeo", “God”; 4 33^vid 323 945 1739 al). However, several important and early witnesses (̲³ א A B Ψ 81 co) have no explicit subject. In light of the scribal tendency toward clarification, and the fact that both κύριος and θεός are well represented, there can be no doubt that the original text had no explicit subject. The referent (God) has been specified in the translation for clarity, not because of textual basis.

[5:11]  ⁴⁶ tn Grk “Behold! We regard…”

[5:11]  ⁴⁷ sn An allusion to Exod 34:6; Neh 9:17; Ps 86:15; 102:13; Joel 2:13; Jonah 4:2.

[3:19]  ⁴⁸ tn The Greek pronoun ὅσος (Josos) means “as many as” and can be translated “All those” or “Everyone.”