In this article, the background of the phrase ‘and live’ in Hebrews 12:9 is investigated. Although most scholars are silent on the matter, the majority of those who venture to propose a possible background vaguely refer to Proverbs 6:23b. Only a handful of scholars propose other backgrounds. This article aims to fill this lacuna. The first part of the article gives an overview of the argument of Hebrews 12:9 in its context to determine a baseline for the interpretation of the phrase ‘and live’. This is followed by investigating eight possible backgrounds of the phrase and weighing arguments for and against each proposal. Next, the article integrates the findings and concludes that, of all the proposed backgrounds, Deuteronomy 8:1–5 fits the best. If this is correct, the writer uses the phrase ‘and live’ in Hebrews 12:9 to positively exhort his hearers to live life as their heavenly Father intended it, now up to eternity, by wholeheartedly obeying his revelation in his Son.
The conclusion of the
… οὐ πολὺ [δὲ] ὑποταγησόμεθα τῷ πατρὶ τῶν πνευμάτων καὶ ζήσομεν;
… [S]hall we not much more be subject to the Father of spirits and live? (ESV)
The majority of scholars agree that the reference to ‘the Father of spirits’ (τῷ πατρὶ τῶν πνευμάτων) probably echoes Numbers 16:22 or 27:16,
This article aims to fill this lacuna by investigating the possible background of the phrase ‘and live’ in Hebrews 12:9, and how this possible background influences the interpretation of the phrase and the passage as a whole.
The first part of the article gives an overview of the argument of Hebrews 12:9 in its context to determine a baseline for the interpretation of the phrase ‘and live’. The second part of the article investigates eight possible backgrounds of the phrase, weighing arguments for and against each proposal. Proverbs 6:23 and Deuteronomy 8:1–5 enjoy special attention as possible backgrounds because, of all the proposed backgrounds, these two seem the most likely. The article concludes by integrating the findings to determine the most likely background of the phrase ‘and live’ in Hebrews 12:9, and how this background influences the nuance of the phrase and the interpretation of the passage as a whole.
As a result, this article contributes to the small but growing number of studies on Deuteronomy in Hebrews, as well as the even smaller amount of studies on Hebrews 12:4–13.
As a whole, the Book of Hebrews is a sermon that calls the hearers to persevere in faith. The hearers were subject to some form of persecution (Heb 10:32–34; 13:3, 13), which resulted in the backsliding (verging on apostasy) of some members of the community (cf. the warnings in Heb 2:1–4; 3:7–4:13; 5:11–6:12; 10:26–31; and 12:25–29). Consequently, the writer exhorts his hearers to persevere in faith, reminding them of who Christ is and what he has accomplished.
Hebrews 12:4–13 forms part of the penultimate chapter of the book, which is viewed by various scholars as the climactic chapter of the sermon (especially Heb 12:18–29; cf. Cockerill
The chapter starts with Hebrews 12:1–3,
Hebrews 12:4, which forms a hinge between 12:1–3 and 12:5–13, gives a brief summary of the hearers’ situation and indirectly exhorts them to persevere.
The argument of Hebrews 12:4–13.
The quotation from Proverbs 3:11–12 forms the heart of the passage. In its Old Testament context, Proverbs 3:11–12 forms part of the extensive discourses in which a father conveys wisdom to his son (Pr 1–9).
Although other delineations are possible, most scholars treat Proverbs 3:1–12 as a unit.
Proverbs 3:11–12 forms the conclusion of the passage, and states:
The discipline of the Lord, my son, do not reject [
For the purposes of this article, the following should be noted about Proverbs 3:11–12:
Verse 11 comprises synonymous parallelism
The words ‘the discipline of the Lord’ (מוּסַ֣ר יְ֭הוָה) are emphasised by two facts: they are the very first words of verse 11 and are followed up by the vocative ‘my son’.
Verse 12 states the reason or motivation for compliance to verse 11 (‘for’; כִּי). Consequently, verse 11 can be seen as the exhortation and verse 12 as the rationale.
‘Reproof’ (תּוֹכַחַת; verse 11) and ‘to correct or rebuke’ (יָכַח; verse 12) belong to the same semantic domain and sound similar (-כַח- and -כִיחַ-).
The motivation for the Lord’s discipline is given as his ‘love’ (אָהֵב) and, by way of comparison, his ‘favour’ (רָצָה). Consequently, although discipline and correction may be unpleasant and painful (leading to its rejection), it is a sign of grace (cf. Koptak
The final clause of verse 12 compares the Lord’s conduct towards the addressees with that of a loving father towards his son.
For the purposes of this article, it is important to determine whether Proverbs 3:11–12 refers to educative or punitive discipline.
Except for the more personal vocative,
Son, do not think lightly of the discipline of the Lord nor become weary when you are being reproved by him, for whom the Lord loves, he disciplines, and he chastises every son he accepts. [
The following should be noted about Proverbs 3:11–12 LXX:
The vocative is moved to the beginning of the sentence, and the more personal ‘my son’ is shortened to ‘son’.
The MT verb ‘reject’ (מָאַס) is translated with ‘think lightly of’ or ‘despise’ (ὀλιγωρέω) in the LXX, and the verb ‘loathe’ (קוּץ) with ‘become weary’ or ‘become discouraged’ (ἐκλύω). Although the scope is retained, there is a difference in nuance.
Explicit reference (by way of comparison) to the Lord disciplining ‘as a father’ is dropped. The LXX translates ‘even as a father’ (וּ֝כְאָ֗ב) with ‘and he chastises’ (μαστιγοῖ δὲ). One possible explanation for this is confusion between the vav and the yod, namely that the Hebrew וּ֝כְאָ֗ב was read as יַכְאִב or וְיַכְאִב, the hiphil form of the verb ‘afflict’ (כָּאַב), which is translated as μαστιγοῖ (cf. Fitzgerald
Most strikingly, ‘discipline’ in the LXX seems to have more of a punitive nuance than in the MT, as is suggested by the use of the verb ‘chastise’ (μαστιγόω), which can also be translated as ‘whip’, ‘scourge’ or ‘punish’, and the verb ‘reprove’ or ‘correct’ (ἐλέγχω). The result is that the ‘Greek text portrays God more severely than the Hebrew’ (Croy
The nuance and meaning of Proverbs 3:11–12 LXX are retained in the quotation found in Hebrews 12:5b–6.
Flowing from the quotation of Proverbs 3:11–12, the keyword of Hebrews 12:4–13 is ‘discipline’ (παιδεία or παιδεύω). The word group refers to ‘the act of providing guidance for responsible living’ (Bauer et al.
[
The verb is usually translated as ‘educate’, ‘teach’ or ‘discipline’, and the noun as ‘training’, ‘instruction’, ‘discipline’ or ‘correction’ (cf. Liddell, Scott & Jones
A major question concerning the interpretation of Hebrews 12 is whether παιδεία or παιδεύω refers to edifying or punitive discipline. Although some disagree (cf. Bertram TDNT
The context does not refer to the hardships that the hearers endured as punishment for sin, but as persecution.
In his application of the quotation of Proverbs 3 to the situation of the hearers, the writer avoids any reference to words from the quotation that may have a punitive nuance, especially ἐλέγχω and μαστιγόω.
The passage as a whole has education as primary concern, convincing the hearers of their sonship to enable them to endure.
The motivation of the passage is God’s paternal affection and love.
The passage forms a parallel with Hebrews 5:8, which states that (the sinless) Jesus learned obedience through what he suffered.
The context, as always, determines the meaning of the word (cf. Croy
All of the above form the background of Hebrews 12:9. Hebrews 12:9 is the second argument within 12:7–11 in which the author applies the quotation of Proverbs 3 to the situation of the hearers (12:7–8, 9, 10–11). The argument is in the form of an
Furthermore, we have had fathers of our flesh as disciplinarians and we respected them; how much more should we be subject to the Father of spirits and live? [
The following should be noted:
The adverb εἶτα indicates something ‘in addition’ to what has just been stated (Bauer et al.
Linking on to the previous, the verse is made up of a concessive clause (μέν) followed by correlative clause ([δέ]).
In this
The earthly fathers are called ‘disciplinarians’ (or ‘instructors’, ‘teachers’; παιδευτής), a noun derived from the verb ‘discipline’ (παιδεύω). Most translations translate the word as ‘one who disciplines’ (cf. ESV; NIV; KJV; NASB).
The verb ‘to be subject’ (the passive form of ὑποτάσσω) is a deliberative future indicating volition (cf. Wallace
The final words of the verse, namely ‘and live’ (καὶ ζήσομεν), indicate result (Ellingworth
The writer’s argument is the following: the hearers had earthly fathers who disciplined them. Despite the possible displeasure of being disciplined, the hearers respected their fathers. The question is then posed: if they accepted their earthly fathers’ discipline (the minor situation), how much more should they subject themselves to the discipline of their heavenly Father (the major situation)? The expected answer is ‘much more’. If they do this, concludes verse 9, they will ‘live’.
Taking the phrase ‘and live’ as a result clause, Hebrews 12:9b could be translated as ‘how much more should we be subject to the Father of spirits
But what exactly is meant by ‘life’? It could be interpreted to refer to:
Survival: If the hearers subject themselves to God, they will continue to live. If they do not, per implication, they will die.
Quality of life: Subjection to God will result in his blessing, which will enable the hearers to prosper and to enjoy the fullness of life.
Eternal life: Subjection to God will result in the hearers partaking in eternal life.
The intricate argument of Hebrews makes it possible for all three interpretations to fit. However, the interpretation of ‘life’ as eternal life is supported by the immediate context (12:18–29) as well as the sermon as a whole. Throughout the sermon the writer warns that disobedience could lead to apostasy and eternal judgement (cf. Heb 6:4–6; 10:26). Continued perseverance in faith, shown by the hearers by subjecting themselves to God in the midst of persecution, will guarantee them of the life to come. Accordingly, the vast majority of scholars interpret the phrase to refer to eternal life (cf. Bauer et al.
With this baseline for the interpretation of the phrase ‘and live’ in Hebrews 12:9 within its context, the article now turns to the investigation of possible backgrounds of the phrase. Eight possible backgrounds are investigated,
The first possibility is the most obvious one: the phrase does not have a specific background. It is either the writer’s own composition, or he could have been drawing from a plethora of backgrounds without intending or knowing it.
This is indeed a possibility. The phrase ‘and live’ does not need to have a specific background, unless there are strong indications pointing towards one.
The second possibility is that the background is Numbers 16:22 or 27:16. The primary reason for this is the writer’s use of the phrase ‘the Father of spirits’, which most probably has Numbers 16:22 or 27:16 as background. It would make sense if the words that immediately follow come from these verses as well.
A closer investigation of Numbers 16 and 27, however, does not lead to this direction. Nothing in Numbers 16 or 27 suggests that these chapters are the background of the phrase ‘and live’ in Hebrews 12:9. Although Numbers 16, which describes the rebellion of Korah, Dathan and Abiram, refers to death in general, it does not refer to life. The same is true for Numbers 27, which refers to the leader the Lord appointed in Moses’ place. The chapter refers to Moses’ death in general, but not to life. More specifically, neither Numbers 16 nor 27 refers to God as ‘Father’ or the word group ‘discipline’. It therefore seems unlikely that Numbers 16:22 or 27:16 forms the background of the phrase ‘and live’ in Hebrews 12:9.
A third possibility is that Hebrews 10:38, which consists of a quotation of Habakkuk 2:4, forms the background of the phrase ‘and live’ in Hebrews 12:9. The primary reason for this is the fact that a future form of the verb ζάω is found in 10:38 and 12:9, namely ζήσεται in the former and ζήσομεν in the latter (cf. DeSilva
However, the following count against this possibility:
Both Hebrews 10:38 and Habakkuk 2:4 refer to living by faith, not living in general or eternal life.
Neither Hebrews 10:38 nor Habakkuk 2:4 refers to discipline.
Apart from the analogies mentioned above, nothing else points to Habakkuk 2:4 or Hebrews 10:38.
Consequently, it seems like there is a parallel between Hebrews 10:38 and 12:9 in the sense that both are calls for endurance. However, to view Hebrews 10:38 as the background of the phrase ‘and live’ in Hebrews 12:9 would perhaps be going too far.
A fourth possibility is that Proverbs 3:2 forms the background of the phrase ‘and live’ in Hebrews 12:9. Because the quotation of Proverbs 3:11–12 forms the heart of Hebrews 12:4–13, subsequent references to Proverbs 3 (especially 3:1–12, which has been identified as a unit) would be fitting.
In light of this, the phrase ‘and live’ in Hebrews 12:9 could have Proverbs 3:2 as background, which refers to ‘length of days and years of life’ (μῆκος … βίου καὶ ἔτη ζωῆς). This possibility is strengthened by the fact that the passages contain a parallel in the words εἰρήνη (Pr 3:2) and εἰρηνικός (Heb 12:10). Although it is a bit of a stretch, Proverbs 4:26 LXX is referred to in Hebrews 12:13, which strengthens the possibility of Proverbs as background.
What counts significantly against this proposal, however, is the referent of life; Proverbs 3:2 refers to longevity, although Hebrews 12:9 (as argued above) most probably refers to eternal life. Moreover, ‘life’ is a very common word in ancient literature, especially in the Book of Proverbs. Finally, although Proverbs 3:11 refers to discipline, Proverbs 3:2 does not. Consequently, the link between Hebrews 12:9 and Proverbs 3:2 seems to indicate a common parallel rather than literary dependence.
A fifth possibility is that the phrase ‘and live’ in Hebrews 12:9 has Jewish tradition as background, specifically Jewish tradition that refers to the premature death of illegitimate children.
This is the argument of Fitzgerald (
A closer inspection, however, reveals that none of these texts refer to God as Father, or make any comparison between earthly fathers and the heavenly Father. Moreover, these texts do not refer to God as disciplining someone. Also, the interpretation of ζάω in Hebrews 12:9 as ‘survival’ or ‘long-life’ – as in the Jewish texts referred to – does not fit the context of Hebrews as well as the interpretation of life as ‘eternal life’ does.
Finally, as argued above, there is a shift in argument in Hebrews 12:9; the use of εἶτα in 12:9 indicates that a new argument is reached within 12:7–11. Although it will be a mistake to make a watertight division between 12:8 and 12:9, this shift in argument weakens the possibility that ‘illegitimate children’ in 12:8 and ‘live’ in 12:9 should be linked together.
Consequently, as with other possible backgrounds discussed above, the argument for Jewish tradition as the background of the phrase ‘and live’ in Hebrews 12:9 – although not impossible – seems unlikely.
A sixth possibility is one that is not referred to in many sources, with the notable exception of Phillips (
What counts for this proposal is the fact that both passages refer to ‘father’, and there is a semantic parallel between ‘honour’ (τιμάω; Ex 20:12; Dt 5:16) and ‘submission’ (ὑποτάσσω; Heb 12:9).
However, a couple of factors are noteworthy against this proposal:
The fifth commandment makes no reference to ‘discipline’, the keyword of Hebrews 12.
The fifth commandment makes no distinction between an earthly father and the heavenly Father. In fact, the Decalogue makes no reference to God as Father at all.
Hebrews 12 contains no reference to ‘mother’.
Hebrews 12 contains no reference to the Promised Land or life in the Promised Land.
Hebrews 12 does not refer to a long life (μακροχρόνιος),
Accordingly, the parallel between Hebrews 12 and the fifth commandment is quite general. However, the popularity of the Decalogue does not exclude the possibility that Hebrews 12:9 would have recalled the fifth commandment in the minds of the hearers.
Apart from scholars who remain silent on the possible background of the phrase ‘and live’ in Hebrews 12:9, the most popular background amongst those who venture to propose one is Proverbs 6:23.
Proverbs 6 is part of the extensive discourses found in the book in which a father conveys wisdom to his son (Pr 1–9). Proverbs 6:23, more specifically, is part of Proverbs 6:20–35,
The argument of Proverbs 6:20–35.
Proverbs 6:23 is a parenthesis within the passage,
The context supports the interpretation of ‘disciplinary reproofs’
Within this context, ‘life’ should be understood as survival, or more specifically, the full or rich or meaningful life that is the result of heeding the father’s words.
The translation of Proverbs 6:23 in the LXX (which the writer of Hebrews would have alluded to if Pr 6:23 is the background of Heb 12:9) has a number of interesting differences:
The LXX joins ‘commandment’ and ‘instruction’ by means of a genitive, namely ‘commandment of instruction’ (ἐντολὴ νόμου).
The LXX inserts the conjunction ‘and’ between ‘reproof’ and ‘discipline’, making it ‘reproof and discipline’ (ἔλεγχος καὶ παιδεία).
The LXX has the singular ‘reproof’ instead of the plural.
Fox (
Taking the above into consideration, the following can be said in favour of viewing Proverbs 6:23 as the background of the phrase ‘and live’ in Hebrews 12:9:
Both passages refer to the ‘discipline’ word group (παιδεία or παιδευτής) and link it to ‘life’ (ζάω or ζωή).
Both passages refer to educative, non-punitive discipline.
Hebrews 12:9 refers to a father disciplining a son, although Proverbs 6:23 refers to a father instructing his son. Moreover, in both cases, the motivation for the father’s conduct is his love or compassion.
The primary background of Hebrews 12:4–13 is Proverbs, as is made clear by the quotation and application of Proverbs 3:11–12. Moreover, Proverbs 6:23 has a strong parallel with Proverbs 3:11–12. Like Proverbs 3:11–12, Proverbs 6:23 is part of the extensive discourses found in the book, and both passages refer to ‘reproof’ (ἐλέγχω [Pr 3:11]; ἔλεγχος [Pr 6:23]) and ‘discipline’ (παιδεύω [Pr 3:12]; παιδεία [Pr 3:11; 6:23]) and its advantages.
However, the following could be mentioned against this proposal:
Hebrews 12:4–11 does not touch on the case of adultery (although Hebrews 12:16 possibly does).
Hebrews 12:9 does not refer to ‘lamp’, ‘commandment’, ‘instruction’, ‘light’ or ‘way’ (Pr 6:23a).
Hebrews 12:9 does not say that discipline leads to life, but subjection to the Father leads to life (which, however, would include subjection to the father’s discipline).
Hebrews 6:23 does not compare earthly fathers with the heavenly Father.
Proverbs 6:23’s ‘way to life’ is not exactly the same as Hebrews 12:9’s final clause ‘so that you may live’.
Life in Proverbs 6:23 does not refer to eternal life, but either to physical life (surviving the cheated husband’s rage) or fullness and quality of life.
In conclusion, there are a number of striking parallels between Hebrews 12:9 and Proverbs 6:23. When it comes to proposals for the background of the phrase ‘and live’ in Hebrews 12:9, this one is the best so far. However, the argument that Proverbs 6:23 is
Throughout the scholarly discourse on the Book of Hebrews, a couple of scholars have noted the parallel between Deuteronomy 8:5 and Hebrews 12:9. In recent years, a small group of scholars has suggested that Deuteronomy 8:1 or 2–5 (in some way related to Pr 3:11–12) forms the background of the whole of Hebrews 12:4–13 (Allen
Within the Book of Deuteronomy, Chapter 8 forms part of Moses’ second speech (Dt 4:44–28:68) and, more specifically, the ‘basic commandments’ (Dt 5:1–11:32). As a whole, Deuteronomy 8 exhorts Israel to continued obedience to the Lord in the Promised Land they are about to enter. The first half beseeches Israel to be careful to ‘do’ ([1:8] עָשָׂה) and ‘keep’ ([6:8] שָׁמַר) the commandments of the Lord in the Promised Land (Dt 8:1–10), although the second half warns them not to ‘forget’ ( [11:8] שָׁכַח) the Lord by not keeping his commandments, which they might do when they prosper (Dt 8:11–20).
The argument of Deuteronomy 8:1–10.38
The passage starts with the main exhortation that Israel should be careful to do the whole commandment that Moses commands them (Dt 8:1a), which, in the context, probably refers to the whole Deuteronomic law (cf. Lundbom
The main exhortation is followed by historical reflection in Deuteronomy 8:2–5, which recalls the lessons the people learned in the wilderness period. These verses describe the 40 years in the wilderness not merely as punishment for rebellion, but as education for the present moment and future life in the Promised Land (cf. Tigay
The most famous lesson Israel learnt is arguably that of Deuteronomy 8:3, which states that the manna in the wilderness taught Israel that their existence does not depend on food alone, but of everything that proceeds from the mouth of the Lord. Israel learnt that their continued survival depended on God’s providence (cf. Tigay
The final lesson in Deuteronomy 8:2–5 states that the period in the wilderness taught Israel that the Lord disciplines his people. This is strikingly stated by means of comparison in 8:5: ‘[
The comparison found in Deuteronomy 8:5 says that Israel knows from experience that the Lord disciplines his people, and that the Lord, by disciplining his people, does what a man does to his son. The keyword in the comparison is the verb ‘discipline’ (יָסַר). The overall context of 8:2–5, especially the references to the wilderness period as a humbling and test, strongly suggests that ‘discipline’ should be understood in the instructive and edifying sense (cf. Allen
The translation of Deuteronomy 8:5 in the LXX is mostly true to the MT. The following should be noted:
The qal perfect (וְיָדַעְתָּ֖) is translated with the future indicative (γνώσῃ), which could be interpreted as an imperatival future: ‘know!’ (cf. Wallace
In the first part of the comparison in the LXX potentiality is on the foreground, as is clear from the use of the optative (παιδεύσαι) and the indefinite pronoun (τις): ‘a
In the second part of the comparison, factuality is emphasised: ‘the Lord your God
The LXX broadens the reference to ‘the Lord’ (יהוה) who disciplines Israel to ‘the Lord your God’ (κύριος ὁ θεὸς) (8:5).
But for these smaller changes, the nuance and thrust of Deuteronomy 8:5 MT is kept in the LXX.
Coming back to the question at hand, a number of arguments support Deuteronomy 8:5 as the possible background of the phrase ‘and live’ in Hebrews 12:9:
Both Deuteronomy 8:5 and Hebrews 12:5–11 refer to the discipline of the Lord: Deuteronomy 8:5 explicitly (‘the Lord your God will discipline you’) and Hebrews 12:9 indirectly by means of comparison between earthly fathers and the heavenly Father (‘we have had fathers of our flesh as disciplinarians’).
Both Deuteronomy 8:5 and Hebrews 12:9 refer indirectly to God as a Father disciplining his son. In fact, the combination of father and son imagery with divine ‘discipline’ is quite rare within Biblical literature, found only in Deuteronomy 8:5 and Hebrews 12 (Allen
Both Deuteronomy 8:5 and Hebrews 12:9 refer to edifying or instructive discipline (cf. Thiessen
The context of both Deuteronomy 8:5 and Hebrews 12:9 indicates that God’s discipline shows his compassion and favour.
Both Deuteronomy 8:1, 3 and Hebrews 12:9 refer to life as a result of obedience. Israel is commanded to obey the Lord wholeheartedly that they may live (Dt 8:1; ἵνα ζῆτε), although the addressees of Hebrews are to subject themselves to the heavenly Father, which will result in life (Heb 12:9; καὶ ζήσομεν). Overall, obedience to God which results in life has a strong Deuteronomic ring to it (cf. Coetsee
The broader context of Hebrews 12 refers to Deuteronomy: the majority of quotations from, and allusions to, Deuteronomy appear in the latter portions of Hebrews, especially Chapter 12 (Kibbe
Finally, there is a possibility that Proverbs 3:11–12 is based on Deuteronomy 8:5, or at least that ‘the concept of discipline’ in Deuteronomy 8 ‘informs the writer of Proverbs’ (Spellman
The following points, however, are noteworthy against viewing Deuteronomy 8:5 as the background of the phrase ‘and live’ in Hebrews 12:9:
Deuteronomy 8:5 does not refer to ‘life’; Deuteronomy 8:1, 3 does.
‘Life’ in Deuteronomy 8:1, 3 refers to quality of life; in Hebrews 12:9, ‘life’ refers to eternal life.
The context of the two passages differs: although the backdrop of Deuteronomy 8 is the testing of the Lord because of the previous generation’s sin and rebellion, the backdrop of Hebrews 12 is persecution.
In conclusion, the number of parallels between Deuteronomy 8:1–5 and Hebrews 12:9 makes it a strong possibility that Deuteronomy 8:1–5 forms the background of the phrase ‘and live’ in Hebrews 12:9. But again, as with other proposed backgrounds, the argument is not conclusive.
The findings of the investigation of the possible background of the phrase ‘and live’ in Hebrews 12:9 are shown in
The possible background of the phrase ‘and live’ in Hebrews 12:9.
Hebrews 12: Baseline | Numbers 16 or 27 | Hebrews 10:38 | Proverbs 3:2 | Jew. trad. | Exodus 20 or Deuteronomy 5 | Proverbs 6:23 | Deuteronomy 8:1–5 |
---|---|---|---|---|---|---|---|
Context: persecution | - | X | - | - | - | - | - |
Links on to Proverbs 3:11–12 | - | - | X | - | - | X | X |
Reference to illegitimate sons | - | - | - | X | - | - | - |
Reference to ‘discipline’ | - | - | ± | X | - | X | X |
Specifically educative discipline | - | - | ± | - | - | X | X |
Discipline shows compassion | - | - | - | - | - | X | X |
Comparison fathers and Father | - | - | - | - | - | - | X |
Reference to ‘respect’ | - | - | - | - | ± | - | - |
Reference to ‘life’ | ± | X | X | ± | ± | X | X |
Life in a result clause | - | - | - | - | X | - | X |
Life as eternal life | - | - | - | - | - | - | - |
Future form of the verb ζάω | - | X | - | - | - | - | - |
X, Yes; -, No; ±, To some extent; Jew. trad., Jewish tradition.
Although
Intertextuality, however, is always in the eye of the beholder. In a sense it is and will remain a subjective enterprise. Consequently, it is not conclusive that Deuteronomy 8:1–5 is the background of the phrase ‘and live’ in Hebrews 12:9. It is clear, however, that Deuteronomy 8:1–5 as the background is a strong possibility, and that scholars should give more attention to this possibility in their interpretation of the phrase ‘and live’ in Hebrews 12:9, and the interpretation of Hebrews 12:4–13 in general.
If Deuteronomy 8:1–5 is the background of the phrase ‘and live’ in Hebrews 12:9, the implications for the interpretation of the phrase are the following:
In brief, if Deuteronomy 8:1–5 is the background of the phrase ‘and live’ in Hebrews 12:9, the writer uses the phrase to positively exhort his hearers to live life as their heavenly Father intended it, from now up to eternity, by wholeheartedly obeying his revelation in his Son.
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This research received no specific grant from any funding agency in the public, commercial or not-for-profit sectors.
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Amongst others, Moffatt (
For overviews of the possible background of the phrase ‘the Father of spirits’, see Ellingworth (
Amongst others, Attridge (
There is a difference of opinion amongst Bible translations and scholars whether Hebrews 12:3 forms part of 12:1–2 (e.g. KJV; NASB; NIV; UBS4; and Allen
See Coetsee (
As with the place of Hebrews 12:3 within Hebrews 12, scholars differ whether 12:12–13 is the conclusion of 12:4–11 or the introduction of 12:14ff. See Ellingworth (
The content of Hebrews 12:4 is quite enigmatic. However, it seems to have a threefold purpose: (1) It gives a summary of the hearers’ situation: they have experienced persecution (‘struggle’; ἀνταγωνίζομαι; for ‘sin’ as ‘sinners’, see Lane [
See Ellingworth (
Different delineations of the three arguments found in Hebrews 12:7–11 are possible. The primary difference has to do with whether 12:10 forms part of 12:9–10 or 12:10–11. The main argument for viewing 12:9–10 as a unit (as done by Attridge [
See Fox (
Amongst others, Scott (
For good overviews of the structure or build-up of Proverbs 3:1–12, see Fox (
Kleinig (
Along with Waltke (
The noun ‘discipline’ (מוּסָר) is very common in the Wisdom Literature, especially the Book of Proverbs. The noun occurs roughly 50 times in the MT, of which 30 (60%) are found the in the Book of Proverbs (Sæbø
Waltke (
Hebrews has ‘my son’ (Υἱέ μου; like the MT) in comparison with the LXX’s ‘son’ (Υἱέ). Ellingworth (
Spellman (
The reference to discipline as ‘painful’ (λύπη) in Hebrews 12:11 need not refer to punitive discipline. It seems to be a generalisation used to motivate the hearers to persevere (cf. Allen
Some manuscripts do not include δέ. For a discussion of its inclusion, see Ellingworth (
For later (unwarranted) metaphysical interpretations of the phrase, see Hughes (
Croy (
O’Brien (
This does not mean that there are no other possibilities. These eight possibilities are investigated either because they have been proposed by scholars or because of a possible link identified by the current author.
Kibbe (
Deuteronomy 5:16 extends Exodus 20:12 by inserting two clauses: (1) the commandment to honour parents is motivated by the clause ‘as the Lord your God commanded you’ and (2) the promise of prolonged days contains the secondary promise ‘that it may go well with you’. The LXX inserts the clause ‘that it may be well with you’ in Exodus 20:12, which reflects assimilation between Exodus 20:12 and Deuteronomy 5:16.
The LXX changes the MT words ‘that your days may be prolonged’ (לְמַ֨עַן֙ יַאֲרִכ֣וּן יָמֶ֔יךָ) to ‘that you may live long’ (ἵνα μακροχρόνιος γένῃ), which, though by no means identical, still convey the same idea.
Most commentators (cf. Fox
The parenthesis does not interrupt the flow of the argument. It is unnecessary to change the order of the verses ‘for clarity’, as Fox (
The words ‘reproofs of discipline’ probably form a hendiadys because ‘reproof’ (תּוֹכַחַת) and ‘discipline’ (מוּסָר) are synonymous and often parallel (cf. Pr 3:11; 5:12; Fox
Although this distinction makes a punitive interpretation of the words possible, the context overall still supports the interpretation of discipline as non-punitive.
See Cook (
Hebrews 12:16 gives Esau as a negative example of someone who was ‘sexually immoral’ (ESV). However, the word ‘immoral’ (πόρνος) in the context of Hebrews 12:16 probably does not refer to sexual sin, but unfaithfulness to God (cf. Lane
The nuance of both passages, however, may be the same. With ‘way of life’ the writer of Proverbs 6:23 is probably saying that discipline and reproof ‘leads to life’ (Longman
Allen (
I noted this possibility the first time when investigating the possible occurrence of Deuteronomy’s concept of life in Hebrews (cf. Coetsee
Deuteronomy 8 has a number of parallels with Deuteronomy 6:10–15 (cf. Block
This outline is indirectly supported by Brueggemann (
Although the question remains which Greek version of Deuteronomy was available and used by the writer of Hebrews (cf. Coetsee
Allen (
It may be vice versa (that Dt 8:5 is based on Pr 3:11–12), but it seems less likely.
Thiessen (
This interpretation of ‘life’ has previously been proposed by Buchanan (