Keluaran 10:3

10:3 So Moses and Aaron came to Pharaoh and told him, “Thus says the Lord, the God of the Hebrews: ‘How long do you refuse ¹  to humble yourself before me? ²  Release my people so that they may serve me!

Bilangan 14:11

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise ³  me, and how long will they not believe ⁴  in me, in spite of the signs that I have done among them?

Bilangan 20:12

The Lord’s Judgment

20:12 Then the Lord spoke to Moses and Aaron, “Because you did not trust me enough ⁵  to show me as holy ⁶  before ⁷  the Israelites, therefore you will not bring this community into the land I have given them.” ⁸ 

Bilangan 20:2

20:2 And there was no water for the community, and so they gathered themselves together against Moses and Aaron.

Kisah Para Rasul 17:14

17:14 Then the brothers sent Paul away to the coast ⁹  at once, but Silas and Timothy remained in Berea. ¹⁰ 

Mazmur 78:10

78:10 They did not keep their covenant with God, ¹¹ 

and they refused to obey ¹²  his law.

Mazmur 78:22

78:22 because they did not have faith in God,

and did not trust his ability to deliver them. ¹³ 

Mazmur 81:13-14

81:13 If only my people would obey me! ¹⁴ 

If only Israel would keep my commands! ¹⁵ 

81:14 Then I would quickly subdue their enemies,

and attack ¹⁶  their adversaries.”

Mazmur 106:13

106:13 They quickly forgot what he had done; ¹⁷ 

they did not wait for his instructions. ¹⁸ 

Yesaya 7:9

7:9 Ephraim’s leader is Samaria,

and Samaria’s leader is the son of Remaliah.

If your faith does not remain firm,

then you will not remain secure.” ¹⁹ 

Yesaya 7:13

7:13 So Isaiah replied, ²⁰  “Pay attention, ²¹  family ²²  of David. ²³  Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God?

Yeremia 4:14

4:14 “Oh people of Jerusalem, purify your hearts from evil ²⁴ 

so that you may yet be delivered.

How long will you continue to harbor up

wicked schemes within you?

Yeremia 9:6

9:6 They do one act of violence after another,

and one deceitful thing after another. ²⁵ 

They refuse to pay attention to me,” ²⁶ 

says the Lord.

Yehezkiel 5:6

5:6 Then she defied my regulations and my statutes, becoming more wicked than the nations ²⁷  and the countries around her. ²⁸  Indeed, they ²⁹  have rejected my regulations, and they do not follow my statutes.

Yehezkiel 20:13

20:13 But the house of Israel rebelled against me in the wilderness; they did not follow my statutes and they rejected my regulations (the one who obeys them will live by them), and they utterly desecrated my Sabbaths. So I decided to pour out ³⁰  my rage on them in the wilderness and destroy them. ³¹ 

Yehezkiel 20:16

20:16 I did this ³²  because they rejected my regulations, did not follow my statutes, and desecrated my Sabbaths; for their hearts followed their idols. ³³ 

Markus 9:19

9:19 He answered them, ³⁴  “You ³⁵  unbelieving ³⁶  generation! How much longer ³⁷  must I be with you? How much longer must I endure ³⁸  you? ³⁹  Bring him to me.”

[10:3]  ¹ tn The verb is מֵאַנְתָּ (me’anta), a Piel perfect. After “how long,” the form may be classified as present perfect (“how long have you refused), for it describes actions begun previously but with the effects continuing. (See GKC 311 §106.g-h). The use of a verb describing a state or condition may also call for a present translation (“how long do you refuse”) that includes past, present, and potentially future, in keeping with the question “how long.”

[10:3]  ² tn The clause is built on the use of the infinitive construct to express the direct object of the verb – it answers the question of what Pharaoh was refusing to do. The Niphal infinitive construct (note the elision of the ה [hey] prefix after the preposition [see GKC 139 §51.l]) is from the verb עָנָה (’anah). The verb in this stem would mean “humble oneself.” The question is somewhat rhetorical, since God was not yet through humbling Pharaoh, who would not humble himself. The issue between Yahweh and Pharaoh is deeper than simply whether or not Pharaoh will let the Israelites leave Egypt.

[14:11]  ³ tn The verb נָאַץ (na’ats) means “to condemn, spurn” (BDB 610 s.v.). Coats suggests that in some contexts the word means actual rejection or renunciation (Rebellion in the Wilderness, 146, 7). This would include the idea of distaste.

[14:11]  ⁴ tn The verb “to believe” (root אָמַן, ’aman) has the basic idea of support, dependability for the root. The Hiphil has a declarative sense, namely, to consider something reliable or dependable and to act on it. The people did not trust what the Lord said.

[20:12]  ⁵ tn Or “to sanctify me.”

[20:12]  sn The verb is the main word for “believe, trust.” It is the verb that describes the faith in the Word of the Lord that leads to an appropriate action. Here God says that Moses did not believe him, meaning that what he did showed more of Moses than of what God said. Moses had taken a hostile stance toward the people, and then hit the rock twice. This showed that Moses was not satisfied with what God said, but made it more forceful and terrifying, thus giving the wrong picture of God to the people. By doing this the full power and might of the Lord was not displayed to the people. It was a momentary lack of faith, but it had to be dealt with.

[20:12]  ⁶ sn Using the basic meaning of the word קָדַשׁ (qadash, “to be separate, distinct, set apart”), we can understand better what Moses failed to do. He was supposed to have acted in a way that would have shown God to be distinct, different, holy. Instead, he gave the impression that God was capricious and hostile – very human. The leader has to be aware of what image he is conveying to the people.

[20:12]  ⁷ tn Heb “in the eyes of.”

[20:12]  ⁸ tn There is debate as to exactly what the sin of Moses was. Some interpreters think that the real sin might have been that he refused to do this at first, but that fact has been suppressed from the text. Some think the text was deliberately vague to explain why they could not enter the land without demeaning them. Others simply, and more likely, note that in Moses there was unbelief, pride, anger, impatience – disobedience.

[17:14]  ⁹ tn Grk “to the sea.” Here ἕως ἐπὶ τὴν θάλασσαν ({ew" epi thn qalassan) must mean “to the edge of the sea,” that is, “to the coast.” Since there is no mention of Paul taking a ship to Athens, he presumably traveled overland. The journey would have been about 340 mi (550 km).

[17:14]  ¹⁰ tn Grk “remained there”; the referent (Berea) has been specified in the translation for clarity.

[78:10]  ¹¹ tn Heb “the covenant of God.”

[78:10]  ¹² tn Heb “walk in.”

[78:22]  ¹³ tn Heb “and they did not trust his deliverance.”

[81:13]  ¹⁴ tn Heb “if only my people were listening to me.” The Hebrew particle לוּ (lu, “if not”) introduces a purely hypothetical or contrary to fact condition (see 2 Sam 18:12).

[81:13]  ¹⁵ tn Heb “[and if only] Israel would walk in my ways.”

[81:14]  ¹⁶ tn Heb “turn my hand against.” The idiom “turn the hand against” has the nuance of “strike with the hand, attack” (see Isa 1:25; Ezek 38:12; Amos 1:8; Zech 13:7).

[106:13]  ¹⁷ tn Heb “his works.”

[106:13]  ¹⁸ tn Heb “his counsel.”

[7:9]  ¹⁹ tn Heb “if you do not believe, you will not endure.” The verb forms are second plural; the Lord here addresses the entire Davidic family and court. (Verse 4 was addressed to the king.) There is a wordplay in the Hebrew text, designed to draw attention to the alternatives set before the king (cf. 1:20). “Believe” (תַאֳמִינוּ, ta’aminu) is a Hiphil form of the verb אָמָן (’aman); “endure” (תֵאָמֵנוּ, te’amenu) is a Niphal form of this same verb.

[7:13]  ²⁰ tn Heb “and he said.” The subject is unexpressed, but the reference to “my God” at the end of the verse indicates the prophet is speaking.

[7:13]  ²¹ tn The verb is second plural in form, because the prophet addresses the whole family of David. He continues to use the plural in v. 14 (with one exception, see the notes on that verse), but then switches back to the second singular (addressing Ahaz specifically) in vv. 16-17.

[7:13]  ²² tn Heb “house.” See the note at v. 2.

[7:13]  ²³ sn The address to the “house of David” is designed to remind Ahaz and his royal court of the protection promised to them through the Davidic covenant. The king’s refusal to claim God’s promise magnifies his lack of faith.

[4:14]  ²⁴ tn Heb “Oh, Jerusalem, wash your heart from evil.”

[9:6]  ²⁵ tc An alternate reading for vv. 5d-6b is: “They wear themselves out doing wrong. Jeremiah, you live in the midst of deceitful people. They deceitfully refuse to take any thought of/acknowledge me.” The translation which has been adopted is based on a redivision of the lines, a redivision of some of the words, and a revocalization of some of the consonants. The MT reads literally “doing wrong they weary themselves. Your sitting in the midst of deceit; in deceit they refuse to know me” (הַעֲוֵה נִלְאוּ׃ שִׁבְתְּךָ בְּתוֹךְ מִרְמָה בְּמִרְמָה מֵאֲנוּ דַעַת־אוֹתִי). The Greek version reads literally “they do wrong and they do not cease to turn themselves around. Usury upon usury and deceit upon deceit. They do not want to know me.” This suggests that one should read the Hebrew text as שֻׁב׃ תֹּךְ בְּתוֹךְ מִרְ־מָה בְּמִרְ־מָה מֵאֲנוּ דַעַת אוֹתִי הַעֲוֵה נִלְאוּ, which translated literally yields “doing evil [= “they do evil” using the Hiphil infinitive absolute as a finite verb (cf. GKC 346 §113.ff)] they are not able [cf. KBL 468 s.v. לָאָה Niph.3 and see Exod 7:18 for parallel use] to repent. Oppression on oppression [cf. BDB 1067 s.v. תֹּךְ, II תּוֹךְ]; deceit on deceit. They refuse to know me.” This reading has ancient support and avoids the introduction of an unexpected second masculine suffix into the context. It has been adopted here along with a number of modern commentaries (cf., e.g., W. McKane, Jeremiah [ICC], 1:201) and English versions as the more likely reading.

[9:6]  ²⁶ tn Or “do not acknowledge me”; Heb “do not know me.” See the note on the phrase “do not take any thought of me” in 9:3.

[5:6]  ²⁷ sn The nations are subject to a natural law according to Gen 9; see also Amos 1:3-2:3; Jonah 1:2.

[5:6]  ²⁸ tn Heb “she defied my laws, becoming wicked more than the nations, and [she defied] my statutes [becoming wicked] more than the countries around her.”

[5:6]  ²⁹ sn One might conclude that the subject of the plural verbs is the nations/countries, but the context (vv. 5-6a) indicates that the people of Jerusalem are in view. The text shifts from using the feminine singular (referring to personified Jerusalem) to the plural (referring to Jerusalem’s residents). See L. C. Allen, Ezekiel (WBC), 1:73.

[20:13]  ³⁰ tn Heb “and I said/thought to pour out.”

[20:13]  ³¹ tn Heb “to bring them to an end.”

[20:16]  ³² tn The words “I did this” are not in the Hebrew text, but are supplied for stylistic reasons. Verses 15-16 are one long sentence in the Hebrew text. The translation divides this sentence into two for stylistic reasons.

[20:16]  ³³ tn Heb “for after their idols their heart was going.” The use of the active participle (“was going”) in the Hebrew text draws attention to the ongoing nature of their idolatrous behavior.

[9:19]  ³⁴ tn Grk “And answering, he said to them.” The participle ἀποκριθείς (apokriqeis) is redundant, but the phrasing of the sentence was modified slightly to make it clearer in English.

[9:19]  ³⁵ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[9:19]  ³⁶ tn Or “faithless.”

[9:19]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[9:19]  ³⁷ tn Grk “how long.”

[9:19]  ³⁸ tn Or “put up with.” See Num 11:12; Isa 46:4.

[9:19]  ³⁹ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.