Yehezkiel 2:3

2:3 He said to me, “Son of man, I am sending you to the house ¹  of Israel, to rebellious nations ²  who have rebelled against me; both they and their fathers have revolted ³  against me to this very day.

Yehezkiel 2:6-8

2:6 But you, son of man, do not fear them, and do not fear their words – even though briers ⁴  and thorns ⁵  surround you and you live among scorpions – do not fear their words and do not be terrified of the looks they give you, ⁶  for they are a rebellious house! 2:7 You must speak my words to them whether they listen or not, for they are rebellious. 2:8 As for you, son of man, listen to what I am saying to you: Do not rebel like that rebellious house! Open your mouth and eat what I am giving you.”

Yehezkiel 3:9

3:9 I have made your forehead harder than flint – like diamond! ⁷  Do not fear them or be terrified of the looks they give you, ⁸  for they are a rebellious house.”

Yehezkiel 3:26-27

3:26 I will make your tongue stick to the roof of your mouth so that you will be silent and unable to reprove ⁹  them, for they are a rebellious house. 3:27 But when I speak with you, I will loosen your tongue ¹⁰  and you must say to them, ‘This is what the sovereign Lord says.’ Those who listen will listen, but the indifferent will refuse, ¹¹  for they are a rebellious house.

Yehezkiel 17:12

17:12 “Say to the rebellious house of Israel: ¹²  ‘Don’t you know what these things mean?’ ¹³  Say: ‘See here, the king of Babylon came to Jerusalem ¹⁴  and took her king and her officials prisoner and brought them to himself in Babylon.

Yehezkiel 24:3

24:3 Recite a proverb to this rebellious house ¹⁵  and say to them, ‘This is what the sovereign Lord says:

“‘Set on the pot, ¹⁶  set it on,

pour water in it too;

Yehezkiel 44:6

44:6 Say to the rebellious, ¹⁷  to the house of Israel, ‘This is what the sovereign Lord says: Enough of all your abominable practices, O house of Israel!

Ulangan 9:7

The History of Israel’s Stubbornness

9:7 Remember – don’t ever forget ¹⁸  – how you provoked the Lord your God in the desert; from the time you left the land of Egypt until you came to this place you were constantly rebelling against him. ¹⁹ 

Ulangan 9:24

9:24 You have been rebelling against him ²⁰  from the very first day I knew you!

Ulangan 31:27

31:27 for I know about your rebellion and stubbornness. ²¹  Indeed, even while I have been living among you to this very day, you have rebelled against the Lord; you will be even more rebellious after my death! ²² 

Mazmur 78:40

78:40 How often they rebelled against him in the wilderness,

and insulted him ²³  in the desert!

Yesaya 1:23

1:23 Your officials are rebels, ²⁴ 

they associate with ²⁵  thieves.

All of them love bribery,

and look for ²⁶  payoffs. ²⁷ 

They do not take up the cause of the orphan, ²⁸ 

or defend the rights of the widow. ²⁹ 

Yesaya 30:1

Egypt Will Prove Unreliable

30:1 “The rebellious ³⁰  children are as good as dead,” ³¹  says the Lord,

“those who make plans without consulting me, ³² 

who form alliances without consulting my Spirit, ³³ 

and thereby compound their sin. ³⁴ 

Yesaya 30:9

30:9 For these are rebellious people –

they are lying children,

children unwilling to obey the Lord’s law. ³⁵ 

Yesaya 65:2

65:2 I spread out my hands all day long

to my rebellious people,

who lived in a way that is morally unacceptable,

and who did what they desired. ³⁶ 

Yeremia 4:17

4:17 They will surround Jerusalem ³⁷ 

like men guarding a field ³⁸ 

because they have rebelled against me,”

says the Lord.

Yeremia 5:23

5:23 But these people have stubborn and rebellious hearts.

They have turned aside and gone their own way. ³⁹ 

Yeremia 9:1-6

9:1 (8:23) ⁴⁰  I wish that my head were a well full of water ⁴¹ 

and my eyes were a fountain full of tears!

If they were, I could cry day and night

for those of my dear people ⁴²  who have been killed.

9:2 (9:1) I wish I had a lodging place in the desert

where I could spend some time like a weary traveler. ⁴³ 

Then I would desert my people

and walk away from them

because they are all unfaithful to God,

a congregation ⁴⁴  of people that has been disloyal to him. ⁴⁵ 

The Lord Laments That He Has No Choice But to Judge Them

9:3 The Lord says, ⁴⁶ 

“These people are like soldiers who have readied their bows.

Their tongues are always ready to shoot out lies. ⁴⁷ 

They have become powerful in the land,

but they have not done so by honest means. ⁴⁸ 

Indeed, they do one evil thing after another ⁴⁹ 

and do not pay attention to me. ⁵⁰ 

9:4 Everyone must be on his guard around his friends.

He must not even trust any of his relatives. ⁵¹ 

For every one of them will find some way to cheat him. ⁵² 

And all of his friends will tell lies about him.

9:5 One friend deceives another

and no one tells the truth.

These people have trained themselves ⁵³  to tell lies.

They do wrong and are unable to repent.

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

and one deceitful thing after another. ⁵⁴ 

They refuse to pay attention to me,” ⁵⁵ 

says the Lord.

Daniel 9:5-9

9:5 we have sinned! We have done what is wrong and wicked; we have rebelled by turning away from your commandments and standards. 9:6 We have not paid attention to your servants the prophets, who spoke by your authority ⁵⁶  to our kings, our leaders, and our ancestors, ⁵⁷  and to all the inhabitants ⁵⁸  of the land as well.

9:7 “You are righteous, ⁵⁹  O Lord, but we are humiliated this day ⁶⁰  – the people ⁶¹  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you. 9:8 O LORD, we have been humiliated ⁶²  – our kings, our leaders, and our ancestors – because we have sinned against you. 9:9 Yet the Lord our God is compassionate and forgiving, ⁶³  even though we have rebelled against him.

Kisah Para Rasul 7:51-52

7:51 “You stubborn ⁶⁴  people, with uncircumcised ⁶⁵  hearts and ears! ⁶⁶  You are always resisting the Holy Spirit, like your ancestors ⁶⁷  did! 7:52 Which of the prophets did your ancestors ⁶⁸  not persecute? ⁶⁹  They ⁷⁰  killed those who foretold long ago the coming of the Righteous One, ⁷¹  whose betrayers and murderers you have now become! ⁷² 

[2:3]  ¹ tc The Hebrew reads “sons of,” while the LXX reads “house,” implying the more common phrase in Ezekiel. Either could be abbreviated with the first letter ב (bet). In preparation for the characterization “house of rebellion,” in vv. 5, 6, and 8, “house” is preferred (L. C. Allen, Ezekiel [WBC], 1:10 and W. Zimmerli, Ezekiel [Hermeneia], 2:564-65).

[2:3]  ² tc Heb “to the rebellious nations.” The phrase “to the rebellious nations” is omitted in the LXX. Elsewhere in Ezekiel the singular word “nation” is used for Israel (36:13-15; 37:22). Here “nations” may have the meaning of “tribes” or refer to the two nations of Israel and Judah.

[2:3]  ³ tc This word is omitted from the LXX.

[2:3]  tn The Hebrew term used here is the strongest word available for expressing a covenant violation. The word is used in the diplomatic arena to express a treaty violation (2 Kgs 1:1; 3:5, 7).

[2:6]  ⁴ tn The Hebrew term occurs only here in the OT.

[2:6]  ⁵ tn The Hebrew term is found elsewhere in the OT only in Ezek 28:24.

[2:6]  sn Here thorns may be a figure for hostility (Ezek 28:24; Mic 7:4).

[2:6]  ⁶ tn Heb “of their faces.”

[3:9]  ⁷ tn The Hebrew term translated “diamond” is parallel to “iron” in Jer 17:1. The Hebrew uses two terms which are both translated at times as “flint,” but here one is clearly harder than the other. The translation “diamond” attempts to reflect this distinction in English.

[3:9]  ⁸ tn Heb “of their faces.”

[3:26]  ⁹ tn Heb “you will not be to them a reprover.” In Isa 29:21 and Amos 5:10 “a reprover” issued rebuke at the city gate.

[3:27]  ¹⁰ tn Heb “open your mouth.”

[3:27]  ¹¹ tn Heb “the listener will listen, the refuser will refuse.” Because the word for listening can also mean obeying, the nuance may be that the obedient will listen, or that the one who listens will obey. Also, although the verbs are not jussive as pointed in the MT, some translate them with a volitive sense: “the one who listens – let that one listen, the one who refuses – let that one refuse.”

[17:12]  ¹² tn The words “of Israel” are not in the Hebrew text, but are supplied in the translation as a clarification of the referent.

[17:12]  sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

[17:12]  ¹³ sn The narrative description of this interpretation of the riddle is given in 2 Kgs 24:11-15.

[17:12]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[24:3]  ¹⁵ sn The book of Ezekiel frequently refers to the Israelites as a rebellious house (Ezek 2:5, 6, 8; 3:9, 26-27; 12:2-3, 9, 25; 17:12; 24:3).

[24:3]  ¹⁶ sn See Ezek 11:3-12.

[44:6]  ¹⁷ tc The LXX reads “house of rebellion.”

[9:7]  ¹⁸ tn By juxtaposing the positive זְכֹר (zekhor, “remember”) with the negative אַל־תִּשְׁכַּח (’al-tishÿkakh, “do not forget”), Moses makes a most emphatic plea.

[9:7]  ¹⁹ tn Heb “the Lord” (likewise in the following verse with both “him” and “he”). See note on “he” in 9:3.

[9:24]  ²⁰ tn Heb “the Lord.” See note on “he” in 9:3.

[31:27]  ²¹ tn Heb “stiffness of neck” (cf. KJV, NAB, NIV). See note on the word “stubborn” in Deut 9:6.

[31:27]  ²² tn Heb “How much more after my death?” The Hebrew text has a sarcastic rhetorical question here; the translation seeks to bring out the force of the question.

[78:40]  ²³ tn Or “caused him pain.”

[1:23]  ²⁴ tn Or “stubborn”; CEV “have rejected me.”

[1:23]  ²⁵ tn Heb “and companions of” (so KJV, NASB); CEV “friends of crooks.”

[1:23]  ²⁶ tn Heb “pursue”; NIV “chase after gifts.”

[1:23]  ²⁷ sn Isaiah may have chosen the word for gifts (שַׁלְמוֹנִים, shalmonim; a hapax legomena here), as a sarcastic pun on what these rulers should have been doing. Instead of attending to peace and wholeness (שָׁלוֹם, shalom), they sought after payoffs (שַׁלְמוֹנִים).

[1:23]  ²⁸ sn See the note at v. 17.

[1:23]  ²⁹ sn The rich oppressors referred to in Isaiah and the other eighth century prophets were not rich capitalists in the modern sense of the word. They were members of the royal military and judicial bureaucracies in Israel and Judah. As these bureaucracies grew, they acquired more and more land and gradually commandeered the economy and legal system. At various administrative levels bribery and graft become commonplace. The common people outside the urban administrative centers were vulnerable to exploitation in such a system, especially those, like widows and orphans, who had lost their family provider through death. Through confiscatory taxation, conscription, excessive interest rates, and other oppressive governmental measures and policies, they were gradually disenfranchised and lost their landed property, and with it, their rights as citizens. The socio-economic equilibrium envisioned in the law of Moses was radically disturbed.

[30:1]  ³⁰ tn Or “stubborn” (NCV); cf. NIV “obstinate.”

[30:1]  ³¹ tn Heb “Woe [to] rebellious children.”

[30:1]  ³² tn Heb “making a plan, but not from me.”

[30:1]  ³³ tn Heb “and pouring out a libation, but not [from] my spirit.” This translation assumes that the verb נָסַךְ (nasakh) means “pour out,” and that the cognate noun מַסֵּכָה (massekhah) means “libation.” In this case “pouring out a libation” alludes to a ceremony that formally ratifies an alliance. Another option is to understand the verb נָסַךְ as a homonym meaning “weave,” and the cognate noun מַסֵּכָה as a homonym meaning “covering.” In this case forming an alliance is likened to weaving a garment.

[30:1]  ³⁴ tn Heb “consequently adding sin to sin.”

[30:9]  ³⁵ tn Or perhaps, “instruction” (so NASB, NIV, NRSV); NCV, TEV “teachings.”

[65:2]  ³⁶ tn Heb “who walked [in] the way that is not good, after their thoughts.”

[4:17]  ³⁷ tn Heb “will surround her.” The antecedent is Jerusalem in the preceding verse. The referent is again made explicit in the translation to avoid any possible lack of clarity. The verb form here is a form of the verb that emphasizes the fact as being as good as done (i.e., it is a prophetic perfect).

[4:17]  ³⁸ sn There is some irony involved in the choice of the simile since the men guarding a field were there to keep thieves from getting in and stealing the crops. Here the besiegers are guarding the city to keep people from getting out.

[5:23]  ³⁹ tn The words, “their own way” are not in the text but are implicit and are supplied in the translation for clarity.

[9:1]  ⁴⁰ sn Beginning with 9:1, the verse numbers through 9:26 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:1 ET = 8:23 HT, 9:2 ET = 9:1 HT, 9:3 ET = 9:2 HT, etc., through 9:26 ET = 9:25 HT. Beginning with 10:1 the verse numbers in the ET and HT are again the same.

[9:1]  ⁴¹ tn Heb “I wish that my head were water.”

[9:1]  ⁴² tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[9:2]  ⁴³ tn Heb “I wish I had in the desert a lodging place [inn, or place to spend the night] for travelers.”

[9:2]  ⁴⁴ tn Or “bunch,” but this loses the irony; the word is used for the solemn assemblies at the religious feasts.

[9:2]  ⁴⁵ tn Heb “they are all adulterers, a congregation of unfaithful people.” However, spiritual adultery is, of course, meant, not literal adultery. So the literal translation would be misleading.

[9:3]  ⁴⁶ tn The words “The Lord says” have been moved up from the end of the verse to make clear that a change in speaker has occurred.

[9:3]  ⁴⁷ tn Heb “They have readied [or strung] their tongue as their bow for lies.”

[9:3]  ⁴⁸ tn Heb “but not through honesty.”

[9:3]  ⁴⁹ tn Heb “they go from evil to evil.”

[9:3]  ⁵⁰ tn Or “do not acknowledge me”; Heb “do not know me.” But “knowing” in Hebrew thought often involves more than intellectual knowledge; it involves emotional and volitional commitment as well. For יָדַע meaning “acknowledge” see 1 Chr 28:9; Isa 29:21; Hos 2:20; Prov 3:6. This word is also found in ancient Near Eastern treaty contexts where it has the idea of a vassal king acknowledging the sovereignty of a greater king (cf. H. Huffmon, “The Treaty Background of Hebrew yada,” BASOR 181 [1966]: 31-37).

[9:4]  ⁵¹ tn Heb “Be on your guard…Do not trust.” The verbs are second masculine plural of direct address and there seems no way to translate literally and not give the mistaken impression that Jeremiah is being addressed. This is another example of the tendency in Hebrew style to turn from description to direct address (a figure of speech called apostrophe).

[9:4]  ⁵² tn Heb “cheating, each of them will cheat.”

[9:4]  sn There is perhaps an intentional pun and allusion here to Gen 27:36 and the wordplay on the name Jacob there. The text here reads עָקוֹב יַעְקֹב (’aqob ya’qob).

[9:5]  ⁵³ tn Heb “their tongues.” However, this is probably not a natural idiom in contemporary English and the tongue may stand as a part for the whole anyway.

[9:6]  ⁵⁴ 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]  ⁵⁵ 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.

[9:6]  ⁵⁶ tn Heb “in your name.” Another option is to translate, “as your representatives.”

[9:6]  ⁵⁷ tn Heb “our fathers” (also in vv. 8, 16). The Hebrew term translated “father” can refer to more distant relationships such as grandfathers or ancestors.

[9:6]  ⁵⁸ tn Heb “people.”

[9:7]  ⁵⁹ tn Heb “to you (belongs) righteousness.”

[9:7]  ⁶⁰ tn Heb “and to us (belongs) shame of face like this day.”

[9:7]  ⁶¹ tn Heb “men.”

[9:8]  ⁶² tn Heb “to us (belongs) shame of face.”

[9:9]  ⁶³ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[7:51]  ⁶⁴ sn Traditionally, “stiff-necked people.” Now the critique begins in earnest.

[7:51]  ⁶⁵ tn The term ἀπερίτμητοι (aperitmhtoi, “uncircumcised”) is a NT hapax legomenon (occurs only once). See BDAG 101-2 s.v. ἀπερίτμητος and Isa 52:1.

[7:51]  ⁶⁶ tn Or “You stubborn and obstinate people!” (The phrase “uncircumcised hearts and ears” is another figure for stubbornness.)

[7:51]  ⁶⁷ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁶⁸ tn Or “forefathers”; Grk “fathers.”

[7:52]  ⁶⁹ sn Which…persecute. The rhetorical question suggests they persecuted them all.

[7:52]  ⁷⁰ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[7:52]  ⁷¹ sn The Righteous One is a reference to Jesus Christ.

[7:52]  ⁷² sn Whose betrayers and murderers you have now become. The harsh critique has OT precedent (1 Kgs 19:10-14; Neh 9:26; 2 Chr 36:16).