Kejadian 31:7

31:7 but your father has humiliated ¹  me and changed my wages ten times. But God has not permitted him to do me any harm.

Bilangan 14:22

14:22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted ²  me now these ten times, ³  and have not obeyed me, ⁴ 

Nehemia 4:12

4:12 So it happened that the Jews who were living near them came and warned us repeatedly ⁵  about all the schemes ⁶  they were plotting ⁷  against us.

Ayub 19:3

19:3 These ten times ⁸  you have been reproaching me; ⁹ 

you are not ashamed to attack me! ¹⁰ 

[31:7]  ¹ tn This rare verb means “to make a fool of” someone. It involves deceiving someone so that their public reputation suffers (see Exod 8:25).

[14:22]  ² tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.

[14:22]  ³ tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

[14:22]  ⁴ tn Heb “listened to my voice.”

[4:12]  ⁵ tn Heb “ten times.”

[4:12]  ⁶ tc The MT reads the anomalous מִכָּל־הַמְּקֹמוֹת (mikkol hammÿqomot, “from every place”) but the BHS editors propose כָּל־הַמְּזִמּוֹת (kol hammÿzimmot, “about every scheme”). The initial mem (מ) found in the MT may have been added accidentally due to dittography with the final mem (ם) on the immediately preceding word, and the MT qof (ק) may have arisen due to orthographic confusion with the similar looking zayin (ז). The emendation restores sense to the line in the MT, which makes little sense and features an abrupt change of referents: “Wherever you turn, they will be upon us!” The threat was not against the villagers living nearby but against those repairing the wall, as the following context indicates. See also the following note on the word “plotting.”

[4:12]  ⁷ tc The MT reads תָּשׁוּבוּ (tashuvu, “you turn”) which is awkward contextually. The BHS editors propose emending to חָשְׁבוּ (hashÿvu, “they were plotting”) which harmonizes well with the context. This emendation involves mere orthographic confusion between similar looking ח (khet) and ת (tav), and the resultant dittography of middle vav (ו) in MT. See also the preceding note on the word “schemes.”

[19:3]  ⁸ sn The number “ten” is a general expression to convey that this has been done often (see Gen 31:7; Num 14:22).

[19:3]  ⁹ tn The Hiphil of the verb כָּלַם (kalam) means “outrage; insult; shame.” The verbs in this verse are prefixed conjugations, and may be interpreted as preterites if the reference is to the past time. But since the action is still going on, progressive imperfects work well.

[19:3]  ¹⁰ tn The second half of the verse uses two verbs, the one dependent on the other. It could be translated “you are not ashamed to attack me” (see GKC 385-86 §120.c), or “you attack me shamelessly.” The verb חָכַר (hakhar) poses some difficulties for both the ancient versions and the modern commentators. The verb seems to be cognate to Arabic hakara, “to oppress; to ill-treat.” This would mean that there has been a transformation of ח (khet) to ה (he). Three Hebrew mss actually have the ח (khet). This has been widely accepted; other suggestions are irrelevant.