Mazmur 78:40

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

and insulted him ¹  in the desert!

Yesaya 1:14

1:14 I hate your new moon festivals and assemblies;

they are a burden

that I am tired of carrying.

Yesaya 7:13

7:13 So Isaiah replied, ²  “Pay attention, ³  family ⁴  of David. ⁵  Do you consider it too insignificant to try the patience of men? Is that why you are also trying the patience of my God?

Yesaya 43:24

43:24 You did not buy me aromatic reeds; ⁶ 

you did not present to me ⁷  the fat of your sacrifices.

Yet you burdened me with your sins;

you made me weary with your evil deeds. ⁸ 

Yehezkiel 6:9

6:9 Then your survivors will remember me among the nations where they are exiled. They will realize ⁹  how I was crushed by their unfaithful ¹⁰  heart which turned from me and by their eyes which lusted after their idols. They will loathe themselves ¹¹  because of the evil they have done and because of all their abominable practices.

Yehezkiel 16:43

16:43 “‘Because you did not remember the days of your youth and have enraged me with all these deeds, I hereby repay you for what you have done, ¹²  declares the sovereign Lord. Have you not engaged in prostitution on top of all your other abominable practices?

Maleakhi 2:17

Resistance to the Lord through Self-deceit

2:17 You have wearied the Lord with your words. But you say, “How have we wearied him?” Because you say, “Everyone who does evil is good in the Lord’s opinion, ¹³  and he delights in them,” or “Where is the God of justice?”

[78:40]  ¹ tn Or “caused him pain.”

[7:13]  ² 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]  ³ 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]  ⁴ tn Heb “house.” See the note at v. 2.

[7:13]  ⁵ 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.

[43:24]  ⁶ tn That is, “calamus” (so NIV); NCV, TEV, NLT “incense”; CEV “spices.”

[43:24]  ⁷ tn Heb “you did not saturate me”; NASB “Neither have you filled Me.”

[43:24]  ⁸ sn In vv. 22-24 the Lord appears to be condemning his people for failure to bring the proper sacrifices. However, this is problematic. If this refers to the nation’s behavior while in exile, such cultic service was impossible and could hardly be expected by the Lord. If this refers to the nation’s conduct before the exile, it contradicts other passages that depict Israel as bringing excessive sacrifices (see, e.g., Isa 1:11-14; Jer 6:20; Amos 4:4-5, 5:21-23). Rather than being a condemnation of Israel’s failure to bring sacrifices, these verses are better taken as a highly rhetorical comment on the worthlessness of Israel’s religious ritual. They may have brought sacrifices, but not to the Lord, for he did not accept them or even want them. See C. R. North, Second Isaiah, 127, and R. Whybray, Isaiah 40-66 (NCBC), 91.

[6:9]  ⁹ tn The words “they will realize” are not in the Hebrew text; they are added here for stylistic reasons since this clause assumes the previous verb “to remember” or “to take into account.”

[6:9]  ¹⁰ tn Heb “how I was broken by their adulterous heart.” The image of God being “broken” is startling, but perfectly natural within the metaphorical framework of God as offended husband. The idiom must refer to the intense grief that Israel’s unfaithfulness caused God. For a discussion of the syntax and semantics of the Hebrew text, see M. Greenberg, Ezekiel (AB), 1:134.

[6:9]  ¹¹ tn Heb adds “in their faces.”

[16:43]  ¹² tn Heb “your way on (your) head I have placed.”

[2:17]  ¹³ tn Heb “in the eyes of the Lord.”