Bilangan 14:18

14:18 ‘The Lord is slow to anger and abounding in loyal love, ¹  forgiving iniquity and transgression, ²  but by no means clearing ³  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ⁴ 

Ulangan 9:7

The History of Israel’s Stubbornness

9:7 Remember – don’t ever forget ⁵  – 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. ⁶ 

Hakim-hakim 2:12

2:12 They abandoned the Lord God of their ancestors ⁷  who brought them out of the land of Egypt. They followed other gods – the gods of the nations who lived around them. They worshiped ⁸  them and made the Lord angry.

Hakim-hakim 2:2

2:2 but you must not make an agreement with the people who live in this land. You should tear down the altars where they worship.’ ⁹  But you have disobeyed me. ¹⁰  Why would you do such a thing? ¹¹ 

1 Raja-raja 22:17

22:17 Micaiah ¹²  said, “I saw all Israel scattered on the mountains like sheep that have no shepherd. Then the Lord said, ‘They have no master. They should go home in peace.’”

Mazmur 106:29

106:29 They made the Lord angry ¹³  by their actions,

and a plague broke out among them.

Yeremia 44:3

44:3 This happened because of the wickedness the people living there did. ¹⁴  They made me angry ¹⁵  by worshiping and offering sacrifice to ¹⁶  other gods whom neither they nor you nor your ancestors ¹⁷  previously knew. ¹⁸ 

Yehezkiel 8:17

8:17 He said to me, “Do you see, son of man? Is it a trivial thing that the house of Judah commits these abominations they are practicing here? For they have filled the land with violence and provoked me to anger still further. Look, they are putting the branch to their nose! ¹⁹ 

[14:18]  ¹ tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.

[14:18]  ² tn Or “rebellion.”

[14:18]  ³ tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.

[14:18]  ⁴ sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.

[9:7]  ⁵ 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]  ⁶ tn Heb “the Lord” (likewise in the following verse with both “him” and “he”). See note on “he” in 9:3.

[2:12]  ⁷ tn Or “fathers.”

[2:12]  ⁸ tn Or “bowed before” (the same expression occurs in the following verse).

[2:2]  ⁹ tn Heb “their altars.”

[2:2]  ¹⁰ tn Heb “you have not listened to my voice.”

[2:2]  ¹¹ tn Heb “What is this you have done?”

[22:17]  ¹² tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.

[106:29]  ¹³ tn Heb “They made angry [him].” The pronominal suffix is omitted here, but does appear in a few medieval Hebrew mss. Perhaps it was accidentally left off, an original וַיַּכְעִיסוּהוּ (vayyakh’isuhu) being misread as וַיַּכְעִיסוּ (vayyakh’isu). In the translation the referent of the pronominal suffix (the Lord) has been specified for clarity to avoid confusion with Baal of Peor (mentioned in the previous verse).

[44:3]  ¹⁴ tn Heb “they.” The referent must be supplied from the preceding, i.e., Jerusalem and all the towns of Judah. “They” are those who have experienced the disaster and are distinct from those being addressed and their ancestors (44:3b).

[44:3]  ¹⁵ tn Heb “thus making me angry.” However, this is a good place to break the sentence to create a shorter sentence that is more in keeping with contemporary English style.

[44:3]  ¹⁶ tn Heb “by going to offer sacrifice in serving/worshiping.” The second לְ (lamed) + infinitive is epexegetical of the first (cf. IBHS 608-9 §36.2.3e).

[44:3]  ¹⁷ tn Heb “fathers” (also in vv. 9, 10, 17, 21).

[44:3]  ¹⁸ sn Compare Jer 19:4 for the same thought and see also 7:9.

[8:17]  ¹⁹ tn It is not clear what the practice of “holding a branch to the nose” indicates. A possible parallel is the Syrian relief of a king holding a flower to his nose as he worships the stars (ANEP 281). See L. C. Allen, Ezekiel (WBC), 1:145-46. The LXX glosses the expression as “Behold, they are like mockers.”