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!

Keluaran 16:28

16:28 So the Lord said to Moses, “How long do you refuse ³  to obey my commandments and my instructions?

Bilangan 14:11

The Punishment from God

14:11 The Lord said to Moses, “How long will this people despise ⁴  me, and how long will they not believe ⁵  in me, in spite of the signs that I have done among them?

Bilangan 14:27

14:27 “How long must I bear ⁶  with this evil congregation ⁷  that murmurs against me? I have heard the complaints of the Israelites that they murmured against me.

Yeremia 4:14

4:14 “Oh people of Jerusalem, purify your hearts from evil ⁸ 

so that you may yet be delivered.

How long will you continue to harbor up

wicked schemes within you?

Matius 17:17

17:17 Jesus answered, ⁹  “You ¹⁰  unbelieving ¹¹  and perverse generation! How much longer ¹²  must I be with you? How much longer must I endure ¹³  you? ¹⁴  Bring him here to me.”

Yohanes 14:9

14:9 Jesus replied, ¹⁵  “Have I been with you for so long, and you have not known ¹⁶  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

[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.

[16:28]  ³ tn The verb is plural, and so it is addressed to the nation and not to Moses. The perfect tense in this sentence is the characteristic perfect, denoting action characteristic, or typical, of the past and the present.

[14:11]  ⁴ 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]  ⁵ 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.

[14:27]  ⁶ tn The figure is aposiopesis, or sudden silence. The main verb is deleted from the line, “how long…this evil community.” The intensity of the emotion is the reason for the ellipsis.

[14:27]  ⁷ sn It is worth mentioning in passing that this is one of the Rabbinic proof texts for having at least ten men to form a congregation and have prayer. If God called ten men (the bad spies) a “congregation,” then a congregation must have ten men. But here the word “community/congregation” refers in this context to the people of Israel as a whole, not just to the ten spies.

[4:14]  ⁸ tn Heb “Oh, Jerusalem, wash your heart from evil.”

[17:17]  ⁹ tn Grk “And answering, Jesus said.” This is somewhat redundant and has been simplified in the translation.

[17:17]  ¹⁰ tn Grk “O.” The marker of direct address, ὦ (w), is functionally equivalent to a vocative and is represented in the translation by “you.”

[17:17]  ¹¹ tn Or “faithless.”

[17:17]  sn The rebuke for lack of faith has OT roots: Num 14:27; Deut 32:5, 30; Isa 59:8.

[17:17]  ¹² tn Grk “how long.”

[17:17]  ¹³ tn Or “put up with.” See Num 11:12; Isa 46:4.

[17:17]  ¹⁴ sn The pronouns you…you are plural, indicating that Jesus is speaking to a group rather than an individual.

[14:9]  ¹⁵ tn Grk “Jesus said to him.”

[14:9]  ¹⁶ tn Or “recognized.”