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.

Kejadian 31:41

31:41 This was my lot ²  for twenty years in your house: I worked like a slave ³  for you – fourteen years for your two daughters and six years for your flocks, but you changed my wages ten times!

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 ⁴  me now these ten times, ⁵  and have not obeyed me, ⁶ 

Ayub 19:3

19:3 These ten times ⁷  you have been reproaching me; ⁸ 

you are not ashamed to attack me! ⁹ 

[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).

[31:41]  ² tn Heb “this to me.”

[31:41]  ³ tn Heb “served you,” but in this accusatory context the meaning is more “worked like a slave.”

[14:22]  ⁴ 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]  ⁵ tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

[14:22]  ⁶ tn Heb “listened to my voice.”

[19:3]  ⁷ 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]  ⁸ 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]  ⁹ 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.