Ibrani 10:38

10:38 But my righteous one will live by faith, and if he shrinks back, I ¹  take no pleasure in him. ² 

Ibrani 12:25

12:25 Take care not to refuse the one who is speaking! For if they did not escape when they refused the one who warned them on earth, how much less shall we, if we reject the one who warns from heaven?

Ayub 21:14

21:14 So they say to God, ‘Turn away from us!

We do not want to ³  know your ways. ⁴ 

Ayub 22:17

22:17 They were saying to God, ‘Turn away from us,’

and ‘What can the Almighty do to us?’ ⁵ 

Mazmur 18:21

18:21 For I have obeyed the Lord’s commands; ⁶ 

I have not rebelled against my God. ⁷ 

Amsal 1:32

1:32 For the waywardness ⁸  of the

simpletons will kill ⁹  them,

and the careless ease ¹⁰  of fools will destroy them.

Yesaya 59:13

59:13 We have rebelled and tried to deceive the Lord;

we turned back from following our God.

We stir up ¹¹  oppression and rebellion;

we tell lies we concocted in our minds. ¹² 

Yeremia 17:5

Individuals Are Challenged to Put Their Trust in the Lord ¹³ 

17:5 The Lord says,

“I will put a curse on people

who trust in mere human beings,

who depend on mere flesh and blood for their strength, ¹⁴ 

and whose hearts ¹⁵  have turned away from the Lord.

Hosea 1:2

Symbols of Sin and Judgment: The Prostitute and Her Children

1:2 When the Lord first spoke ¹⁶  through ¹⁷  Hosea, he ¹⁸  said to him, ¹⁹  “Go marry ²⁰  a prostitute ²¹  who will bear illegitimate children conceived through prostitution, ²²  because the nation ²³  continually commits spiritual prostitution ²⁴  by turning away from ²⁵  the Lord.”

[10:38]  ¹ tn Grk “my soul.”

[10:38]  ² sn A quotation from Hab 2:4.

[21:14]  ³ tn The absence of the preposition before the complement adds greater vividness to the statement: “and knowing your ways – we do not desire.”

[21:14]  ⁴ sn Contrast Ps 25:4, which affirms that walking in God’s ways means to obey God’s will – the Torah.

[22:17]  ⁵ tn The form in the text is “to them.” The LXX and the Syriac versions have “to us.”

[18:21]  ⁶ tn Heb “for I have kept the ways of the Lord.” The phrase “ways of the Lord” refers here to the “conduct required” by the Lord. In Ps 25 the Lord’s “ways” are associated with his covenantal demands (see vv. 4, 9-10). See also Ps 119:3 (cf. vv. 1, 4), as well as Deut 8:6; 10:12; 11:22; 19:9; 26:17; 28:9; 30:16.

[18:21]  ⁷ tn Heb “I have not acted wickedly from my God.” The statement is elliptical; the idea is, “I have not acted wickedly and, in so doing, departed from my God.”

[1:32]  ⁸ tn Heb “turning away” (so KJV). The term מְשׁוּבַת (mÿshuvat, “turning away”) refers to moral defection and apostasy (BDB 1000 s.v.; cf. ASV “backsliding”). The noun מְשׁוּבַת (“turning away”) which appears at the end of Wisdom’s speech in 1:32 is from the same root as the verb תָּשׁוּבוּ (tashuvu, “turn!”) which appears at the beginning of this speech in 1:23. This repetition of the root שׁוּב (shuv, “to turn”) creates a wordplay: Because fools refuse to “turn to” wisdom (1:23), they will be destroyed by their “turning away” from wisdom (1:32). The wordplay highlights the poetic justice of their judgment. But here they have never embraced the teaching in the first place; so it means turning from the advice as opposed to turning to it.

[1:32]  ⁹ sn The Hebrew verb “to kill” (הָרַג, harag) is the end of the naive who refuse to change. The word is broad enough to include murder, massacre, killing in battle, and execution. Here it is judicial execution by God, using their own foolish choices as the means to ruin.

[1:32]  ¹⁰ tn Heb “complacency” (so NASB, NIV, NRSV, NLT); NAB “smugness.” The noun שַׁלְוַה (shalvah) means (1) positively: “quietness; peace; ease” and (2) negatively: “self-sufficiency; complacency; careless security” (BDB 1017 s.v.), which is the sense here. It is “repose gained by ignoring or neglecting the serious responsibilities of life” (C. H. Toy, Proverbs [ICC], 29).

[59:13]  ¹¹ tn Heb “speaking.” A new sentence was started here in the translation for stylistic reasons.

[59:13]  ¹² tn Heb “conceiving and uttering from the heart words of falsehood.”

[17:5]  ¹³ sn Verses 5-11 are a collection of wisdom-like sayings (cf. Ps 1) which set forth the theme of the two ways and their consequences. It has as its background the blessings and the curses of Deut 28 and the challenge to faith in Deut 29-30 which climaxes in Deut 30:15-20. The nation is sinful and God is weary of showing them patience. However, there is hope for individuals within the nation if they will trust in him.

[17:5]  ¹⁴ tn Heb “who make flesh their arm.” The “arm” is the symbol of strength and the flesh is the symbol of mortal man in relation to the omnipotent God. The translation “mere flesh and blood” reflects this.

[17:5]  ¹⁵ sn In the psychology of ancient Hebrew thought the heart was the center not only of the emotions but of the thoughts and motivations. It was also the seat of moral conduct (cf. its placement in the middle of the discussion of moral conduct in Prov 4:20-27, i.e., in v. 23).

[1:2]  ¹⁶ tn The construct noun תְּחִלַּת (tékhillat, “beginning of”) displays a wider use of the construct state here, preceding a perfect verb דִּבֶּר (dibber, “he spoke”; Piel perfect 3rd person masculine singular) rather than a genitive noun. This is an unusual temporal construction (GKC 422 §130.d). It may be rendered, “When he (= the Lord) began to speak” (cf. ASV, NASB, NIV, NRSV, TEV, and most other modern English versions, all of which are similar). This time-determinative was not correctly understood by the LXX or by the KJV: “The beginning of the word of the Lord.”

[1:2]  ¹⁷ tn The preposition בְּ (bet) on בְּהוֹשֵׁעַ (bÿhoshea’) is an instrumental use of the preposition (BDB 89 s.v. בְּ III.2.b): “by, with, through Hosea” rather than a directional “to Hosea.” This focuses on the entire prophetic revelation through Hosea to Israel.

[1:2]  ¹⁸ tn Heb “the Lord.” This is redundant in English, so the pronoun has been used in the translation (cf. TEV, NLT).

[1:2]  ¹⁹ tn Heb “to Hosea.” The proper name is replaced by the pronoun here to avoid redundancy in English (cf. NIV, NCV, NLT).

[1:2]  ²⁰ tn Heb “Go, take for yourself” (so NRSV; NASB, NIV “to yourself”). In conjunction with the following phrase this means “marry.”

[1:2]  ²¹ tn Heb “a wife of harlotries.” The noun זְנוּנִים (zÿnunim) means “prostitute; harlot” (HALOT 275-76 s.v. זְנוּנִים). The term does not refer to mere adultery (cf. NIV; also NCV, TEV, CEV “unfaithful”) which is expressed by the root נַאַף (na’af, “adultery”; HALOT 658 s.v. נאף). The plural noun זְנוּנִים (zénunim, literally, “harlotries”) is an example of the plural of character or plural of repeated behavior. The phrase “wife of harlotries” (אֵשֶׁת זְנוּנִים, ’eshet zénunim) probably refers to a prostitute, possibly a temple prostitute serving at a Baal temple.

[1:2]  ²² tn Heb “and children of harlotries.” However, TEV takes the phrase to mean the children will behave like their mother (“your children will be just like her”).

[1:2]  ²³ tn Heb “the land.” The term “the land” is frequently used as a synecdoche of container (the land of Israel) for the contained (the people of Israel).

[1:2]  ²⁴ tn Heb “prostitution.” The adjective “spiritual” is supplied in the translation to clarify that apostasy is meant here. The construction זָנֹה תִזְנֶה (zanoh tizneh, infinitive absolute + imperfect of the same root) repeats the root זָנַה (zanah, “harlotry”) for rhetorical emphasis. Israel was guilty of gross spiritual prostitution by apostatizing from Yahweh. The verb זָנַה is used in a concrete sense to refer to a spouse being unfaithful in a marriage relationship (HALOT 275 s.v. זנה 1), and figuratively meaning “to be unfaithful” in a relationship with God by prostituting oneself with other gods and worshiping idols (Exod 34:15; Lev 17:7; 20:5, 6; Deut 31:16; Judg 8:27, 33; 21:17; 1 Chr 5:25; Ezek 6:9; 20:30; 23:30; Hos 4:15; Ps 106:39; see HALOT 275 s.v. 2).

[1:2]  ²⁵ tn Heb “from after.”