Yesaya 63:9-10

63:9 Through all that they suffered, he suffered too. ¹ 

The messenger sent from his very presence ²  delivered them.

In his love and mercy he protected ³  them;

he lifted them up and carried them throughout ancient times. ⁴ 

63:10 But they rebelled and offended ⁵  his holy Spirit, ⁶ 

so he turned into an enemy

and fought against them.

Keluaran 8:15

8:15 But when Pharaoh saw that there was relief, ⁷  he hardened ⁸  his heart and did not listen to them, just as the Lord had predicted. ⁹ 

Keluaran 8:31-32

8:31 and the Lord did as Moses asked ¹⁰  – he removed the swarms of flies from Pharaoh, from his servants, and from his people. Not one remained! 8:32 But Pharaoh hardened ¹¹  his heart this time also and did not release the people.

Keluaran 9:34

9:34 When Pharaoh saw ¹²  that the rain and hail and thunder ceased, he sinned again: ¹³  both he and his servants hardened ¹⁴  their hearts.

Ulangan 32:15

Israel’s Rebellion

32:15 But Jeshurun ¹⁵  became fat and kicked,

you ¹⁶  got fat, thick, and stuffed!

Then he deserted the God who made him,

and treated the Rock who saved him with contempt.

Ulangan 32:1

Invocation of Witnesses

32:1 Listen, O heavens, and I will speak;

hear, O earth, the words of my mouth.

1 Samuel 15:17

15:17 Samuel said, “Is it not true that when you were insignificant in your own eyes, you became head of the tribes of Israel? The Lord chose ¹⁷  you as king over Israel.

Mazmur 106:43

106:43 Many times he delivered ¹⁸  them,

but they had a rebellious attitude, ¹⁹ 

and degraded themselves ²⁰  by their sin.

Amsal 1:32

1:32 For the waywardness ²¹  of the

simpletons will kill ²²  them,

and the careless ease ²³  of fools will destroy them.

Pengkhotbah 3:16

The Problem of Injustice and Oppression

3:16 I saw something else on earth: ²⁴ 

In the place of justice, there was wickedness,

and in the place of fairness, ²⁵  there was wickedness.

Hosea 13:6

13:6 When they were fed, ²⁶  they became satisfied;

when they were satisfied, they became proud; ²⁷ 

as a result, they forgot me!

Roma 2:4-5

2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ²⁸  that God’s kindness leads you to repentance? 2:5 But because of your stubbornness ²⁹  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ³⁰ 

Wahyu 2:21

2:21 I ³¹  have given her time to repent, but ³²  she is not willing to repent of her sexual immorality.

[63:9]  ¹ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ² tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

[63:9]  ³ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ⁴ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[63:10]  ⁵ tn Or “grieved, hurt the feelings of.”

[63:10]  ⁶ sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.

[8:15]  ⁷ tn The word רְוָחָה (rÿvakhah) means “respite, relief.” BDB 926 relates it to the verb רָוַח (ravakh, “to be wide, spacious”). There would be relief when there was freedom to move about.

[8:15]  ⁸ tn וְהַכְבֵּד (vÿhakhbed) is a Hiphil infinitive absolute, functioning as a finite verb. The meaning of the word is “to make heavy,” and so stubborn, sluggish, indifferent. It summarizes his attitude and the outcome, that he refused to keep his promises.

[8:15]  ⁹ sn The end of the plague revealed clearly God’s absolute control over Egypt’s life and deities – all at the power of the man who prayed to God. Yahweh had made life unpleasant for the people by sending the plague, but he was also the one who could remove it. The only recourse anyone has in such trouble is to pray to the sovereign Lord God. Everyone should know that there is no one like Yahweh.

[8:31]  ¹⁰ tn Heb “according to the word of Moses” (so KJV, ASV).

[8:32]  ¹¹ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[9:34]  ¹² tn The clause beginning with the preterite and vav (ו) consecutive is here subordinated to the next, and main clause – that he hardened his heart again.

[9:34]  ¹³ tn The construction is another verbal hendiadys: וַיֹּסֶף לַחֲטֹּא (vayyosef lakhatto’), literally rendered “and he added to sin.” The infinitive construct becomes the main verb, and the Hiphil preterite becomes adverbial. The text is clearly interpreting as sin the hardening of Pharaoh’s heart and his refusal to release Israel. At the least this means that the plagues are his fault, but the expression probably means more than this – he was disobeying Yahweh God.

[9:34]  ¹⁴ tn This phrase translates the Hebrew word כָּבֵד (kaved); see S. R. Driver, Exodus, 53.

[32:15]  ¹⁵ tn To make the continuity of the referent clear, some English versions substitute “Jacob” here (NAB, NRSV) while others replace “Jeshurun” with “Israel” (NCV, CEV, NLT) or “the Lord’s people” (TEV).

[32:15]  sn Jeshurun is a term of affection derived from the Hebrew verb יָשַׁר (yashar, “be upright”). Here it speaks of Israel “in an ideal situation, with its ‘uprightness’ due more to God’s help than his own efforts” (M. Mulder, TDOT 6:475).

[32:15]  ¹⁶ tc The LXX reads the third person masculine singular (“he”) for the MT second person masculine singular (“you”), but such alterations are unnecessary in Hebrew poetic texts where subjects fluctuate frequently and without warning.

[15:17]  ¹⁷ tn Heb “anointed.”

[106:43]  ¹⁸ tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“he would deliver”).

[106:43]  ¹⁹ tn Heb “but they rebelled in their counsel.” The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“they would have a rebellious attitude”).

[106:43]  ²⁰ tn Heb “they sank down.” The Hebrew verb מָכַךְ (makhakh, “to lower; to sink”) occurs only here in the Qal.

[1:32]  ²¹ 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]  ²² 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]  ²³ 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).

[3:16]  ²⁴ tn Heb “under the sun.”

[3:16]  ²⁵ tn Or “righteousness.”

[13:6]  ²⁶ tc The MT reads כְּמַרְעִיתָם (kÿmar’itam, “according to their pasturage”; preposition כְּ (kaf) + noun מַרְעִית, mar’it, “pasture” + 3rd person masculine plural suffix). Text-critics propose: (1) כְּמוֹ רְעִיתִים (kÿmo rÿ’itim, “as I pastured them”; preposition כְּמוֹ (kÿmo) + Qal perfect 1st person common singular from רָעַה, ra’ah, “to pasture, feed” + 3rd person masculine plural suffix) and (2) כִּרְעוֹתָם (“when they had pastured”; preposition כְּ + Qal perfect 3rd person masculine plural from רָעַה). Some English versions follow the MT: “according to their pasture” (KJV), “as they had their pasture” (NASB), “when you entered the good land” (TEV). Others adopt the first emendation: “when I fed them” (NIV, NRSV), “I fed you [sic = them]” (CEV). Still others follow the second emendation: “but when they had fed to the full” (RSV), “when they grazed” (NJPS).

[13:6]  ²⁷ tn Heb “their heart became exalted”; KJV, ASV “was exalted.”

[2:4]  ²⁸ tn Grk “being unaware.”

[2:5]  ²⁹ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

[2:5]  ³⁰ tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

[2:21]  ³¹ tn Here καί (kai) has not been translated because of differences between Greek and contemporary English style.

[2:21]  ³² tn Here καί (kai) has been translated as “but” to bring out the contrast present in this woman’s obstinate refusal to repent.