Lukas 15:28

15:28 But the older son ¹  became angry ²  and refused ³  to go in. His father came out and appealed to him,

Nehemia 9:30

9:30 You prolonged your kindness ⁴  with them for many years, and you solemnly admonished them by your Spirit through your prophets. Still they paid no attention, ⁵  so you delivered them into the hands of the neighboring peoples. ⁶ 

Mazmur 81:11

81:11 But my people did not obey me; ⁷ 

Israel did not submit to me. ⁸ 

Amsal 1:24-30

1:24 However, ⁹  because ¹⁰  I called but you refused to listen, ¹¹ 

because ¹²  I stretched out my hand ¹³  but no one paid attention,

1:25 because ¹⁴  you neglected ¹⁵  all my advice,

and did not comply ¹⁶  with my rebuke,

1:26 so ¹⁷  I myself will laugh ¹⁸  when disaster strikes you, ¹⁹ 

I will mock when what you dread ²⁰  comes,

1:27 when what you dread ²¹  comes like a whirlwind, ²² 

and disaster strikes you ²³  like a devastating storm, ²⁴ 

when distressing trouble ²⁵  comes on you.

1:28 Then they will call to me, but I will not answer;

they will diligently seek ²⁶  me, but they will not find me.

1:29 Because ²⁷  they hated moral knowledge, ²⁸ 

and did not choose to fear the Lord, ²⁹ 

1:30 they did not comply with my advice,

they spurned ³⁰  all my rebuke.

Yesaya 30:15

30:15 For this is what the master, the Lord, the Holy One of Israel says:

“If you repented and patiently waited for me, you would be delivered; ³¹ 

if you calmly trusted in me you would find strength, ³² 

but you are unwilling.

Yeremia 6:16

6:16 The Lord said to his people: ³³ 

“You are standing at the crossroads. So consider your path. ³⁴ 

Ask where the old, reliable paths ³⁵  are.

Ask where the path is that leads to blessing ³⁶  and follow it.

If you do, you will find rest for your souls.”

But they said, “We will not follow it!”

Yeremia 7:23-24

7:23 I also explicitly commanded them: ³⁷  “Obey me. If you do, I ³⁸  will be your God and you will be my people. Live exactly the way I tell you ³⁹  and things will go well with you.” 7:24 But they did not listen to me or pay any attention to me. They followed the stubborn inclinations of their own wicked hearts. They acted worse and worse instead of better. ⁴⁰ 

Yeremia 35:14

35:14 Jonadab son of Rechab ordered his descendants not to drink wine. His orders have been carried out. ⁴¹  To this day his descendants have drunk no wine because they have obeyed what their ancestor commanded them. But I ⁴²  have spoken to you over and over again, ⁴³  but you have not obeyed me!

Yeremia 44:4-6

44:4 I sent my servants the prophets to you people over and over ⁴⁴  again warning you not to do this disgusting thing I hate. ⁴⁵  44:5 But the people of Jerusalem and Judah ⁴⁶  would not listen or pay any attention. They would not stop the wickedness they were doing nor quit sacrificing to other gods. ⁴⁷  44:6 So my anger and my wrath were poured out and burned like a fire through the towns of Judah and the streets of Jerusalem. That is why they have become the desolate ruins that they are today.’

Hosea 11:2

11:2 But the more I summoned ⁴⁸  them,

the farther they departed from me. ⁴⁹ 

They sacrificed to the Baal idols

and burned incense to images.

Hosea 11:7

11:7 My people are obsessed ⁵⁰  with turning away from me; ⁵¹ 

they call to Baal, ⁵²  but he will never exalt them!

Zakharia 1:4

1:4 “Do not be like your ancestors, to whom the former prophets called out, saying, ‘The Lord who rules over all says, “Turn now from your evil wickedness,”’ but they would by no means obey me,” says the Lord.

Matius 22:3

22:3 He sent his slaves ⁵³  to summon those who had been invited to the banquet, but they would not come.

Kisah Para Rasul 3:14-15

3:14 But you rejected ⁵⁴  the Holy and Righteous One and asked that a man who was a murderer be released to you. 3:15 You killed ⁵⁵  the Originator ⁵⁶  of life, whom God raised ⁵⁷  from the dead. To this fact we are witnesses! ⁵⁸ 

[15:28]  ¹ tn Grk “he”; the referent (the older son, v. 25) has been specified in the translation for clarity.

[15:28]  ² tn The aorist verb ὠργίσθη (wrgisqh) has been translated as an ingressive aorist, reflecting entry into a state or condition.

[15:28]  ³ sn Ironically the attitude of the older son has left him outside and without joy.

[9:30]  ⁴ tn The Hebrew expression here is elliptical. The words “your kindness” are not included in the Hebrew text, but have been supplied in the translation for clarity.

[9:30]  ⁵ tn Heb “did not give ear to.”

[9:30]  ⁶ tn Heb “the peoples of the lands.”

[81:11]  ⁷ tn Heb “did not listen to my voice.”

[81:11]  ⁸ tn The Hebrew expression אָבָה לִי (’avah liy) means “submit to me” (see Deut 13:8).

[1:24]  ⁹ tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.

[1:24]  ¹⁰ tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

[1:24]  ¹¹ tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ¹² tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[1:24]  ¹³ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[1:25]  ¹⁴ tn Heb “and.”

[1:25]  ¹⁵ tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).

[1:25]  ¹⁶ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[1:26]  ¹⁷ tn The conclusion or apodosis is now introduced.

[1:26]  ¹⁸ sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).

[1:26]  ¹⁹ tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.

[1:26]  ²⁰ tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”

[1:27]  ²¹ tn Heb “your dread.” See note on 1:31.

[1:27]  ²² sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.

[1:27]  ²³ tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”

[1:27]  ²⁴ tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).

[1:27]  ²⁵ tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.

[1:28]  ²⁶ tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).

[1:29]  ²⁷ tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.

[1:29]  ²⁸ tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.

[1:29]  ²⁹ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.

[1:30]  ³⁰ tn The verb “spurned” (נָאַץ, na’ats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).

[30:15]  ³¹ tn Heb “in returning and in quietness you will be delivered.” Many English versions render the last phrase “shall be saved” or something similar (e.g., NAB, NASB, NRSV).

[30:15]  ³² tn Heb “in quietness and in trust is your strength” (NASB and NRSV both similar).

[6:16]  ³³ tn The words, “to his people” are not in the text but are implicit in the interchange of pronouns in the Hebrew of vv. 16-17. They are supplied in the translation here for clarity.

[6:16]  ³⁴ tn Heb “Stand at the crossroads and look.”

[6:16]  ³⁵ tn Heb “the ancient path,” i.e., the path the Lord set out in ancient times (cf. Deut 32:7).

[6:16]  ³⁶ tn Heb “the way of/to the good.”

[7:23]  ³⁷ tn Verses 22-23a read in Hebrew, “I did not speak with your ancestors and I did not command them when I brought them out of Egypt about words/matters concerning burnt offering and sacrifice, but I commanded them this word:” Some modern commentators have explained this passage as an evidence for the lateness of the Pentateuchal instruction regarding sacrifice or a denial that sacrifice was practiced during the period of the wilderness wandering. However, it is better explained as an example of what R. de Vaux calls a dialectical negative, i.e., “not so much this as that” or “not this without that” (Ancient Israel, 454-56). For other examples of this same argument see Isa 1:10-17; Hos 6:4-6; Amos 5:21-25.

[7:23]  ³⁸ tn Heb “Obey me and I will be.” The translation is equivalent syntactically but brings out the emphasis in the command.

[7:23]  ³⁹ tn Heb “Walk in all the way that I command you.”

[7:24]  ⁴⁰ tn Or “They went backward and not forward”; Heb “They were to the backward and not to the forward.” The two phrases used here appear nowhere else in the Bible and the latter preposition plus adverb elsewhere is used temporally meaning “formerly” or “previously.” The translation follows the proposal of J. Bright, Jeremiah (AB), 57. Another option is “they turned their backs to me, not their faces,” understanding the line as a variant of a line in 2:27.

[35:14]  ⁴¹ tn Heb “The words of Jonadab son of Rechab which he commanded his descendants not to drink wine have been carried out.” (For the construction of the accusative of subject after a passive verb illustrated here see GKC 388 §121.b.) The sentence has been broken down and made more direct to better conform to contemporary English style.

[35:14]  ⁴² tn The vav (ו) plus the independent pronoun before the verb is intended to mark a sharp contrast. It is difficult, if not impossible to mark this in English other than “But I.”

[35:14]  ⁴³ tn On this idiom (which occurs again in the following verse) see the translator’s note on 7:13 for this idiom and compare its use in 7:13, 25; 11:7; 25:3, 4; 26:5; 29:19; 32:33; 35:14, 15; 44:9.

[44:4]  ⁴⁴ tn See 7:13 for an explanation of this idiom and compare 7:25; 25:4; 26:5; 29:19; 35:15 for similar references to the persistent warnings of the prophets.

[44:4]  ⁴⁵ tn Heb “sent…over again, saying, ‘Do not do this terrible thing that I hate.’” The indirect quote has been used to shorten the sentence and eliminate one level of embedded quotes.

[44:4]  sn This refers to the worship of other gods mentioned in the previous verse.

[44:5]  ⁴⁶ tn There appears to be a deliberate shift in the pronouns used in vv. 2-5. “You” refers to the people living in Egypt who are being addressed (v. 2) and to the people of present and past generations to whom the Lord persistently sent the prophets (v. 4). “They” refers to the people of Jerusalem and the towns of Judah who have suffered disaster (v. 2) because of the wickedness of sacrificing to other gods (vv. 3, 5). The referents have been explicitly identified in the translation for the sake of clarity.

[44:5]  ⁴⁷ tn Heb “They did not listen or incline their ear [= pay attention] by turning from their wickedness by not sacrificing to other gods.” The לְ (lamed) + the negative + the infinitive is again epexegetical. The sentence has been restructured and more idiomatic English expressions have been used to better conform with contemporary English style but an attempt has been made to retain the basic relationships of subordination.

[11:2]  ⁴⁸ tc The MT reads קָרְאוּ (qar’u, “they called”; Qal perfect 3rd person common plural from קָרַא, qara’, “to call”), cf. KJV, NASB; however, the LXX and Syriac reflect כְּקָרְאִי (kÿqar’i, “as I called”; preposition כְּ (kaf) + Qal infinitive construct from קָרַא + 1st person common singular suffix). The presence of the resumptive adverb כֵּן (ken, “even so”) in the following clause supports the alternate textual tradition reflected in the LXX and Syriac (cf. NAB, NIV, NCV, NRSV, TEV, NLT).

[11:2]  ⁴⁹ tc The MT reads מִפְּנֵיהֶם (mippÿnehem, “from them”; preposition + masculine plural noun + 3rd person masculine plural suffix), so KJV, ASV, NASB; however, the LXX and Syriac reflect an alternate Hebrew textual tradition of מִפָּנַי הֵם (mippanay hem, “they [went away] from me”; preposition + masculine plural noun + 1st person common singular suffix, followed by 3rd person masculine plural independent personal pronoun); cf. NAB, NIV, NRSV. The textual variant was caused simply by faulty word division.

[11:7]  ⁵⁰ tn The term תְלוּאִים (tÿlu’im, Qal passive participle masculine plural from תָּלָא, tala’, “to hang”) literally means “[My people] are hung up” (BDB 1067 s.v. תָּלָא). The verb תָּלָא//תָּלָה (“to hang”) is often used in a concrete sense to describe hanging an item on a peg (Ps 137:2; Song 4:4; Isa 22:24; Ezek 15:3; 27:10) or the impaling of the body of an executed criminal (Gen 40:19, 22; 41:13; Deut 21:22, 23; Josh 8:29; 10:26; 2 Sam 21:12; Esth 2:23; 5:14; 6:4; 7:9, 10; 8:7; 9:13, 14, 25). It is used figuratively here to describe Israel’s moral inability to detach itself from apostasy. Several English versions capture the sense well: “My people are bent on turning away from me” (RSV, NASB), “My people are determined to turn from me” (NIV), “My people are determined to reject me” (CEV; NLT “desert me”), “My people persist in its defection from me” (NJPS), and “they insist on turning away from me” (TEV).

[11:7]  ⁵¹ tn The 1st person common singular suffix on the noun מְשׁוּבָתִי (mÿshuvati; literally, “turning of me”) functions as an objective genitive: “turning away from me.”

[11:7]  ⁵² tc The meaning and syntax of the MT is enigmatic: וְאֶל־עַל יִקְרָאֻהוּ (vÿ’el-’al yiqra’uhu, “they call upwards to him”). Many English versions including KJV, NIV, NRSV, NLT take the referent of “him” as the “most High.” The BHS editors suggest reading וְאֶל־בַּעַל יִקְרָא וְהוּא (vÿ’el-ba’al yiqra’ vehu’, “they call to Baal, but he…”), connecting the 3rd person masculine singular independent personal pronoun וְהוּא (vÿhu’, “but he…”) with the following clause. The early Greek recensions (Aquila and Symmachus), as well as the Aramaic Targum and the Vulgate, vocalized עֹל (’ol) as “yoke” (as in 11:4): “they cry out because of [their] yoke” (a reading followed by TEV).

[22:3]  ⁵³ tn See the note on the word “slave” in 8:9.

[3:14]  ⁵⁴ tn Or “denied,” “disowned.”

[3:15]  ⁵⁵ tn Or “You put to death.”

[3:15]  ⁵⁶ tn Or “Founder,” “founding Leader.”

[3:15]  ⁵⁷ sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.

[3:15]  ⁵⁸ tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.

[3:15]  sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).