Exodus 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!

Exodus 16:28

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

Numbers 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?

Numbers 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.

Psalms 95:10

95:10 For forty years I was continually disgusted ⁸  with that generation,

and I said, ‘These people desire to go astray; ⁹ 

they do not obey my commands.’ ¹⁰ 

Proverbs 1:22

1:22 “How long will you simpletons ¹¹  love naiveté? ¹² 

How long ¹³  will mockers ¹⁴  delight ¹⁵  in mockery ¹⁶ 

and fools ¹⁷  hate knowledge?

Proverbs 6:9

6:9 How long, you sluggard, will you lie there?

When will you rise from your sleep? ¹⁸ 

Jeremiah 4:14

4:14 “Oh people of Jerusalem, purify your hearts from evil ¹⁹ 

so that you may yet be delivered.

How long will you continue to harbor up

wicked schemes within you?

Acts 13:18

13:18 For ²⁰  a period of about forty years he put up with ²¹  them in the wilderness. ²² 

[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.

[95:10]  ⁸ tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.

[95:10]  ⁹ tn Heb “a people, wanderers of heart [are] they.”

[95:10]  ¹⁰ tn Heb “and they do not know my ways.” In this context the Lord’s “ways” are his commands, viewed as a pathway from which his people, likened to wayward sheep (see v. 7), wander.

[1:22]  ¹¹ tn Wisdom addresses three types of people: simpletons (פְּתָיִם, pÿtayim), scoffers (לֵצִים, letsim) and fools (כְּסִילִים, kÿsilim). For the term “simpleton” see note on 1:4. Each of these three types of people is satisfied with the life being led and will not listen to reason. See J. A. Emerton, “A Note on the Hebrew Text of Proverbs 1:22-23,” JTS 19 (1968): 609-14.

[1:22]  ¹² tn Heb “simplicity” (so KJV, NASB); NAB “inanity.” The noun פֶּתִי (peti) means “simplicity; lack of wisdom” (BDB 834 s.v.; HALOT 989 s.v. II פֶּתִי). It is related to the term פְּתָיִם (pÿtayim) “simpletons” and so forms a striking wordplay. This lack of wisdom and moral simplicity is inherent in the character of the naive person.

[1:22]  ¹³ tn The second instance of “How long?” does not appear in the Hebrew text; it is supplied in the translation for smoothness and style.

[1:22]  ¹⁴ sn The term לֵצִים (leysim, “scoffers; mockers”) comes from the root לִיץ (lits, “to scorn; to mock; to speak indirectly” (BDB 539 s.v. לִיץ). They are cynical and defiant freethinkers who ridicule the righteous and all for which they stand (e.g., Ps 1:1).

[1:22]  ¹⁵ tn Heb “delight.” The verb (חָמַד, khamad) is often translated “to take pleasure; to delight” but frequently has the meaning of a selfish desire, a coveting of something. It is the term, for example, used for coveting in the Decalogue (Exod 20:17; Deut 5:21) and for the covetous desire of Eve (Gen 3:6) and Achan (Josh 7:21). It is tempting to nuance it here as “illicit desire” for mockery.

[1:22]  ¹⁶ tn Heb “for themselves.” The ethical dative לָהֶם (lahem, “for themselves”) is normally untranslated. It is a rhetorical device emphasizing that they take delight in mockery for their own self-interests.

[1:22]  ¹⁷ sn The term “fool” (כְּסִיל, kÿsil) refers to the morally insensitive dullard (BDB 493 s.v.).

[6:9]  ¹⁸ sn The use of the two rhetorical questions is designed to rebuke the lazy person in a forceful manner. The sluggard is spending too much time sleeping.

[4:14]  ¹⁹ tn Heb “Oh, Jerusalem, wash your heart from evil.”

[13:18]  ²⁰ tn Grk “And for.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:18]  ²¹ tn For this verb, see BDAG 1017 s.v. τροποφορέω (cf. also Deut 1:31; Exod 16:35; Num 14:34).

[13:18]  ²² tn Or “desert.”