Jeremiah 7:13

7:13 You also have done all these things, says the Lord, and I have spoken to you over and over again. ¹  But you have not listened! You have refused to respond when I called you to repent! ² 

Jeremiah 7:26-27

7:26 But your ancestors ³  did not listen to me nor pay attention to me. They became obstinate ⁴  and were more wicked than even their own forefathers.’”

7:27 Then the Lord said to me, ⁵  “When you tell them all this, they will not listen to you. When you call out to them, they will not respond to you.

Jeremiah 26:5

26:5 You must pay attention to the exhortations of my servants the prophets. I have sent them to you over and over again. ⁶  But you have not paid any attention to them.

Jeremiah 32:33

32:33 They have turned away from me instead of turning to me. ⁷  I tried over and over again ⁸  to instruct them, but they did not listen and respond to correction. ⁹ 

Proverbs 1:24-31

1:24 However, ¹⁰  because ¹¹  I called but you refused to listen, ¹² 

because ¹³  I stretched out my hand ¹⁴  but no one paid attention,

1:25 because ¹⁵  you neglected ¹⁶  all my advice,

and did not comply ¹⁷  with my rebuke,

1:26 so ¹⁸  I myself will laugh ¹⁹  when disaster strikes you, ²⁰ 

I will mock when what you dread ²¹  comes,

1:27 when what you dread ²²  comes like a whirlwind, ²³ 

and disaster strikes you ²⁴  like a devastating storm, ²⁵ 

when distressing trouble ²⁶  comes on you.

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

they will diligently seek ²⁷  me, but they will not find me.

1:29 Because ²⁸  they hated moral knowledge, ²⁹ 

and did not choose to fear the Lord, ³⁰ 

1:30 they did not comply with my advice,

they spurned ³¹  all my rebuke.

1:31 Therefore ³²  they will eat from the fruit ³³  of their way, ³⁴ 

and they will be stuffed full ³⁵  of their own counsel.

Proverbs 13:13

13:13 The one who despises instruction ³⁶  will pay the penalty, ³⁷ 

but whoever esteems instruction ³⁸  will ³⁹  be rewarded. ⁴⁰ 

Proverbs 16:2

16:2 All a person’s ways ⁴¹  seem right ⁴²  in his own opinion, ⁴³ 

but the Lord evaluates ⁴⁴  the motives. ⁴⁵ 

Isaiah 50:2

50:2 Why does no one challenge me when I come?

Why does no one respond when I call? ⁴⁶ 

Is my hand too weak ⁴⁷  to deliver ⁴⁸  you?

Do I lack the power to rescue you?

Look, with a mere shout ⁴⁹  I can dry up the sea;

I can turn streams into a desert,

so the fish rot away and die

from lack of water. ⁵⁰ 

Isaiah 65:12

65:12 I predestine you to die by the sword, ⁵¹ 

all of you will kneel down at the slaughtering block, ⁵² 

because I called to you, and you did not respond,

I spoke and you did not listen.

You did evil before me; ⁵³ 

you chose to do what displeases me.”

Isaiah 66:4

66:4 So I will choose severe punishment ⁵⁴  for them;

I will bring on them what they dread,

because I called, and no one responded,

I spoke and they did not listen.

They did evil before me; ⁵⁵ 

they chose to do what displeases me.”

Luke 13:34-35

13:34 O Jerusalem, Jerusalem, ⁵⁶  you who kill the prophets and stone those who are sent to you! ⁵⁷  How often I have longed ⁵⁸  to gather your children together as a hen gathers her chicks under her wings, but ⁵⁹  you would have none of it! ⁶⁰  13:35 Look, your house is forsaken! ⁶¹  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁶² 

Romans 10:21

10:21 But about Israel he says, “All day long I held out my hands to this disobedient and stubborn people!” ⁶³ 

[7:13]  ¹ tn This reflects a Hebrew idiom (e.g., 7:25; 11:7; 25:3, 4), i.e., an infinitive of a verb meaning “to do something early [or eagerly]” followed by an infinitive of another verb of action. Cf. HALOT 1384 s.v. שָׁכַם Hiph.2.

[7:13]  ² tn Heb “I called to you and you did not answer.” The words “to repent” are not in the text but are supplied in the translation for clarity.

[7:26]  ³ tn Or “But your predecessors…”; Heb “But they….” There is a confusing interchange in the pronouns in vv. 25-26 which has led to some leveling in the ancient versions and the modern English versions. What is involved here are four levels of referents, the “you” of the present generation (vv. 21-22a), the ancestors who were delivered from Egypt (i.e., the “they” of vv. 22b-24), the “you” of v. 25 which involves all the Israelites from the Exodus to the time of speaking, and the “they” of v. 26 which cannot be the ancestors of vv. 22-24 (since they cannot be more wicked than themselves) but must be an indefinite entity which is a part of the “you” of v. 25, i.e., the more immediate ancestors of the present generation. If this is kept in mind, there is no need to level the pronouns to “they” and “them” or to “you” and “your” as some of the ancient versions and modern English versions have done.

[7:26]  ⁴ tn Heb “hardened [or made stiff] their neck.”

[7:27]  ⁵ tn The words, “Then the Lord said to me” are not in the text but are implicit in the shift from the second and third person plural pronouns in vv. 21-26 and the second singular in this verse. The words are supplied in the translation for clarity.

[26:5]  ⁶ tn See the translator’s note on 7:13 for the idiom here.

[32:33]  ⁷ tn Heb “they have turned [their] backs to me, not [their] faces.” Compare the same idiom in 2:27.

[32:33]  ⁸ tn For the idiom involved here see the translator’s note on 7:13. The verb that introduces this clause is a Piel infinitive absolute which is functioning in place of the finite verb (see, e.g., GKC 346 §113.ff and compare usage in Jer 8:15; 14:19. This grammatical point means that the versions cited in BHS fn a may not be reading a different text after all, but may merely be interpreting the form as syntactically equivalent to a finite verb as the present translation has done.).

[32:33]  ⁹ tn Heb “But they were not listening so as to accept correction.”

[1:24]  ¹⁰ 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]  ¹¹ 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]  ¹² tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ¹³ 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]  ¹⁴ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[1:25]  ¹⁵ tn Heb “and.”

[1:25]  ¹⁶ 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]  ¹⁷ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[1:26]  ¹⁸ tn The conclusion or apodosis is now introduced.

[1:26]  ¹⁹ 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]  ²⁰ 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]  ²¹ 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]  ²² tn Heb “your dread.” See note on 1:31.

[1:27]  ²³ 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]  ²⁴ tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”

[1:27]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.

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

[1:29]  ³⁰ 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]  ³¹ 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).

[1:31]  ³² tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (vÿyo’khÿlu) functions in a consecutive logical sense: “therefore.”

[1:31]  ³³ sn The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”

[1:31]  ³⁴ sn The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, mo’etsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).

[1:31]  ³⁵ tn Heb “to eat to one’s fill.” The verb שָׂבֵעַ (savea’) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32).

[13:13]  ³⁶ tn Heb “the word.” The term “word” means teaching in general; its parallel “command” indicates that it is the more forceful instruction that is meant. Both of these terms are used for scripture.

[13:13]  ³⁷ tc The MT reads יֵחָבֶל (yekhavel, “he will pay [for it]”; cf. NAB, NIV) but the BHS editors suggest revocalizing the text to יְחֻבָּל (yÿkhubal, “he will be broken [for it]”; cf. NRSV “bring destruction on themselves”).

[13:13]  ³⁸ tn Heb “fears a commandment”; NIV “respects a command.”

[13:13]  ³⁹ tn Heb “he” or “that one” [will be rewarded].

[13:13]  ⁴⁰ tc The LXX adds: “A crafty son will have no good thing, but the affairs of a wise servant will be prosperous; and his path will be directed rightly.”

[16:2]  ⁴¹ tn Heb “ways of a man.”

[16:2]  ⁴² sn The Hebrew term translated “right” (z~E) means “innocent” (NIV) or “pure” (NAB, NRSV, NLT). It is used in the Bible for pure oils or undiluted liquids; here it means unmixed actions. Therefore on the one hand people rather naively conclude that their actions are fine.

[16:2]  ⁴³ tn Heb “in his eyes.”

[16:2]  ⁴⁴ tn The figure (a hypocatastasis) of “weighing” signifies “evaluation” (e.g., Exod 5:8; 1 Sam 2:3; 16:7; Prov 21:2; 24:12). There may be an allusion to the Egyptian belief of weighing the heart after death to determine righteousness. But in Hebrew thought it is an ongoing evaluation as well, not merely an evaluation after death.

[16:2]  ⁴⁵ tn Heb “spirits” (so KJV, ASV). This is a metonymy for the motives, the intentions of the heart (e.g., 21:2 and 24:2).

[50:2]  ⁴⁶ sn The present tense translation of the verbs assumes that the Lord is questioning why Israel does not attempt to counter his arguments. Another possibility is to take the verbs as referring to past events: “Why did no one meet me when I came? Why did no one answer when I called?” In this case the Lord might be asking why Israel rejected his calls to repent and his offer to deliver them.

[50:2]  ⁴⁷ tn Heb “short” (so NAB, NASB, NIV).

[50:2]  ⁴⁸ tn Or “ransom” (NAB, NASB, NIV).

[50:2]  ⁴⁹ tn Heb “with my rebuke.”

[50:2]  ⁵⁰ tn Heb “the fish stink from lack of water and die from thirst.”

[65:12]  ⁵¹ tn Heb “I assign you to the sword.” Some emend the Qal verb form מָנִיתִי (maniti, “I assign”) to the Piel מִנִּיתִי (minniti, “ I ordain”). The verb sounds like the name of the god Meni (מְנִי, mÿni, “Destiny, Fate”). The sound play draws attention to the irony of the statement. The sinners among God’s people worship the god Meni, apparently in an effort to ensure a bright destiny for themselves. But the Lord is the one who really determines their destiny and he has decreed their demise.

[65:12]  ⁵² tn Or “at the slaughter”; NIV “for the slaughter”; NLT “before the executioner.”

[65:12]  ⁵³ tn Heb “that which is evil in my eyes.”

[66:4]  ⁵⁴ tn The precise meaning of the noun is uncertain. It occurs only here and in 3:4 (but see the note there). It appears to be derived from the verbal root עָלַל (’alal), which can carry the nuance “deal severely.”

[66:4]  ⁵⁵ tn Heb “that which is evil in my eyes.”

[13:34]  ⁵⁶ sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁵⁷ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ⁵⁸ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ⁵⁹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ⁶⁰ tn Grk “you were not willing.”

[13:35]  ⁶¹ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ⁶² sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[10:21]  ⁶³ sn A quotation from Isa 65:2.