Leviticus 26:26

26:26 When I break off your supply of bread, ¹  ten women will bake your bread in one oven; they will ration your bread by weight, ²  and you will eat and not be satisfied.

Numbers 14:22

14:22 For all the people have seen my glory and my signs that I did in Egypt and in the wilderness, and yet have tempted ³  me now these ten times, ⁴  and have not obeyed me, ⁵ 

Nehemiah 4:12

4:12 So it happened that the Jews who were living near them came and warned us repeatedly ⁶  about all the schemes ⁷  they were plotting ⁸  against us.

Job 19:8

19:8 He has blocked ⁹  my way so I cannot pass,

and has set darkness ¹⁰  over my paths.

Isaiah 4:1

4:1 Seven women will grab hold of

one man at that time. ¹¹ 

They will say, “We will provide ¹²  our own food,

we will provide ¹³  our own clothes;

but let us belong to you ¹⁴  –

take away our shame!” ¹⁵ 

Zechariah 8:23

8:23 The Lord who rules over all says, ‘In those days ten people from all languages and nations will grasp hold of – indeed, grab – the robe of one Jew and say, “Let us go with you, for we have heard that God is with you.”’” ¹⁶ 

[26:26]  ¹ tn Heb “When I break to you staff of bread” (KJV, ASV, and NASB all similar).

[26:26]  ² tn Heb “they will return your bread in weight.”

[14:22]  ³ tn The verb נָסָה (nasah) means “to test, to tempt, to prove.” It can be used to indicate things are tried or proven, or for testing in a good sense, or tempting in the bad sense, i.e., putting God to the test. In all uses there is uncertainty or doubt about the outcome. Some uses of the verb are positive: If God tests Abraham in Genesis 22:1, it is because there is uncertainty whether he fears the Lord or not; if people like Gideon put out the fleece and test the Lord, it is done by faith but in order to be certain of the Lord’s presence. But here, when these people put God to the test ten times, it was because they doubted the goodness and ability of God, and this was a major weakness. They had proof to the contrary, but chose to challenge God.

[14:22]  ⁴ tn “Ten” is here a round figure, emphasizing the complete testing. But see F. V. Winnett, The Mosaic Tradition, 121-54.

[14:22]  ⁵ tn Heb “listened to my voice.”

[4:12]  ⁶ tn Heb “ten times.”

[4:12]  ⁷ tc The MT reads the anomalous מִכָּל־הַמְּקֹמוֹת (mikkol hammÿqomot, “from every place”) but the BHS editors propose כָּל־הַמְּזִמּוֹת (kol hammÿzimmot, “about every scheme”). The initial mem (מ) found in the MT may have been added accidentally due to dittography with the final mem (ם) on the immediately preceding word, and the MT qof (ק) may have arisen due to orthographic confusion with the similar looking zayin (ז). The emendation restores sense to the line in the MT, which makes little sense and features an abrupt change of referents: “Wherever you turn, they will be upon us!” The threat was not against the villagers living nearby but against those repairing the wall, as the following context indicates. See also the following note on the word “plotting.”

[4:12]  ⁸ tc The MT reads תָּשׁוּבוּ (tashuvu, “you turn”) which is awkward contextually. The BHS editors propose emending to חָשְׁבוּ (hashÿvu, “they were plotting”) which harmonizes well with the context. This emendation involves mere orthographic confusion between similar looking ח (khet) and ת (tav), and the resultant dittography of middle vav (ו) in MT. See also the preceding note on the word “schemes.”

[19:8]  ⁹ tn The verb גָּדַר (gadar) means “to wall up; to fence up; to block.” God has blocked Job’s way so that he cannot get through. See the note on 3:23. Cf. Lam 3:7.

[19:8]  ¹⁰ tn Some commentators take the word to be חָשַׁךְ (hasak), related to an Arabic word for “thorn hedge.”

[4:1]  ¹¹ tn Or “in that day” (ASV).

[4:1]  ¹² tn Heb “eat” (so NASB, NIV, NRSV); CEV “buy.”

[4:1]  ¹³ tn Heb “wear” (so NASB, NRSV); NCV “make.”

[4:1]  ¹⁴ tn Heb “only let your name be called over us.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28, and BDB 896 s.v. I ָקרָא Niph. 2.d.(4). The language reflects the cultural reality of ancient Israel, where women were legally the property of their husbands.

[4:1]  ¹⁵ sn This refers to the humiliation of being unmarried and childless. The women’s words reflect the cultural standards of ancient Israel, where a woman’s primary duties were to be a wife and mother.

[8:23]  ¹⁶ sn This scene of universal and overwhelming attraction of the nations to Israel’s God finds initial fulfillment in the establishment of the church (Acts 2:5-11) but ultimate completion in the messianic age (Isa 45:14, 24; 60:14; Zech 14:16-21).