Psalms 106:21

106:21 They rejected ¹  the God who delivered them,

the one who performed great deeds in Egypt,

Proverbs 1:32

1:32 For the waywardness ²  of the

simpletons will kill ³  them,

and the careless ease ⁴  of fools will destroy them.

Proverbs 30:9

30:9 lest I become satisfied and act deceptively ⁵ 

and say, “Who is the Lord?”

Or lest I become poor and steal

and demean ⁶  the name of my God.

Ezekiel 16:10-15

16:10 I dressed you in embroidered clothing and put fine leather sandals on your feet. I wrapped you with fine linen and covered you with silk. 16:11 I adorned you with jewelry. I put bracelets on your hands and a necklace around your neck. 16:12 I put a ring in your nose, earrings on your ears, and a beautiful crown on your head. 16:13 You were adorned with gold and silver, while your clothing was of fine linen, silk, and embroidery. You ate the finest flour, honey, and olive oil. You became extremely beautiful and attained the position of royalty. 16:14 Your fame ⁷  spread among the nations because of your beauty; your beauty was perfect because of the splendor which I bestowed on you, declares the sovereign Lord. ⁸ 

16:15 “‘But you trusted in your beauty and capitalized on your fame by becoming a prostitute. You offered your sexual favors to every man who passed by so that your beauty ⁹  became his.

Hosea 2:8-9

Agricultural Fertility Withdrawn from Israel

2:8 Yet ¹⁰  until now ¹¹  she has refused to acknowledge ¹²  that I ¹³  was the one

who gave her the grain, the new wine, and the olive oil;

and that it was I who ¹⁴  lavished on her the silver and gold –

which they ¹⁵  used in worshiping Baal! ¹⁶ 

2:9 Therefore, I will take back ¹⁷  my grain during the harvest time ¹⁸ 

and my new wine when it ripens; ¹⁹ 

I will take away my wool and my flax

which I had provided ²⁰  in order to clothe her. ²¹ 

[106:21]  ¹ tn Heb “forgot.”

[1:32]  ² 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]  ³ 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]  ⁴ 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).

[30:9]  ⁵ tn The verb כָּחַשׁ (kakhash) means “to be disappointing; to deceive; to fail; to grow lean.” In the Piel stem it means “to deceive; to act deceptively; to cringe; to disappoint.” The idea of acting deceptively is illustrated in Hos 9:2 where it has the connotation of “disowning” or “refusing to acknowledge” (a meaning very close to its meaning here).

[30:9]  ⁶ tn The Hebrew verb literally means “to take hold of; to seize”; this produces the idea of doing violence to the reputation of God.

[16:14]  ⁷ tn Heb “name.”

[16:14]  ⁸ sn The description of the nation Israel in vv. 10-14 recalls the splendor of the nation’s golden age under King Solomon.

[16:15]  ⁹ tn Heb “it” (so KJV, ASV); the referent (the beauty in which the prostitute trusted, see the beginning of the verse) has been specified in the translation for clarity.

[2:8]  ¹⁰ tn Or “For” (so KJV, NASB); or “But” (so NCV).

[2:8]  ¹¹ tn The phrase “until now” does not appear in the Hebrew text, but is supplied in the translation for the sake of clarity and smoothness.

[2:8]  ¹² tn Heb “she does not know” (so NASB, NCV); or “she does not acknowledge.”

[2:8]  ¹³ tn The 1st person common singular independent personal pronoun אָנֹכִי (’anokhi, “I”) is emphatic, since the subject of this verbal clause is already explicit in the verb נָתַתִּי (natatti, Qal perfect 1st person common singular: “I gave”).

[2:8]  ¹⁴ tn The phrase “that it was I who” does not appear in the Hebrew text here, but is supplied in the translation for the sake of clarity.

[2:8]  ¹⁵ sn The third person plural here is an obvious reference to the Israelites who had been unfaithful to the Lord in spite of all that he had done for them. To maintain the imagery of Israel as the prostitute, a third person feminine singular would be called for; in the interest of literary consistency this has been supplied in some English translations (e.g., NCV, TEV, CEV, NLT).

[2:8]  ¹⁶ tn Heb “for Baal” (so NAB, NIV, NRSV); cf. TEV “in the worship of Baal.”

[2:9]  ¹⁷ tn Heb “I will return and I will take.” The two verbs joined with vav conjunction form a verbal hendiadys in which the first verb functions adverbially and the second retains its full verbal sense (GKC 386-87 §120.d, h): אָשׁוּב וְלָקַחְתִּי (’ashuv vÿlaqakhti) means “I will take back.”

[2:9]  ¹⁸ tn Heb “in its time” (so NAB, NRSV).

[2:9]  ¹⁹ tn Heb “in its season” (so NAB, NASB, NRSV).

[2:9]  ²⁰ tn The words “which I had provided” are not in the Hebrew text, but are supplied in the translation for stylistic reasons; cf. NIV “intended to cover.”

[2:9]  ²¹ tn Heb “to cover her nakedness” (so KJV and many other English versions); TEV “for clothing.”