because all those men who have seen my glory, and my signs, which I worked in Egypt and in the wilderness, yet have tempted me these ten times, and have not listened to my voice;
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The same verse in 3 English versions, stacked beneath the original-language interlinear above. Click any original word for its lexicon entry.
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because all those men who have seen my glory, and my signs, which I worked in Egypt and in the wilderness, yet have tempted me these ten times, and have not listened to my voice;
Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice;
that all the men seeing my glory and my signs that I did in Egypt and in the wilderness, and they tested me this ten times, and they did not hear my voice,
unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult).
Every available English version of this verse, each an independent rendering of the whole verse.
because all those men who have seen my glory, and my signs, which I worked in Egypt and in the wilderness, yet have tempted me these ten times, and have not listened to my voice;
not one of the men who have seen My glory and the signs I performed in Egypt and in the wilderness—yet have tested Me and disobeyed Me these ten times—
not one of the men who have seen My glory and the signs I performed in Egypt and in the wilderness—yet have tested Me and disobeyed Me these ten times—
Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice;
because all those men that have seen my glory, and my signs, which I wrought in Egypt and in the wilderness, yet have tempted me these ten times, and have not hearkened to my voice;
because all those men which have seen my glory, and my signs, which I wrought in Egypt and in the wilderness, yet have tempted me these ten times, and have not hearkened to my voice;
For all those men which haue seene my glory, and my miracles which I did in Egypt, and in the wildernes, and haue tempted me this ten times, and haue not obeyed my voyce,
But yet all the men that have seen my majesty, and the signs that I have done in Egypt, and in the wilderness, and have tempted me now ten times, and have not obeyed my voice,
for all the men who are seeing My honour, and My signs, which I have done in Egypt, and in the wilderness, and try Me these ten times, and have not hearkened to My voice --
for all the men who are seeing My glory and My signs which I have done in Egypt and in the wilderness, and try Me these ten times, and have not listened to My voice—
all those people who saw my glory and the signs of power that I did in Egypt and in the wilderness—they have still tempted me these ten times and have not listened to my voice.
that all the men seeing my glory and my signs that I did in Egypt and in the wilderness, and they tested me this ten times, and they did not hear my voice,
for all those men who have seen my glory, and my signs, which I did in Egypt and in the wilderness, and have tempted me these ten times, and have not hearkened to my voice,
because all those men who have seen my glory and my signs, which I worked in Egypt and in the wilderness, yet have tempted me these ten times, and have not listened to my voice;
Because all those men who have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice;
not a single one of the those who saw my glory and the miracles I did in Egypt and in the desert—but provoked me and refused to obey me time and time again —
Because all these men, having seen my glory and the signs which I have done in Egypt and in the waste land, still have put me to the test ten times, and have not given ear to my voice;
surely all those men that have seen My glory, and My signs, which I wrought in Egypt and in the wilderness, yet have put Me to proof these ten times, and have not hearkened to My voice;
Literal Standard Version (2020), Covenant Press — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). Unlocked Literal Bible (unfoldingWord) — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org). unfoldingWord Literal Text — © unfoldingWord, licensed CC BY-SA 4.0. Word-aligned USFM3 via Door43 (git.door43.org/unfoldingWord/en_ult). Free Bible Version, Dr. Jonathan Gallagher — licensed CC BY-SA 4.0. Text via the HelloAO Bible API (eBible.org).
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These counts appear in no published source. They are computed here, from the morphology-tagged text and Lemma’s own curated glosses. What Lemma adds →
Shared distinctive vocabulary
וַיְנַסּ֣וּ to test H5254 occurs in 34 verses of the Hebrew Bible. Also found in:
Grammatical profile
Verb forms
Hebrew & Septuagint length
In English translation the verse runs 35 words from the Hebrew and 34 from the Septuagint (LXX English) — closely comparable.
A rough comparison of the two English renderings, which tokenize alike — not a word-level alignment.
Word counts can differ between the Hebrew and the Greek without any difference in meaning — e.g. the Hebrew direct-object marker אֵת has no separate Greek word, and Greek often adds the article ὁ.
In the original languages it is 20 Hebrew tokens and 32 Greek tokens — but the two are counted differently (Hebrew bundles its prefixes and suffixes into one token; the Greek is in lemma form), so that isn’t a like-for-like length.
Topical passages linked to Numbers 14:22 in the Treasury of Scripture Knowledge — connected by theme and wording, ordered by reader-vote popularity; previews shown in the World English Bible.
Cross-references courtesy of OpenBible.info (CC BY 4.0).
The same verse in the two great witnesses to the Old Testament, shown verse-for-verse.
These are two independent witnesses, not word-aligned to each other, and the Septuagint is shown in lemma (dictionary) form.
כִּ֣י כָל הָאֲנָשִׁ֗ים הָרֹאִ֤ים אֶת כְּבֹדִי֙ וְאֶת אֹ֣תֹתַ֔י אֲשֶׁר עָשִׂ֥יתִי בְמִצְרַ֖יִם וּבַמִּדְבָּ֑ר וַיְנַסּ֣וּ אֹתִ֗י זֶ֚ה עֶ֣שֶׂר פְּעָמִ֔ים וְלֹ֥א שָׁמְע֖וּ בְּקוֹלִֽי
because all those men who have seen my glory, and my signs, which I worked in Egypt and in the wilderness, yet have tempted me these ten times, and have not listened to my voice;
World English Bible · Public Domain
ὅτι πᾶς ὁ ἀνήρ ὁ ὁράω ὁ δόξα ἐγώ καί ὁ σημεῖον ὅς ποιέω ἐν αἴγυπτος καί ἐν ὁ ἔρημος οὗτος καί πειράζω ἐγώ οὗτος δέκατος καί οὐ εἰςἀκούω ἐγώ ὁ φωνή
For all the men who see my glory, and the signs which I wrought in Egypt, and in the wilderness, and have tempted me this tenth time, and have not listened to my voice,
LXX2012 (modern English Septuagint) · Public Domain
On this verse, The Pulpit Commentary discusses the Septuagint’s reading. Read the note in Commentary ↓
Hebrew: Westminster Leningrad Codex (CC BY 4.0). Greek: Septuagint (public domain); English from LXX2012 (modern English Septuagint) (Public Domain). How the Septuagint differs from the Hebrew →
The Targum is the ancient Jewish Aramaic paraphrase of the Hebrew Scriptures — an interpretive translation, not the Hebrew text itself. Onkelos (literal) and Pseudo-Jonathan (expansive) render the Torah, and Jonathan the Prophets. Coverage is partial: where no permissively-licensed English translation exists for a verse, only the Aramaic is shown. This is verse-level text, not a word-by-word alignment to the Hebrew.
אֲרֵי כָל גֻבְרַיָא דַחֲזוֹ יָת יְקָרִי וְיָת אַתְוָתַי דִי עֲבָדִית בְּמִצְרַיִם וּבְמַדְבְּרָא וְנַסִיאוּ קֳדָמַי דְנַן עֲשַׂר זִמְנִין וְלָא קַבִּילוּ בְּמֵימְרִי
(no public-domain English translation for this verse)
Targum Onkelos — Aramaic: “Onkelos Genesis” (public domain); “Onkelos Exodus” (public domain); “Onkelos Leviticus” (public domain); “Onkelos Numbers” (public domain); “Onkelos Deuteronomy” (public domain). English: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “J.W. Etheridge. The Targums of Onkelos and Jonathan Ben Uzziel on the Pentateuch. London: Longmans, Green, 1862” (public domain). Text via Sefaria.
אֲרוּם כָּל גוּבְרַיָא דִי חָמוּן יַת יְקָרִי וְיַת אַתְוָותַי דַעֲבָדִית בְמִצְרַיִם וּבְמַדְבְּרָא וְנַסִיאוּ קֳדָמַי דְנַן עֲשַר זִמְנִין וְלָא קַבִּילוּ לְמֵימְרִי
Because all the men who have beheld My glory, and My signs, which I have wrought in Mizraim and in the Desert, have tempted Me now ten times, and have not obeyed (received) My Word:
Targum Pseudo-Jonathan — Aramaic: “Targum Jonathan on Genesis” (public domain); “Targum Jonathan on Exodus” (public domain); “Targum Jonathan on Leviticus” (public domain); “Targum Jonathan on Numbers” (public domain); “Targum Jonathan on Deuteronomy” (public domain). English: “The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862” (public domain). Text via Sefaria.
Teaching starters — assembled from the data on this page, not authored interpretation. Every prompt links to the verse data it draws on. Edit before teaching.
Numbers, in the Pentateuch, opens this verse with 20 words (18 distinct Hebrew lemmas). Its most distinctive word is nâçâh (“to test”). A historical commentator’s framing appears above. Read the whole chapter for the surrounding context.
Commentary
Notes on Numbers 14:22 from classic Christian and Jewish commentators (each source and its license shown beneath its notes). The classic Christian expositions comment on the surrounding passage and are grouped to its opening verse, so a note may address several verses; the Jewish commentaries on the Tanakh (Rashi and others) are per-verse, so they appear only where the commentator wrote on this verse.
Lemma curates 59 commentaries, every one of them public domain or Creative Commons licensed, each selected and text-cleaned for this edition rather than reprinted as found. About our sources →
Tyndale Open Study Notes
Tyndale Open Resources
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.
Geneva Bible (1599)
Geneva Bible translators
Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.
Jamieson, Fausset & Brown
Robert Jamieson, A. R. Fausset & David Brown
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges
gen. ed. J. J. S. Perowne
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
John Gill's Exposition
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Haydock's Catholic Bible Commentary
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Matthew Poole's English Annotations
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
The Pulpit Commentary
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
John Wesley's Explanatory Notes
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Rashi
Rabbi Shlomo Yitzchaki (Rashi)
Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.