1 Samuel 15:11

15:11 “I regret that I have made Saul king, for he has turned away from me and has not done what I told him to do.” Samuel became angry and he cried out to the Lord all that night.

Jeremiah 13:15-17

13:15 Then I said to the people of Judah, ¹ 

“Listen and pay attention! Do not be arrogant!

For the Lord has spoken.

13:16 Show the Lord your God the respect that is due him. ² 

Do it before he brings the darkness of disaster. ³ 

Do it before you stumble ⁴  into distress

like a traveler on the mountains at twilight. ⁵ 

Do it before he turns the light of deliverance you hope for

into the darkness and gloom of exile. ⁶ 

13:17 But if you will not pay attention to this warning, ⁷ 

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears ⁸ 

because you, the Lord’s flock, ⁹  will be carried ¹⁰  into exile.”

Jeremiah 18:20

18:20 Should good be paid back with evil?

Yet they are virtually digging a pit to kill me. ¹¹ 

Just remember how I stood before you

pleading on their behalf ¹² 

to keep you from venting your anger on them. ¹³ 

Jeremiah 40:14-16

40:14 They said to him, “Are you at all aware ¹⁴  that King Baalis of Ammon has sent Ishmael son of Nethaniah to kill you?” But Gedaliah son of Ahikam would not believe them. 40:15 Then Johanan son of Kareah spoke privately to Gedaliah there at Mizpah, “Let me go and kill Ishmael the son of Nethaniah before anyone knows about it. Otherwise he will kill you ¹⁵  and all the Judeans who have rallied around you will be scattered. Then what remains of Judah will disappear.” 40:16 But Gedaliah son of Ahikam said to Johanan son of Kareah, “Do not do that ¹⁶  because what you are saying about Ishmael is not true.” ¹⁷ 

Luke 23:34

23:34 [But Jesus said, “Father, forgive them, for they don’t know what they are doing.”] ¹⁸  Then ¹⁹  they threw dice ²⁰  to divide his clothes. ²¹ 

John 5:34

5:34 (I do not accept ²²  human testimony, but I say this so that you may be saved.)

Acts 7:60

7:60 Then he fell ²³  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ²⁴  When ²⁵  he had said this, he died. ²⁶ 

Romans 10:1

10:1 Brothers and sisters, ²⁷  my heart’s desire and prayer to God on behalf of my fellow Israelites ²⁸  is for their salvation.

[13:15]  ¹ tn The words “Then I said to the people of Judah” are not in the text but are implicit from the address in v. 15 and the content of v. 17. They are supplied in the translation for clarity to show the shift from the Lord speaking to Jeremiah.

[13:16]  ² tn Heb “Give glory/respect to the Lord your God.” For this nuance of the word “glory” (כָּבוֹד, kavod), see BDB 459 s.v. כָּבוֹד 6.b and compare the usage in Mal 1:6 and Josh 7:19.

[13:16]  ³ tn The words “of disaster” are not in the text. They are supplied in the translation to explain the significance of the metaphor to readers who may not be acquainted with the metaphorical use of light and darkness for salvation and joy and distress and sorrow respectively.

[13:16]  ⁴ tn Heb “your feet stumble.”

[13:16]  ⁵ tn Heb “you stumble on the mountains at twilight.” The added words are again supplied in the translation to help explain the metaphor to the uninitiated reader.

[13:16]  ⁶ tn Heb “and while you hope for light he will turn it into deep darkness and make [it] into gloom.” The meaning of the metaphor is again explained through the addition of the “of” phrases for readers who are unacquainted with the metaphorical use of these terms.

[13:17]  ⁷ tn Heb “If you will not listen to it.” For the use of the feminine singular pronoun to refer to the idea(s) expressed in the preceding verse(s), see GKC 440-41 §135.p.

[13:17]  ⁸ tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”

[13:17]  ⁹ tn Heb “because the Lord’s flock will…” The pronoun “you” is supplied in the translation to avoid the shift in English from the second person address at the beginning to the third person affirmation at the end. It also helps explain the metaphor of the people of Israel as God’s flock for some readers who may be unfamiliar with that metaphor.

[13:17]  ¹⁰ tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

[18:20]  ¹¹ tn Or “They are plotting to kill me”; Heb “They have dug a pit for my soul.” This is a common metaphor for plotting against someone. See BDB 500 s.v. כָּרָה Qal and for an example see Pss 7:16 (7:15 HT) in its context.

[18:20]  ¹² tn Heb “to speak good concerning them” going back to the concept of “good” being paid back with evil.

[18:20]  ¹³ tn Heb “to turn back your anger from them.”

[40:14]  ¹⁴ tn The translation is intended to reflect the emphasizing infinitive absolute before the finite verb.

[40:15]  ¹⁵ tn Heb “Why should he kill you?” However, this is one of those cases listed in BDB 554 s.v. מָה 4.d(b) where it introduces a question introducing rhetorically the reason why something should not be done. In cases like this BDB notes that it approximates the meaning “lest” and is translated in Greek by μήποτε (mhpote) or μή (mh) as the Greek version does here. Hence it is separated from the preceding and translated “otherwise” for the sake of English style.

[40:16]  ¹⁶ tn Heb “this thing.”

[40:16]  ¹⁷ tn Heb “is false” or “is a lie.”

[23:34]  ¹⁸ tc Many important mss (Ì⁷⁵ א¹ B D* W Θ 070 579 1241 pc sy^s sa) lack v. 34a. It is included in א*^,2 (A) C D² L Ψ 0250 Ë^1,(13) 33 Ï lat sy^c,p,h. It also fits a major Lukan theme of forgiving the enemies (6:27-36), and it has a parallel in Stephen’s response in Acts 7:60. The lack of parallels in the other Gospels argues also for inclusion here. On the other hand, the fact of the parallel in Acts 7:60 may well have prompted early scribes to insert the saying in Luke’s Gospel alone. Further, there is the great difficulty of explaining why early and diverse witnesses lack the saying. A decision is difficult, but even those who regard the verse as inauthentic literarily often consider it to be authentic historically. For this reason it has been placed in single brackets in the translation.

[23:34]  ¹⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[23:34]  ²⁰ tn Grk “cast lots” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent “threw dice” was chosen here because of its association with gambling.

[23:34]  ²¹ sn An allusion to Ps 22:18, which identifies Jesus as the suffering innocent one.

[5:34]  ²² tn Or “I do not receive.”

[7:60]  ²³ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ²⁴ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ²⁵ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ²⁶ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[10:1]  ²⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ²⁸ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.