1 Samuel 4:13

4:13 When he arrived in Shiloh, Eli was sitting in his chair watching by the side of ¹  the road, for he was very worried ²  about the ark of God. As the man entered the city to give his report, ³  the whole city cried out.

1 Samuel 11:4

11:4 When the messengers went to Gibeah (where Saul lived) ⁴  and informed the people of these matters, all the people wept loudly. ⁵ 

Genesis 37:33-35

37:33 He recognized it and exclaimed, “It is my son’s tunic! A wild animal has eaten him! ⁶  Joseph has surely been torn to pieces!” 37:34 Then Jacob tore his clothes, put on sackcloth, ⁷  and mourned for his son many days. 37:35 All his sons and daughters stood by ⁸  him to console him, but he refused to be consoled. “No,” he said, “I will go to the grave mourning my son.” ⁹  So Joseph’s ¹⁰  father wept for him.

Numbers 14:1

The Israelites Respond in Unbelief

14:1 ¹¹ Then all the community raised a loud cry, ¹²  and the people wept ¹³  that night.

Numbers 14:39

14:39 When Moses told ¹⁴  these things to all the Israelites, the people mourned ¹⁵  greatly.

Jude 1:4

1:4 For certain men ¹⁶  have secretly slipped in among you ¹⁷  – men who long ago ¹⁸  were marked out ¹⁹  for the condemnation I am about to describe ²⁰  – ungodly men who have turned the grace of our God into a license for evil ²¹  and who deny our only Master ²²  and Lord, ²³  Jesus Christ.

Jude 1:2

1:2 May mercy, peace, and love be lavished on you! ²⁴ 

Ezra 10:1

The People Confess Their Sins

10:1 While Ezra was praying and confessing, weeping and throwing himself to the ground before the temple of God, a very large crowd of Israelites – men, women, and children alike – gathered around him. The people wept loudly. ²⁵ 

[4:13]  ¹ tc Read with many medieval Hebrew mss, the Qere, and much versional evidence יַד (yad, “hand”) rather than MT יַךְ (yakh).

[4:13]  ² tn Heb “his heart was trembling.”

[4:13]  ³ tn Heb “and the man came to report in the city.”

[11:4]  ⁴ tn Heb “to Gibeah of Saul.”

[11:4]  ⁵ tn Heb “lifted their voice and wept.”

[37:33]  ⁶ sn A wild animal has eaten him. Jacob draws this conclusion on his own without his sons actually having to lie with their words (see v. 20). Dipping the tunic in the goat’s blood was the only deception needed.

[37:34]  ⁷ tn Heb “and put sackcloth on his loins.”

[37:35]  ⁸ tn Heb “arose, stood”; which here suggests that they stood by him in his time of grief.

[37:35]  ⁹ tn Heb “and he said, ‘Indeed I will go down to my son mourning to Sheol.’” Sheol was viewed as the place where departed spirits went after death.

[37:35]  ¹⁰ tn Heb “his”; the referent (Joseph) has been specified in the translation for clarity.

[14:1]  ¹¹ sn This chapter forms part of the story already begun. There are three major sections here: dissatisfaction with the reports (vv. 1-10), the threat of divine punishment (vv. 11-38), and the defeat of the Israelites (vv. 39-45). See K. D. Sakenfeld, “The Problem of Divine Forgiveness in Num 14,” CBQ 37 (1975): 317-30; also J. R. Bartlett, “The Use of the Word רֹאשׁ as a Title in the Old Testament,” VT 19 (1969): 1-10.

[14:1]  ¹² tn The two verbs “lifted up their voice and cried” form a hendiadys; the idiom of raising the voice means that they cried aloud.

[14:1]  ¹³ tn There are a number of things that the verb “to weep” or “wail” can connote. It could reflect joy, grief, lamentation, or repentance, but here it reflects fear, hopelessness, or vexation at the thought of coming all this way and being defeated by the Canaanite armies. See Judg 20:23, 26.

[14:39]  ¹⁴ tn The preterite here is subordinated to the next preterite to form a temporal clause.

[14:39]  ¹⁵ tn The word אָבַל (’aval) is rare, used mostly for mourning over deaths, but it is used here of mourning over bad news (see also Exod 33:4; 1 Sam 15:35; 16:1; etc.).

[1:4]  ¹⁶ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ¹⁷ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ¹⁸ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ¹⁹ tn Grk “written about.”

[1:4]  ²⁰ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ²¹ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ²² tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ²³ tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[1:2]  ²⁴ tn Grk “may mercy and peace and love be multiplied to you.”

[10:1]  ²⁵ tn Heb “with much weeping.”