Exodus 16:7-8

16:7 and in the morning you will see ¹  the glory of the Lord, because he has heard ²  your murmurings against the Lord. As for us, what are we, ³  that you should murmur against us?”

16:8 Moses said, “You will know this ⁴  when the Lord gives you ⁵  meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? ⁶  Your murmurings are not against us, ⁷  but against the Lord.”

Deuteronomy 1:27

1:27 You complained among yourselves privately ⁸  and said, “Because the Lord hates us he brought us from Egypt to deliver us over to the Amorites so they could destroy us!

Psalms 106:25

106:25 They grumbled in their tents; ⁹ 

they did not obey ¹⁰  the Lord.

Matthew 20:11

20:11 When ¹¹  they received it, they began to complain ¹²  against the landowner,

Luke 15:2

15:2 But ¹³  the Pharisees ¹⁴  and the experts in the law ¹⁵  were complaining, ¹⁶  “This man welcomes ¹⁷  sinners and eats with them.”

John 6:43

6:43 Jesus replied, ¹⁸  “Do not complain about me to one another. ¹⁹ 

John 6:1

The Feeding of the Five Thousand

6:1 After this ²⁰  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ²¹ 

Colossians 1:10

1:10 so that you may live ²²  worthily of the Lord and please him in all respects ²³  – bearing fruit in every good deed, growing in the knowledge of God,

Philippians 2:14

2:14 Do everything without grumbling or arguing,

Jude 1:16

1:16 These people are grumblers and ²⁴  fault-finders who go ²⁵  wherever their desires lead them, ²⁶  and they give bombastic speeches, ²⁷  enchanting folks ²⁸  for their own gain. ²⁹ 

[16:7]  ¹ tn Heb “morning, and you will see.”

[16:7]  ² tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

[16:7]  ³ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

[16:8]  ⁴ tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”

[16:8]  ⁵ tn Here again is an infinitive construct with the preposition forming a temporal clause.

[16:8]  ⁶ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.

[16:8]  ⁷ tn The word order is “not against us [are] your murmurings.”

[1:27]  ⁸ tn Heb “in your tents,” that is, privately.

[106:25]  ⁹ sn They grumbled in their tents. See Deut 1:27.

[106:25]  ¹⁰ tn Heb “did not listen to the voice of.”

[20:11]  ¹¹ tn Here δέ (de) has not been translated.

[20:11]  ¹² tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.

[15:2]  ¹³ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ¹⁴ sn See the note on Pharisees in 5:17.

[15:2]  ¹⁵ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ¹⁶ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ¹⁷ tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[6:43]  ¹⁸ tn Grk “answered and said to them.”

[6:43]  ¹⁹ tn Or “Do not grumble among yourselves.” The words “about me” are supplied to clarify the translation “complain to one another” (otherwise the Jewish opponents could be understood to be complaining about one another, rather than complaining to one another about Jesus).

[6:1]  ²⁰ tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.

[6:1]  ²¹ sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.

[1:10]  ²² tn The infinitive περιπατῆσαι (peripathsai, “to walk, to live, to live one’s life”) is best taken as an infinitive of purpose related to “praying” (προσευχόμενοι, proseucomenoi) and “asking” (αἰτούμενοι, aitoumenoi) in v. 9 and is thus translated as “that you may live.”

[1:10]  ²³ tn BDAG 129 s.v. ἀρεσκεία states that ἀρεσκείαν (areskeian) refers to a “desire to please εἰς πᾶσαν ἀ. to please (the Lord) in all respects Col 1:10.”

[1:16]  ²⁴ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ²⁵ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ²⁶ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ²⁷ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ²⁸ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ²⁹ tn Or “to their own advantage.”