Exodus 33:4

33:4 When the people heard this troubling word ¹  they mourned; ²  no one put on his ornaments.

Proverbs 19:3

19:3 A person’s folly ³  subverts ⁴  his way,

and ⁵  his heart rages ⁶  against the Lord.

Isaiah 26:16

26:16 O Lord, in distress they looked for you;

they uttered incantations because of your discipline. ⁷ 

Matthew 8:12

8:12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” ⁸ 

Hebrews 12:17

12:17 For you know that ⁹  later when he wanted to inherit the blessing, he was rejected, for he found no opportunity for repentance, although he sought the blessing ¹⁰  with tears.

[33:4]  ¹ tn Or “bad news” (NAB, NCV).

[33:4]  ² sn The people would rather have risked divine discipline than to go without Yahweh in their midst. So they mourned, and they took off the ornaments. Such had been used in making the golden calf, and so because of their association with all of that they were to be removed as a sign of remorse.

[19:3]  ³ tn Heb “the folly of a man.”

[19:3]  ⁴ tn The verb סָלַף (salaf) normally means “to twist; to pervert; to overturn,” but in this context it means “to subvert” (BDB 701 s.v.); cf. ASV “subverteth.”

[19:3]  ⁵ tn The clause begins with vav on the nonverb phrase “against the Lord.” While clause structure and word order is less compelling in a book like Proverbs, this fits well as a circumstantial clause indicating concession.

[19:3]  ⁶ sn The “heart raging” is a metonymy of cause (or adjunct); it represents the emotions that will lead to blaming God for the frustration. Genesis 42:28 offers a calmer illustration of this as the brothers ask what God was doing to them.

[26:16]  ⁷ tn The meaning of this verse is unclear. It appears to read literally, “O Lord, in distress they visit you, they pour out [?] an incantation, your discipline to them.” פָּקַד (paqad) may here carry the sense of “seek with interest” (cf. Ezek 23:21 and BDB 823 s.v.) or “seek in vain” (cf. Isa 34:16), but it is peculiar for the Lord to be the object of this verb. צָקוּן (tsaqun) may be a Qal perfect third plural form from צוּק (tsuq, “pour out, melt”), though the verb is not used of pouring out words in its two other occurrences. Because of the appearance of צַר (tsar, “distress”) in the preceding line, it is tempting to emend the form to a noun and derive it from צוּק (“be in distress”) The term לַחַשׁ (lakhash) elsewhere refers to an incantation (Isa 3:3; Jer 8:17; Eccl 10:11) or amulet (Isa 3:20). Perhaps here it refers to ritualistic prayers or to magical incantations used to ward off evil.

[8:12]  ⁸ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[12:17]  ⁹ tn Or a command: “for understand that.”

[12:17]  ¹⁰ tn Grk “it,” referring either to the repentance or the blessing. But the account in Gen 27:34-41 (which the author appeals to here) makes it clear that the blessing is what Esau sought. Thus in the translation the referent (the blessing) is specified for clarity.