Isaiah 16:9-11

16:9 So I weep along with Jazer ¹ 

over the vines of Sibmah.

I will saturate you ²  with my tears, Heshbon and Elealeh,

for the conquering invaders shout triumphantly

over your fruit and crops. ³ 

16:10 Joy and happiness disappear from the orchards,

and in the vineyards no one rejoices or shouts;

no one treads out juice in the wine vats ⁴  –

I have brought the joyful shouts to an end. ⁵ 

16:11 So my heart constantly sighs for Moab, like the strumming of a harp, ⁶ 

my inner being sighs ⁷  for Kir Hareseth. ⁸ 

Jeremiah 8:18-19

8:18 Then I said, ⁹ 

“There is no cure ¹⁰  for my grief!

I am sick at heart!

8:19 I hear my dear people ¹¹  crying out ¹² 

throughout the length and breadth of the land. ¹³ 

They are crying, ‘Is the Lord no longer in Zion?

Is her divine King ¹⁴  no longer there?’”

The Lord answers, ¹⁵ 

“Why then do they provoke me to anger with their images,

with their worthless foreign idols?” ¹⁶ 

Jeremiah 9:10

The Coming Destruction Calls For Mourning

9:10 I said, ¹⁷ 

“I will weep and mourn ¹⁸  for the grasslands on the mountains, ¹⁹ 

I will sing a mournful song for the pastures in the wilderness

because they are so scorched no one travels through them.

The sound of livestock is no longer heard there.

Even the birds in the sky and the wild animals in the fields

have fled and are gone.”

Jeremiah 9:18-19

9:18 I said, “Indeed, ²⁰  let them come quickly and sing a song of mourning for us.

Let them wail loudly until tears stream from our own eyes

and our eyelids overflow with water.

9:19 For the sound of wailing is soon to be heard in Zion.

They will wail, ²¹  ‘We are utterly ruined! ²²  We are completely disgraced!

For our houses have been torn down

and we must leave our land.’” ²³ 

Jeremiah 13:17

13:17 But if you will not pay attention to this warning, ²⁴ 

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears ²⁵ 

because you, the Lord’s flock, ²⁶  will be carried ²⁷  into exile.”

Jeremiah 17:16

17:16 But I have not pestered you to bring disaster. ²⁸ 

I have not desired the time of irreparable devastation. ²⁹ 

You know that.

You are fully aware of every word that I have spoken. ³⁰ 

Jeremiah 48:31-36

48:31 So I will weep with sorrow for Moab.

I will cry out in sadness for all of Moab.

I will moan ³¹  for the people of Kir Heres.

48:32 I will weep for the grapevines of Sibmah

just like the town of Jazer weeps over them. ³² 

Their branches once spread as far as the Dead Sea. ³³ 

They reached as far as the town of Jazer. ³⁴ 

The destroyer will ravage

her fig, date, ³⁵  and grape crops.

48:33 Joy and gladness will disappear

from the fruitful land of Moab. ³⁶ 

I will stop the flow of wine from the winepresses.

No one will stomp on the grapes there and shout for joy. ³⁷ 

The shouts there will be shouts of soldiers,

not the shouts of those making wine. ³⁸ 

48:34 Cries of anguish raised from Heshbon and Elealeh

will be sounded as far as Jahaz. ³⁹ 

They will be sounded from Zoar as far as Horonaim and Eglath Shelishiyah.

For even the waters of Nimrim will be dried up.

48:35 I will put an end in Moab

to those who make offerings at her places of worship. ⁴⁰ 

I will put an end to those who sacrifice to other gods.

I, the Lord, affirm it! ⁴¹ 

48:36 So my heart moans for Moab

like a flute playing a funeral song.

Yes, like a flute playing a funeral song,

my heart moans for the people of Kir Heres.

For the wealth they have gained will perish.

Luke 19:41-44

Jesus Weeps for Jerusalem under Judgment

19:41 Now ⁴²  when Jesus ⁴³  approached ⁴⁴  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ⁴⁵  even you, the things that make for peace! ⁴⁶  But now they are hidden ⁴⁷  from your eyes. 19:43 For the days will come upon you when your enemies will build ⁴⁸  an embankment ⁴⁹  against you and surround you and close in on you from every side. 19:44 They will demolish you ⁵⁰  – you and your children within your walls ⁵¹  – and they will not leave within you one stone ⁵²  on top of another, ⁵³  because you did not recognize the time of your visitation from God.” ⁵⁴ 

Romans 9:1-3

Israel’s Rejection Considered

9:1 ⁵⁵ I am telling the truth in Christ (I am not lying!), for my conscience assures me ⁵⁶  in the Holy Spirit – 9:2 I have great sorrow and unceasing anguish in my heart. ⁵⁷  9:3 For I could wish ⁵⁸  that I myself were accursed – cut off from Christ – for the sake of my people, ⁵⁹  my fellow countrymen, ⁶⁰ 

[16:9]  ¹ tn Heb “So I weep with the weeping of Jazer.” Once more the speaker (the Lord? – see v. 10b) plays the role of a mourner (see 15:5).

[16:9]  ² tc The form אֲרַיָּוֶךְ (’arayyavekh) should be emended to אֲרַוָּיֶךְ (’aravvayekh; the vav [ו] and yod [י] have been accidentally transposed) from רָוָה (ravah, “be saturated”).

[16:9]  ³ tn Heb “for over your fruit and over your harvest shouting has fallen.” The translation assumes that the shouting is that of the conqueror (Jer 51:14). Another possibility is that the shouting is that of the harvesters (see v. 10b, as well as Jer 25:30), in which case one might translate, “for the joyful shouting over the fruit and crops has fallen silent.”

[16:10]  ⁴ tn Heb “wine in the vats the treader does not tread.”

[16:10]  ⁵ sn The Lord appears to be the speaker here. See 15:9.

[16:11]  ⁷ tn Heb “so my intestines sigh for Moab like a harp.” The word מֵעַי (me’ay, “intestines”) is used here of the seat of the emotions. English idiom requires the word “heart.” The point of the comparison to a harp is not entirely clear. Perhaps his sighs of mourning resemble a harp in sound, or his constant sighing is like the repetitive strumming of a harp.

[16:11]  ⁸ tn The verb is supplied in the translation; “sighs” in the preceding line does double duty in the parallel structure.

[16:11]  ⁹ tn Heb “Kir Heres” (so ASV, NRSV, TEV, CEV), a variant name for “Kir Hareseth” (see v. 7).

[8:18]  ¹⁰ tn The words, “Then I said” are not in the text but there is a general consensus that the words of vv. 18-19a are the words of Jeremiah. These words are supplied in the translation for clarity.

[8:18]  ¹¹ tn The meaning of this word is uncertain. The translation is based on the redivision and repointing of a word that occurs only here in the MT and whose pattern of formation is unparalleled in the Hebrew Bible. The MT reads מַבְלִיגִיתִי (mavligiti) which BDB provisionally derives from a verb root meaning “to gleam” or “to shine.” However, BDB notes that the text is dubious (cf. BDB 114 s.v. מַבְלִיגִית). The text is commonly emended to מִבְּלִי גְּהֹת (mibbÿli gÿhot) which is a Qal infinitive from a verb meaning “to heal” preceded by a compound negative “for lack of, to be at a loss for” (cf., e.g., HALOT 514 s.v. מַבְלִיגִית and 174 s.v. גּהה). This reading is supported by the Greek text which has an adjective meaning “incurable,” which is, however, connected with the preceding verse, i.e., “they will bite you incurably.”

[8:19]  ¹³ tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[8:19]  ¹⁴ tn Heb “Behold the voice of the crying of the daughter of my people.”

[8:19]  ¹⁵ tn Heb “Land of distances, i.e., of wide extent.” For parallel usage cf. Isa 33:17.

[8:19]  ¹⁶ tn Heb “her King” but this might be misunderstood by some to refer to the Davidic ruler even with the capitalization.

[8:19]  ¹⁷ tn The words, “The Lord would answer” are not in the text but are implicit from the words that follow. They are supplied in the translation for clarity. Another option would be to add “And I can just hear the Lord reply.”

[8:19]  ¹⁸ sn The people’s cry and the Lord’s interruption reflect the same argument that was set forth in the preceding chapter. They have misguided confidence that the Lord is with them regardless of their actions and he responds that their actions have provoked him to the point of judging them. See especially 7:4 and 7:30.

[9:10]  ¹⁶ tn The words “I said” are not in the text, but there is general agreement that Jeremiah is the speaker. Cf. the lament in 8:18-9:1. These words are supplied in the translation for clarity. Some English versions follow the Greek text which reads a plural imperative here. Since this reading would make the transition between 9:10 and 9:11 easier it is probably not original but a translator’s way of smoothing over a difficulty.

[9:10]  ¹⁷ tn Heb “I will lift up weeping and mourning.”

[9:10]  ¹⁸ tn Heb “for the mountains.” However, the context makes clear that it is the grasslands or pastures on the mountains that are meant. The words “for the grasslands” are supplied in the translation for clarity.

[9:18]  ¹⁹ tn The words “And I said, ‘Indeed” are not in the text. They have been supplied in the translation to try and help clarify who the speaker is who identifies with the lament of the people.

[9:19]  ²² tn The words “They will wail” are not in the text. They are supplied in the translation to make clear that this is the wailing that will be heard.

[9:19]  ²³ tn Heb “How we are ruined!”

[9:19]  ²⁴ tn The order of these two lines has been reversed for English stylistic reasons. The text reads in Hebrew “because we have left our land because they have thrown down our dwellings.” The two clauses offer parallel reasons for the cries “How ruined we are! [How] we are greatly disgraced!” But the first line must contain a prophetic perfect (because the lament comes from Jerusalem) and the second a perfect referring to a destruction that is itself future. This seems the only way to render the verse that would not be misleading.

[13:17]  ²⁵ 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]  ²⁶ tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”

[13:17]  ²⁷ 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]  ²⁸ tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

[17:16]  ²⁸ tc Heb “I have not run after you for the sake of disaster.” The translation follows the suggestion of some ancient versions. The Hebrew text reads “I have not run from being a shepherd after you.” The translation follows two Greek versions (Aquila and Symmachus) and the Syriac in reading the word “evil” or “disaster” here in place of the word “shepherd” in the Hebrew text. The issue is mainly one of vocalization. The versions mentioned are reading a form מֵרָעָה (mera’ah) instead of מֵרֹעֶה (mero’eh). There does not appear to be any clear case of a prophet being called a shepherd, especially in Jeremiah where it is invariably used of the wicked leaders/rulers of Judah, the leaders/rulers of the enemy that he brings to punish them, or the righteous ruler that he will bring in the future. Moreover, there are no cases where the preposition “after” is used with the verb “shepherd.” Parallelism also argues for the appropriateness of this reading; “disaster” parallels the “incurable day.” The thought also parallels the argument thus far. Other than 11:20; 12:3; 15:15 where he has prayed for vindication by the Lord punishing his persecutors as they deserve, he has invariably responded to the Lord’s word of disaster with laments and prayers for his people (see 4:19-21; 6:24; 8:18; 10:19-25; 14:7-9, 19-22).

[17:16]  ²⁹ tn Heb “the incurable day.” For the use of this word see the note on 17:9.

[17:16]  ³⁰ tn Heb “that which goes out of my lip is right in front of your face.”

[48:31]  ³¹ tc The translation is based on the emendation of the Hebrew third masculine singular (יֶהְגֶּה, yehggeh) to the first singular (אֶהְגֶּה, ’ehgeh). This emendation is assumed by almost all of the modern English versions and commentaries even though the textual evidence for it is weak (only one Hebrew ms and the Eastern Qere according to BHS).

[48:32]  ³⁴ tc Or “I will weep for the grapevines of Sibmah more than I will weep over the town of Jazer.” The translation here assumes that there has been a graphic confusion of מ (mem) with כְּ (kaf) or בְּ (bet). The parallel passage in Isa 16:9 has the preposition בְּ and the Greek version presupposes a comparative idea “as with.” Many of the modern English versions render the passage with the comparative מִן (min) as in the alternate translation, but it is unclear what the force of the comparison would be here. The verse is actually in the second person, an apostrophe or direct address to the grapevine(s) of Sibmah. However, the translation has retained the third person throughout because such sudden shifts in person are uncommon in contemporary English literature and retaining the third person is smoother. The Hebrew text reads: “From/With the weeping of Jazer I will weep for you, vine of Sibmah. Your tendrils crossed over the sea. They reached unto the sea of Jazer. Upon your summer fruit and your vintage [grape harvest] the destroyer has fallen.”

[48:32]  ³⁵ tn Heb “crossed over to the Sea.”

[48:32]  ³⁶ tn Or “reached the sea of Jazer.” The Sea is generally taken to be a reference to the Dead Sea. The translation presupposes that the word “sea” is to be omitted before “Jazer.” The word is missing from two Hebrew mss, from the parallel passage in Isa 16:8, and from the Greek version. It may have arisen from a mistaken copying of the same word in the preceding line.

[48:32]  ³⁷ tn Heb “her summer fruit.” See the translator’s note on 40:10 for the rendering here. According to BDB 657 s.v. נָפַל Qal.4.a, the verb means to “fall upon” or “attack” but in the context it is probably metonymical for attack and destroy.

[48:33]  ³⁷ tn Heb “from the garden land, even from the land of Moab.” Comparison with the parallel passage in Isa 16:10 and the translation of the Greek text here (which has only “the land of Moab”) suggest that the second phrase is appositional to the first.

[48:33]  ³⁸ tn Heb “no one will tread [the grapes] with shout of joy.”

[48:33]  ³⁹ tn Heb “shouts will not be shouts.” The text has been expanded contextually to explain that the shouts of those treading grapes in winepresses will come to an end (v. 33a-d) and be replaced by the shouts of the soldiers who trample down the vineyards (v. 32e-f). Compare 25:30 and 51:41 for the idea.

[48:34]  ⁴⁰ tn The meaning of this verse is very uncertain. The ambiguity of the syntax and the apparent elliptical nature of this text makes the meaning of this verse uncertain. The Hebrew text reads: “From the cry of Heshbon unto Elealeh unto Jahaz they utter their voice from Zoar unto Horonaim Eglath Shelishiyah.” The translation and interpretation here are based on interpreting the elliptical syntax here by the parallel passage in Isaiah 15:4-6 where cries of anguish rise from Heshbon and Elealeh which are heard all the way to Jahaz. The people flee southward arriving at Zoar and Eglath Shelishiyah where they voice the news of the destruction in the north. Hence, the present translation interprets the phrase “from the cry of Heshbon unto Elealeh” to be parallel to “Heshbon and Elealeh cry out” and take the preposition “from” with the verb “they utter their voice,” i.e., with the cry of Heshbon and Elealeh. The impersonal “they raise their voice” is then treated as a passive and made the subject of the whole verse. There is some debate about the identification of the waters of Nimrim. They may refer to the waters of the Wadi Nimrim which enters the Jordan about eight miles north of the Dead Sea or those of the Wadi en-Numeirah which flows into the southern tip of the Dead Sea from about ten miles south. Most commentators take the reference to be the latter because of association with Zoar. However, if the passage is talking about the destruction in the north which is reported in the south by the fleeing refugees, the reference is probably to the Wadi Nimrim in the north.

[48:35]  ⁴³ tn Heb “high place[s].” For the meaning and significance of this term see the study note on 7:31.

[48:35]  ⁴⁴ tn Heb “Oracle of the Lord.”

[19:41]  ⁴⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ⁴⁷ tn Grk “he.”

[19:41]  ⁴⁸ sn When Jesus approached and saw the city. This is the last travel note in Luke’s account (the so-called Jerusalem journey), as Jesus approached and saw the city before entering it.

[19:42]  ⁴⁹ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ⁵⁰ tn Grk “the things toward peace.” This expression seems to mean “the things that would ‘lead to,’ ‘bring about,’ or ‘make for’ peace.”

[19:42]  ⁵¹ sn But now they are hidden from your eyes. This becomes an oracle of doom in the classic OT sense; see Luke 13:31-35; 11:49-51; Jer 9:2; 13:7; 14:7. They are now blind and under judgment (Jer 15:5; Ps 122:6).

[19:43]  ⁵² sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ⁵³ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ⁵⁵ tn Grk “They will raze you to the ground.”

[19:44]  ⁵⁶ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ⁵⁷ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ⁵⁸ tn Grk “leave stone on stone.”

[19:44]  ⁵⁹ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[9:1]  ⁵⁸ sn Rom 9:1–11:36. These three chapters are among the most difficult and disputed in Paul’s Letter to the Romans. One area of difficulty is the relationship between Israel and the church, especially concerning the nature and extent of Israel’s election. Many different models have been constructed to express this relationship. For a representative survey, see M. Barth, The People of God (JSNTSup), 22-27. The literary genre of these three chapters has been frequently identified as a diatribe, a philosophical discussion or conversation evolved by the Cynic and Stoic schools of philosophy as a means of popularizing their ideas (E. Käsemann, Romans, 261 and 267). But other recent scholars have challenged the idea that Rom 9–11 is characterized by diatribe. Scholars like R. Scroggs and E. E. Ellis have instead identified the material in question as midrash. For a summary and discussion of the rabbinic connections, see W. R. Stegner, “Romans 9.6-29 – A Midrash,” JSNT 22 (1984): 37-52.

[9:1]  ⁵⁹ tn Or “my conscience bears witness to me.”

[9:2]  ⁶¹ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[9:3]  ⁶⁴ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ⁶⁵ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ⁶⁶ tn Grk “my kinsmen according to the flesh.”