Jeremiah 13:17

13:17 But if you will not pay attention to this warning, ¹ 

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears ² 

because you, the Lord’s flock, ³  will be carried ⁴  into exile.”

Luke 19:41-42

Jesus Weeps for Jerusalem under Judgment

19:41 Now ⁵  when Jesus ⁶  approached ⁷  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ⁸  even you, the things that make for peace! ⁹  But now they are hidden ¹⁰  from your eyes.

John 5:34

5:34 (I do not accept ¹¹  human testimony, but I say this so that you may be saved.)

Romans 9:1-3

Israel’s Rejection Considered

9:1 ¹² I am telling the truth in Christ (I am not lying!), for my conscience assures me ¹³  in the Holy Spirit – 9:2 I have great sorrow and unceasing anguish in my heart. ¹⁴  9:3 For I could wish ¹⁵  that I myself were accursed – cut off from Christ – for the sake of my people, ¹⁶  my fellow countrymen, ¹⁷ 

Romans 10:1

10:1 Brothers and sisters, ¹⁸  my heart’s desire and prayer to God on behalf of my fellow Israelites ¹⁹  is for their salvation.

Colossians 1:28

1:28 We proclaim him by instructing ²⁰  and teaching ²¹  all people ²²  with all wisdom so that we may present every person mature ²³  in Christ.

[13:17]  ¹ 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]  ² tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”

[13:17]  ³ 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]  ⁴ tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

[19:41]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ⁶ tn Grk “he.”

[19:41]  ⁷ 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]  ⁸ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ⁹ 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]  ¹⁰ 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).

[5:34]  ¹¹ tn Or “I do not receive.”

[9:1]  ¹² 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]  ¹³ tn Or “my conscience bears witness to me.”

[9:2]  ¹⁴ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[9:3]  ¹⁵ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ¹⁶ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ¹⁷ tn Grk “my kinsmen according to the flesh.”

[10:1]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ¹⁹ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[1:28]  ²⁰ tn Or “admonishing,” or “warning.” BDAG 679 s.v. νουθετέω states, “to counsel about avoidance or cessation of an improper course of conduct,, admonish, warn, instruct.” After the participle νουθετοῦντες (nouqetounte", “instructing”) the words πάντα ἄνθρωπον (panta anqrwpon, “all men”) occur in the Greek text, but since the same phrase appears again after διδάσκοντες (didaskontes) it was omitted in translation to avoid redundancy in English.

[1:28]  ²¹ tn The two participles “instructing” (νουθετοῦντες, nouqetounte") and “teaching” (διδάσκοντες, didaskonte") are translated as participles of means (“by”) related to the finite verb “we proclaim” (καταγγέλλομεν, katangellomen).

[1:28]  ²² tn Here ἄνθρωπον (anqrwpon) is twice translated as a generic (“people” and “person”) since both men and women are clearly intended in this context.

[1:28]  ²³ tn Since Paul’s focus is on the present experience of the Colossians, “mature” is a better translation of τέλειον (teleion) than “perfect,” since the latter implies a future, eschatological focus.