Jeremiah 9:1

9:1 (8:23) ¹  I wish that my head were a well full of water ² 

and my eyes were a fountain full of tears!

If they were, I could cry day and night

for those of my dear people ³  who have been killed.

Jeremiah 9:10

The Coming Destruction Calls For Mourning

9:10 I said, ⁴ 

“I will weep and mourn ⁵  for the grasslands on the mountains, ⁶ 

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 13:17

13:17 But if you will not pay attention to this warning, ⁷ 

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears ⁸ 

because you, the Lord’s flock, ⁹  will be carried ¹⁰  into exile.”

Jeremiah 14:17-18

Lament over Present Destruction and Threat of More to Come

14:17 “Tell these people this, Jeremiah: ¹¹ 

‘My eyes overflow with tears

day and night without ceasing. ¹² 

For my people, my dear children, ¹³  have suffered a crushing blow.

They have suffered a serious wound. ¹⁴ 

14:18 If I go out into the countryside,

I see those who have been killed in battle.

If I go into the city,

I see those who are sick because of starvation. ¹⁵ 

For both prophet and priest go about their own business

in the land without having any real understanding.’” ¹⁶ 

Jeremiah 23:9

Oracles Against the False Prophets ¹⁷ 

23:9 Here is what the Lord says concerning the false prophets: ¹⁸ 

My heart and my mind are deeply disturbed.

I tremble all over. ¹⁹ 

I am like a drunk person,

like a person who has had too much wine, ²⁰ 

because of the way the Lord

and his holy word are being mistreated. ²¹ 

Jeremiah 48:31-32

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

I will cry out in sadness for all of Moab.

I will moan ²²  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. ²³ 

Their branches once spread as far as the Dead Sea. ²⁴ 

They reached as far as the town of Jazer. ²⁵ 

The destroyer will ravage

her fig, date, ²⁶  and grape crops.

Psalms 119:53

119:53 Rage takes hold of me because of the wicked,

those who reject your law.

Psalms 119:136

119:136 Tears stream down from my eyes, ²⁷ 

because people ²⁸  do not keep your law.

Isaiah 15:5

15:5 My heart cries out because of Moab’s plight, ²⁹ 

and for the fugitives ³⁰  stretched out ³¹  as far as Zoar and Eglath Shelishiyah.

For they weep as they make their way up the ascent of Luhith;

they loudly lament their demise on the road to Horonaim. ³² 

Isaiah 16:11

16:11 So my heart constantly sighs for Moab, like the strumming of a harp, ³³ 

my inner being sighs ³⁴  for Kir Hareseth. ³⁵ 

Isaiah 21:3

21:3 For this reason my stomach churns; ³⁶ 

cramps overwhelm me

like the contractions of a woman in labor.

I am disturbed ³⁷  by what I hear,

horrified by what I see.

Isaiah 22:4

22:4 So I say:

“Don’t look at me! ³⁸ 

I am weeping bitterly.

Don’t try ³⁹  to console me

concerning the destruction of my defenseless people.” ⁴⁰ 

Lamentations 1:16

ע (Ayin)

1:16 I weep because of these things;

my eyes ⁴¹  flow with tears. ⁴² 

For there is no one in sight who can comfort me ⁴³ 

or encourage me. ⁴⁴ 

My children ⁴⁵  are desolated ⁴⁶ 

because an enemy has prevailed.

Lamentations 2:11

כ (Kaf)

2:11 My eyes are worn out ⁴⁷  from weeping; ⁴⁸ 

my stomach is in knots. ⁴⁹ 

My heart ⁵⁰  is poured out on the ground

due to the destruction ⁵¹  of my helpless people; ⁵² 

children and infants faint

in the town squares.

Lamentations 3:48-51

3:48 Streams ⁵³  of tears flow from my eyes ⁵⁴ 

because my people ⁵⁵  are destroyed. ⁵⁶ 

ע (Ayin)

3:49 Tears flow from my eyes ⁵⁷  and will not stop;

there will be no break ⁵⁸ 

3:50 until the Lord looks down from heaven

and sees what has happened. ⁵⁹ 

3:51 What my eyes see ⁶⁰  grieves me ⁶¹  –

all the suffering of the daughters in my city. ⁶² 

Daniel 7:15

An Angel Interprets Daniel’s Vision

7:15 “As for me, Daniel, my spirit was distressed, ⁶³  and the visions of my mind ⁶⁴  were alarming me.

Daniel 7:28

7:28 “This is the conclusion of the matter. As for me, Daniel, my thoughts troubled me greatly, and the color drained from my face. ⁶⁵  But I kept the matter to myself.” ⁶⁶ 

Daniel 8:27

8:27 I, Daniel, was exhausted ⁶⁷  and sick for days. Then I got up and again carried out the king’s business. But I was astonished at the vision, and there was no one to explain it.

Habakkuk 3:16

Habakkuk Declares His Confidence

3:16 I listened and my stomach churned; ⁶⁸ 

the sound made my lips quiver.

My frame went limp, as if my bones were decaying, ⁶⁹ 

and I shook as I tried to walk. ⁷⁰ 

I long ⁷¹  for the day of distress

to come upon ⁷²  the people who attack us.

Luke 19:41-42

Jesus Weeps for Jerusalem under Judgment

19:41 Now ⁷³  when Jesus ⁷⁴  approached ⁷⁵  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ⁷⁶  even you, the things that make for peace! ⁷⁷  But now they are hidden ⁷⁸  from your eyes.

Romans 9:2-3

9:2 I have great sorrow and unceasing anguish in my heart. ⁷⁹  9:3 For I could wish ⁸⁰  that I myself were accursed – cut off from Christ – for the sake of my people, ⁸¹  my fellow countrymen, ⁸² 

Romans 10:1

10:1 Brothers and sisters, ⁸³  my heart’s desire and prayer to God on behalf of my fellow Israelites ⁸⁴  is for their salvation.

Galatians 4:19

4:19 My children – I am again undergoing birth pains until Christ is formed in you! ⁸⁵ 

[9:1]  ¹ sn Beginning with 9:1, the verse numbers through 9:26 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:1 ET = 8:23 HT, 9:2 ET = 9:1 HT, 9:3 ET = 9:2 HT, etc., through 9:26 ET = 9:25 HT. Beginning with 10:1 the verse numbers in the ET and HT are again the same.

[9:1]  ² tn Heb “I wish that my head were water.”

[9:1]  ³ tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[9:10]  ⁴ 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]  ⁵ tn Heb “I will lift up weeping and mourning.”

[9:10]  ⁶ 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.

[13:17]  ⁷ 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]  ⁸ tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”

[13:17]  ⁹ 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]  ¹⁰ tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

[14:17]  ¹¹ tn The word “Jeremiah” is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.

[14:17]  ¹² tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…” because of the particle אַל (’al) which introduces the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ’al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1-6 above.

[14:17]  ¹³ tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”

[14:17]  ¹⁴ tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.

[14:18]  ¹⁵ tn The word “starvation” has been translated “famine” elsewhere in this passage. It is the word which refers to hunger. The “starvation” here may be war induced and not simply that which comes from famine per se. “Starvation” will cover both.

[14:18]  ¹⁶ tn The meaning of these last two lines is somewhat uncertain. The meaning of these two lines is debated because of the uncertainty of the meaning of the verb rendered “go about their business” (סָחַר, sakhar) and the last phrase translated here “without any real understanding.” The verb in question most commonly occurs as a participle meaning “trader” or “merchant” (cf., e.g., Ezek 27:21, 36; Prov 31:14). It occurs as a finite verb elsewhere only in Gen 34:10, 21; 42:34 and there in a literal sense of “trading,” “doing business.” While the nuance is metaphorical here it need not extend to “journeying into” (cf., e.g., BDB 695 s.v. סָחַר Qal.1) and be seen as a reference to exile as is sometimes assumed. That seems at variance with the causal particle which introduces this clause, the tense of the verb, and the surrounding context. People are dying in the land (vv. 17-18a) not because prophet and priest have gone (the verb is the Hebrew perfect or past) into exile but because prophet and priest have no true knowledge of God or the situation. The clause translated here “without having any real understanding” (Heb “and they do not know”) is using the verb in the absolute sense indicated in BDB 394 s.v. יָדַע Qal.5 and illustrated in Isa 1:3; 56:10. For a more thorough discussion of the issues one may consult W. McKane, Jeremiah (ICC), 1:330-31.

[23:9]  ¹⁷ sn Jeremiah has already had a good deal to say about the false prophets and their fate. See 2:8, 26; 5:13, 31; 14:13-15. Here he parallels the condemnation of the wicked prophets and their fate (23:9-40) with that of the wicked kings (21:11-22:30).

[23:9]  ¹⁸ tn The word “false” is not in the text, but it is clear from the context that these are whom the sayings are directed against. The words “Here is what the Lord says” are also not in the text. But comparison with 46:2; 48:1; 49:1, 7, 23, 28; and 21:11 will show that this is a heading. The words are supplied in the translation for clarity.

[23:9]  ¹⁹ tn Heb “My heart is crushed within me. My bones tremble.” It has already been noted several times that the “heart” in ancient Hebrew psychology was the intellectual and volitional center of the person, the kidneys were the emotional center, and the bones the locus of strength and also the subject of joy, distress, and sorrow. Here Jeremiah is speaking of his distress of heart and mind in modern psychology, a distress that leads him to trembling of body which he compares to that of a drunken person staggering around under the influence of wine.

[23:9]  ²⁰ tn Heb “wine has passed over him.”

[23:9]  ²¹ tn Heb “wine because of the Lord and because of his holy word.” The words that are supplied in the translation are implicit from the context and are added for clarity.

[48:31]  ²² 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]  ²³ 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]  ²⁴ tn Heb “crossed over to the Sea.”

[48:32]  ²⁵ 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]  ²⁶ 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.

[119:136]  ²⁷ tn Heb “[with] flowing streams my eyes go down.”

[119:136]  ²⁸ tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.

[15:5]  ²⁹ tn Heb “for Moab.” For rhetorical purposes the speaker (the Lord?, see v. 9) plays the role of a mourner.

[15:5]  ³⁰ tn The vocalization of the Hebrew text suggests “the bars of her gates,” but the form should be repointed to yield, “her fugitives.” See HALOT 156-57 s.v. בָּרִחַ, and BDB 138 s.v. בָּרִיהַ.

[15:5]  ³¹ tn The words “are stretched out” are supplied in the translation for stylistic reasons.

[15:5]  ³² tn Heb “For the ascent of Luhith, with weeping they go up it; for [on] the road to Horonaim an outcry over shattering they raise up.”

[16:11]  ³³ 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]  ³⁴ tn The verb is supplied in the translation; “sighs” in the preceding line does double duty in the parallel structure.

[16:11]  ³⁵ tn Heb “Kir Heres” (so ASV, NRSV, TEV, CEV), a variant name for “Kir Hareseth” (see v. 7).

[21:3]  ³⁶ tn Heb “my waist is filled with shaking [or “anguish”].”

[21:3]  ³⁷ tn Or perhaps, “bent over [in pain]”; cf. NRSV “I am bowed down.”

[22:4]  ³⁸ tn Heb “look away from me” (so KJV, ASV, NRSV).

[22:4]  ³⁹ tn Heb “don’t hurry” (so NCV).

[22:4]  ⁴⁰ tn Heb “the daughter of my people.” “Daughter” is here used metaphorically to express the speaker’s emotional attachment to his people, as well as their vulnerability and weakness.

[1:16]  ⁴¹ tc The MT and several medieval Hebrew mss read עֵינִי עֵינִי (’eni, ’eni, “my eye, my eye”). However, the second עֵינִי (’eni) does not appear in several other medieval Hebrew mss, or in Old Greek, Syriac Peshitta or Latin Vulgate.

[1:16]  ⁴² tn Heb “with water.” The noun מַּיִם (mayim, “water”) functions as an adverbial accusative of manner or impersonal instrument. The term מַּיִם (mayim, “water”) is a metonymy of material (= water) for the thing formed (= tears).

[1:16]  ⁴³ tn Heb “For a comforter is far from me.”

[1:16]  ⁴⁴ tn The phrase מֵשִׁיב נַפְשִׁי (meshiv nafshi, “one who could cause my soul to return”) is a Hebrew idiom that means “one who could encourage me.” The noun נַפְשִׁי (nafshi) refers to the whole person (e.g., Gen 27:4, 25; 49:6; Lev 26:11, 30; Num 23:10; Judg 5:21; 16:30; Isa 1:14; Lam 3:24). When used with the noun נֶפֶשׁ (nefesh) the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) means “to encourage, refresh, cheer” a person emotionally (Ruth 4:15; Pss 19:8; 23:3; Prov 25:13; Lam 1:11, 16, 19).

[1:16]  ⁴⁵ tn Heb “my sons.” The term “my sons” (בַנַי, banay) is a figurative description (hypocatastasis) of the former inhabitants of Jerusalem/Judah personified as the Lady Jerusalem’s children. Jerusalem mourns (and views) their devastation like a mother would her children.

[1:16]  ⁴⁶ tn The verb שָׁמֵם (shamem) means “to be desolated.” The verb is used used in reference to land destroyed in battle and left “deserted” (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4). When used in reference to persons, it describes the aftermath of a physical attack, such as rape (2 Sam 13:20) or military overthrow of a city (Isa 54:1; Lam 1:13, 16; 3:11).

[2:11]  ⁴⁷ tn Heb “my eyes are spent” or “my eyes fail.” The verb כָּלָה (kalah) is used of eyes exhausted by weeping (Job 11:20; 17:5; Ps 69:4; Jer 14:6; 4:17), and means either “to be spent” (BDB 477 s.v. 2.b) or “to fail” (HALOT 477 s.v. 6). It means to have used up all one’s tears or to have worn out the eyes because of so much crying. It is rendered variously: “my eyes fail” (KJV, NIV), “my eyes are spent” (RSV, NRSV, NASB, NJPS), “my eyes are worn out” (TEV), and “my eyes are red” (CEV).

[2:11]  ⁴⁸ tn Heb “because of tears.” The plural noun דִּמְעוֹת (dim’ot, “tears”) is an example of the plural of intensity or repeated behavior: “many tears.” The more common singular form דִּמְעָה (dim’ah) normally functions in a collective sense (“tears”); therefore, the plural form here does not indicate simple plural of number.

[2:11]  ⁴⁹ tn Heb “my bowels burn” or “my bowels are in a ferment.” The verb חֳמַרְמְרוּ (khomarmÿru) is an unusual form and derived from a debated root: Poalal perfect 3rd person common plural from III חָמַר (khamar, “to be red,” HALOT 330 s.v. III חמר) or Pe`al`al perfect 3rd person common plural from I חָמַר (khamar, “to ferment, boil up,” BDB 330 s.v. I חָמַר). The Poalal stem of this verb occurs only three times in OT: with פָּנִים (panim, “face,” Job 16:16) and מֵעִים (me’im, “bowels,” Lam 1:20; 2:11). The phrase חֳמַרְמְרוּ מֵעַיּ (khomarmÿru me’ay) means “my bowels burned” (HALOT 330 s.v.) or “my bowels are in a ferment,” as a euphemism for lower-intestinal bowel problems (BDB 330 s.v.). This phrase also occurs in later rabbinic literature (m. Sanhedrin 7:2). The present translation, “my stomach is in knots,” is not a literal equivalent to this Hebrew idiom; however, it is an attempt to approximate the equivalent English idiom.

[2:11]  ⁵⁰ tn Heb “my liver,” viewed as the seat of the emotions.

[2:11]  ⁵¹ tn Heb “on account of the breaking.”

[2:11]  ⁵² tn Heb “the daughter of my people.” Rather than a genitive of relationship (“daughter of X”), the phrase בַּת־עַמִּי (bat-’ammi) is probably a genitive of apposition. The idiom “Daughter X” occurs often in Lamentations: “Daughter Jerusalem” (2x), “Daughter Zion” (7x), “Virgin Daughter Zion” (1x), “Daughter of My People” (5x), “Daughter Judah” (2x), and “Virgin Daughter Judah” (1x). In each case, it is a poetic description of Jerusalem or Judah as a whole. The idiom בַּת־עַמִּי (bat-’ammi, lit., “daughter of my people” is rendered variously by the English versions: “the daughter of my people” (KJV, RSV, NASB), “my people” (NIV, TEV, CEV), and “my poor people” (NJPS). The metaphor here pictures the people as vulnerable and weak.

[3:48]  ⁵³ tn Heb “canals.” The phrase “canals of water” (eye water = tears) is an example of hyperbole. The English idiom “streams of tears” is also hyperbolic.

[3:48]  ⁵⁴ tn Heb “my eyes flow down with canals of water.”

[3:48]  ⁵⁵ tn Heb “the daughter of my people,” or “the Daughter, my people.”

[3:48]  ⁵⁶ tn Heb “because of the destruction of [the daughter of my people].”

[3:49]  ⁵⁷ tn Heb “my eye flows.” The term “eye” is a metonymy of association, standing for the “tears” which flow from one’s eyes.

[3:49]  ⁵⁸ tn Heb “without stopping.” The noun הַפוּגָה (hafugah, “stop”) is a hapax legomenon (word that occurs only once in Hebrew scriptures). The form of the noun is unusual, probably being derived from the denominative Hiphil verbal stem of the root פּוּג (pug, “to grow weary, ineffective; numb, become cold”).

[3:50]  ⁵⁹ tn The phrase “what has happened” is added in the translation for smoother English style and readability.

[3:51]  ⁶⁰ tn Heb “my eye causes grief to my soul.” The term “eye” is a metonymy of association, standing for that which one sees with the eyes.

[3:51]  ⁶¹ tn Heb “my soul.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part (= my soul) for the whole person (= me).

[3:51]  ⁶² tn Heb “at the sight of all the daughters of my city.” It is understood that seeing the plight of the women, not simply seeing the women, is what is so grievous. To make this clear, “suffering” was supplied in the translation.

[7:15]  ⁶³ tn The Aramaic text includes the phrase “in its sheath,” apparently viewing the body as a container or receptacle for the spirit somewhat like a sheath or scabbard is for a knife or a sword (cf. NAB “within its sheath of flesh”). For this phrase the LXX and Vulgate have “in these things.”

[7:15]  ⁶⁴ tn Aram “head.”

[7:28]  ⁶⁵ tn Aram “my brightness was changing on me.”

[7:28]  ⁶⁶ tn Aram “in my heart.”

[8:27]  ⁶⁷ tn The Hebrew word here is נִהְיֵיתִי (nihyetiy). Its meaning is not entirely clear. Hebrew הָיָה (hayah) normally has meanings such as “to be” or “become.” Here, however, it describes Daniel’s emotional and physical response to the enigmatic vision that he has seen. It is parallel to the following verb, which refers to illness, and seems to refer to a state of utter exhaustion due to the amazing things that Daniel has just seen. The LXX lacks the word. On the meaning of the word see further, BDB 227-28 s.v. הָיָה Niph.2; DCH 2:540 s.v. היה I Ni.3.

[3:16]  ⁶⁸ tn Heb “my insides trembled.”

[3:16]  ⁶⁹ tn Heb “decay entered my bones.”

[3:16]  ⁷⁰ tc Heb “beneath me I shook, which….” The Hebrew term אֲשֶׁר (’asher) appears to be a relative pronoun, but a relative pronoun does not fit here. The translation assumes a reading אֲשֻׁרָי (’ashuray, “my steps”) as well as an emendation of the preceding verb to a third plural form.

[3:16]  ⁷¹ tn The translation assumes that אָנוּחַ (’anuakh) is from the otherwise unattested verb נָוָח (navakh, “sigh”; see HALOT 680 s.v. II נוח; so also NEB). Most take this verb as נוּחַ (nuakh, “to rest”) and translate, “I wait patiently” (cf. NIV).

[3:16]  ⁷² tn Heb “to come up toward.”

[19:41]  ⁷³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ⁷⁴ tn Grk “he.”

[19:41]  ⁷⁵ 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]  ⁷⁶ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ⁷⁷ 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]  ⁷⁸ 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).

[9:2]  ⁷⁹ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[9:3]  ⁸⁰ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ⁸¹ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ⁸² tn Grk “my kinsmen according to the flesh.”

[10:1]  ⁸³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.

[10:1]  ⁸⁴ tn Grk “on behalf of them”; the referent (Paul’s fellow Israelites) has been specified in the translation for clarity.

[4:19]  ⁸⁵ tn Grk “My children, for whom I am again undergoing birth pains until Christ is formed in you.” The relative clauses in English do not pick up the emotional force of Paul’s language here (note “tone of voice” in v. 20, indicating that he is passionately concerned for them); hence, the translation has been altered slightly to capture the connotative power of Paul’s plea.