Numbers 14:36

14:36 The men whom Moses sent to investigate the land, who returned and made the whole community murmur against him by producing ¹  an evil report about the land,

Numbers 16:11

16:11 Therefore you and all your company have assembled together against the Lord! And Aaron – what is he that you murmur against him?” ² 

Deuteronomy 1:27

1:27 You complained among yourselves privately ³  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; ⁴ 

they did not obey ⁵  the Lord.

Isaiah 29:24

29:24 Those who stray morally will gain understanding; ⁶ 

those who complain will acquire insight. ⁷ 

Luke 5:30

5:30 But ⁸  the Pharisees ⁹  and their experts in the law ¹⁰  complained ¹¹  to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” ¹² 

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.”

Luke 19:7

19:7 And when the people ¹⁸  saw it, they all complained, ¹⁹  “He has gone in to be the guest of a man who is a sinner.” ²⁰ 

John 6:41

6:41 Then the Jews who were hostile to Jesus ²¹  began complaining about him because he said, “I am the bread that came down from heaven,”

John 6:61

6:61 When Jesus was aware ²²  that his disciples were complaining ²³  about this, he said to them, “Does this cause you to be offended? ²⁴ 

John 6:1

The Feeding of the Five Thousand

6:1 After this ²⁵  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ²⁶ 

Colossians 1:10

1:10 so that you may live ²⁷  worthily of the Lord and please him in all respects ²⁸  – bearing fruit in every good deed, growing in the knowledge of God,

Philippians 2:14

2:14 Do everything without grumbling or arguing,

[14:36]  ¹ tn The verb is the Hiphil infinitive construct with a lamed (ל) preposition from the root יָצָא (yatsa’, “to bring out”). The use of the infinitive here is epexegetical, that is, explaining how they caused the people to murmur.

[16:11]  ² sn The question indicates that they had been murmuring against Aaron, that is, expressing disloyalty and challenging his leadership. But it is actually against the Lord that they had been murmuring because the Lord had put Aaron in that position.

[1:27]  ³ tn Heb “in your tents,” that is, privately.

[106:25]  ⁴ sn They grumbled in their tents. See Deut 1:27.

[106:25]  ⁵ tn Heb “did not listen to the voice of.”

[29:24]  ⁶ tn Heb “and the ones who stray in spirit will know understanding.”

[29:24]  ⁷ tn Heb “will learn instruction”; cf. NASB, NIV, NRSV, NLT “will accept instruction.”

[5:30]  ⁸ tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.

[5:30]  ⁹ sn See the note on Pharisees in 5:17.

[5:30]  ¹⁰ tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.

[5:30]  ¹¹ tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.

[5:30]  ¹² sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.

[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.

[19:7]  ¹⁸ tn Grk “they”; the referent is unspecified but is probably the crowd in general, who would have no great love for a man like Zacchaeus who had enriched himself many times over at their expense.

[19:7]  ¹⁹ tn This term is used only twice in the NT, both times in Luke (here and 15:2) and has negative connotations both times (BDAG 227 s.v. διαγογγύζω). The participle λέγοντες (legonte") is redundant in contemporary English and has not been translated.

[19:7]  ²⁰ sn Being the guest of a man who is a sinner was a common complaint about Jesus: Luke 5:31-32; 7:37-50; 15:1-2.

[6:41]  ²¹ tn Grk “Then the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea.

[6:61]  ²² tn Grk “When Jesus knew within himself.”

[6:61]  ²³ tn Or “were grumbling.”

[6:61]  ²⁴ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:1]  ²⁵ 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]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.”