Numbers 25:6

25:6 Just then ¹  one of the Israelites came and brought to his brothers ²  a Midianite woman in the plain view of Moses and of ³  the whole community of the Israelites, while they ⁴  were weeping at the entrance of the tent of meeting.

Jude 1:4-5

1:4 For certain men ⁵  have secretly slipped in among you ⁶  – men who long ago ⁷  were marked out ⁸  for the condemnation I am about to describe ⁹  – ungodly men who have turned the grace of our God into a license for evil ¹⁰  and who deny our only Master ¹¹  and Lord, ¹²  Jesus Christ.

1:5 Now I desire to remind you (even though you have been fully informed of these facts ¹³  once for all ¹⁴ ) that Jesus, ¹⁵  having saved the ¹⁶  people out of the land of Egypt, later ¹⁷  destroyed those who did not believe.

Jude 1:1

Salutation

1:1 From Jude, ¹⁸  a slave ¹⁹  of Jesus Christ and brother of James, ²⁰  to those who are called, wrapped in the love of ²¹  God the Father and kept for ²²  Jesus Christ.

Ezra 9:3-4

9:3 When I heard this report, I tore my tunic and my robe and ripped out some of the hair from my head and beard. Then I sat down, quite devastated. 9:4 Everyone who held the words of the God of Israel in awe ²³  gathered around me because of the unfaithful acts of the people of the exile. ²⁴  Devastated, I continued to sit there until the evening offering.

Ezra 10:1

The People Confess Their Sins

10:1 While Ezra was praying and confessing, weeping and throwing himself to the ground before the temple of God, a very large crowd of Israelites – men, women, and children alike – gathered around him. The people wept loudly. ²⁵ 

Nehemiah 1:4

1:4 When I heard these things I sat down abruptly, ²⁶  crying and mourning for several days. I continued fasting and praying before the God of heaven.

Nehemiah 8:9

8:9 Then Nehemiah the governor, ²⁷  Ezra the priestly scribe, ²⁸  and the Levites who were imparting understanding to the people said to all of them, ²⁹  “This day is holy to the LORD your God. Do not mourn or weep.” For all the people had been weeping when they heard the words of the law.

Psalms 119:136

119:136 Tears stream down from my eyes, ³⁰ 

because people ³¹  do not keep your law.

Jeremiah 9:1

9:1 (8:23) ³²  I wish that my head were a well full of water ³³ 

and my eyes were a fountain full of tears!

If they were, I could cry day and night

for those of my dear people ³⁴  who have been killed.

Jeremiah 13:17

13:17 But if you will not pay attention to this warning, ³⁵ 

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears ³⁶ 

because you, the Lord’s flock, ³⁷  will be carried ³⁸  into exile.”

Jeremiah 14:17

Lament over Present Destruction and Threat of More to Come

14:17 “Tell these people this, Jeremiah: ³⁹ 

‘My eyes overflow with tears

day and night without ceasing. ⁴⁰ 

For my people, my dear children, ⁴¹  have suffered a crushing blow.

They have suffered a serious wound. ⁴² 

Luke 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ⁴³  when Jesus ⁴⁴  approached ⁴⁵  and saw the city, he wept over it,

Romans 9:2-3

9:2 I have great sorrow and unceasing anguish in my heart. ⁴⁶  9:3 For I could wish ⁴⁷  that I myself were accursed – cut off from Christ – for the sake of my people, ⁴⁸  my fellow countrymen, ⁴⁹ 

[25:6]  ¹ tn The verse begins with the deictic particle וְהִנֵּה (vÿhinneh), pointing out the action that was taking place. It stresses the immediacy of the action to the reader.

[25:6]  ² tn Or “to his family”; or “to his clan.”

[25:6]  ³ tn Heb “before the eyes of Moses and before the eyes of.”

[25:6]  ⁴ tn The vav (ו) at the beginning of the clause is a disjunctive because it is prefixed to the nonverbal form. In this context it is best interpreted as a circumstantial clause, stressing that this happened “while” people were weeping over the sin.

[1:4]  ⁵ tn Grk “people.” However, if Jude is indeed arguing that Peter’s prophecy about false teachers has come true, these are most likely men in the original historical and cultural setting. See discussion of this point in the note on the phrase “these men” in 2 Pet 2:12.

[1:4]  ⁶ tn “Among you” is not in the Greek text, but is obviously implied.

[1:4]  ⁷ tn Or “in the past.” The adverb πάλαι (palai) can refer to either, though the meaning “long ago” is more common.

[1:4]  ⁸ tn Grk “written about.”

[1:4]  ⁹ tn Grk “for this condemnation.” τοῦτο (touto) is almost surely a kataphoric demonstrative pronoun, pointing to what follows in vv. 5-18. Otherwise, the condemnation is only implied (in v. 3b) or is merely a statement of their sinfulness (“ungodly” in v. 4b), not a judgment of it.

[1:4]  ¹⁰ tn Grk “debauchery.” This is the same word Peter uses to predict what the false teachers will be like (2 Pet 2:2, 7, 18).

[1:4]  ¹¹ tc Most later witnesses (P Ψ Ï sy) have θεόν (qeon, “God”) after δεσπότην (despothn, “master”), which appears to be a motivated reading in that it explicitly links “Master” to “God” in keeping with the normal NT pattern (see Luke 2:29; Acts 4:24; 2 Tim 2:21; Rev 6:10). In patristic Greek, δεσπότης (despoth") was used especially of God (cf. BDAG 220 s.v. 1.b.). The earlier and better witnesses (Ì^72,78 א A B C 0251 33 81 323 1241 1739 al co) lack θεόν; the shorter reading is thus preferred on both internal and external grounds.

[1:4]  ¹² tn The terms “Master and Lord” both refer to the same person. The construction in Greek is known as the Granville Sharp rule, named after the English philanthropist-linguist who first clearly articulated the rule in 1798. Sharp pointed out that in the construction article-noun-καί-noun (where καί [kai] = “and”), when two nouns are singular, personal, and common (i.e., not proper names), they always had the same referent. Illustrations such as “the friend and brother,” “the God and Father,” etc. abound in the NT to prove Sharp’s point. For more discussion see ExSyn 270-78. See also Titus 2:13 and 2 Pet 1:1

[1:5]  ¹³ tn Grk “knowing all things.” The subject of the participle “knowing” (εἰδότας, eidota") is an implied ὑμᾶς (Jumas), though several ancient witnesses actually add it. The πάντα (panta) takes on an adverbial force in this context (“fully”), intensifying how acquainted the readers are with the following points.

[1:5]  ¹⁴ tc ‡ Some translations take ἅπαξ (Japax) with the following clause (thus, “[Jesus,] having saved the people once for all”). Such a translation presupposes that ἅπαξ is a part of the ὅτι (Joti) clause. The reading of NA²⁷, πάντα ὅτι [ὁ] κύριος ἅπαξ (panta {oti [Jo] kurio" {apax), suggests this interpretation (though with “Lord” instead of “Jesus”). This particle is found before λαόν (laon) in the ὅτι clause in א C* Ψ 630 1241 1243 1505 1739 1846 1881 pc co. But ἅπαξ is found before the ὅτι clause in most witnesses, including several important ones (Ì⁷² A B C² 33 81 623 2344 Ï vg). What seems best able to explain the various placements of the adverb is that scribes were uncomfortable with ἅπαξ referring to the readers’ knowledge, feeling it was more appropriate to the theological significance of “saved” (σώσας, swsas).

[1:5]  ¹⁵ tc ‡ The reading ᾿Ιησοῦς (Ihsous, “Jesus”) is deemed too hard by several scholars, since it involves the notion of Jesus acting in the early history of the nation Israel. However, not only does this reading enjoy the strongest support from a variety of early witnesses (e.g., A B 33 81 1241 1739 1881 2344 pc vg co Or^1739mg), but the plethora of variants demonstrate that scribes were uncomfortable with it, for they seemed to exchange κύριος (kurios, “Lord”) or θεός (qeos, “God”) for ᾿Ιησοῦς (though Ì⁷² has the intriguing reading θεὸς Χριστός [qeos Cristos, “God Christ”] for ᾿Ιησοῦς). In addition to the evidence supplied in NA²⁷ for this reading, note also {88 322 323 424^c 665 915 2298 eth Cyr Hier Bede}. As difficult as the reading ᾿Ιησοῦς is, in light of v. 4 and in light of the progress of revelation (Jude being one of the last books in the NT to be composed), it is wholly appropriate.

[1:5]  ¹⁶ tn Or perhaps “a,” though this is less likely.

[1:5]  ¹⁷ tn Grk “the second time.”

[1:1]  ¹⁸ tn Grk “Judas,” traditionally “Jude” in English versions to distinguish him from the one who betrayed Jesus. The word “From” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ¹⁹ tn Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). At the same time, perhaps “servant” is apt in that the δοῦλος of Jesus Christ took on that role voluntarily, unlike a slave. The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:1]  ²⁰ sn Although Jude was half-brother of Jesus, he humbly associates himself with James, his full brother. By first calling himself a slave of Jesus Christ, it is evident that he wants no one to place stock in his physical connections. At the same time, he must identify himself further: Since Jude was a common name in the 1st century (two of Jesus’ disciples were so named, including his betrayer), more information was needed, that is to say, brother of James.

[1:1]  ²¹ tn Grk “loved in.” The perfect passive participle suggests that the audience’s relationship to God is not recent; the preposition ἐν (en) before πατρί (patri) could be taken as sphere or instrument (agency is unlikely, however). Another possible translation would be “dear to God.”

[1:1]  ²² tn Or “by.” Datives of agency are quite rare in the NT (and other ancient Greek), almost always found with a perfect verb. Although this text qualifies, in light of the well-worn idiom of τηρέω (threw) in eschatological contexts, in which God or Christ keeps the believer safe until the parousia (cf. 1 Thess 5:23; 1 Pet 1:4; Rev 3:10; other terms meaning “to guard,” “to keep” are also found in similar eschatological contexts [cf. 2 Thess 3:3; 2 Tim 1:12; 1 Pet 1:5; Jude 24]), it is probably better to understand this verse as having such an eschatological tinge. It is at the same time possible that Jude’s language was intentionally ambiguous, implying both ideas (“kept by Jesus Christ [so that they might be] kept for Jesus Christ”). Elsewhere he displays a certain fondness for wordplays; this may be a hint of things to come.

[9:4]  ²³ tn Heb “who trembled at the words of the God of Israel.”

[9:4]  ²⁴ tn Heb “the exile”; the words “the people” are not in the Hebrew text, but are supplied in the translation for clarity.

[10:1]  ²⁵ tn Heb “with much weeping.”

[1:4]  ²⁶ tn Heb “sat down.” Context suggests that this was a rather sudden action, resulting from the emotional shock of the unpleasant news, so “abruptly” has been supplied in the present translation.

[8:9]  ²⁷ tc The unexpected reference to Nehemiah here has led some scholars to suspect that the phrase “Nehemiah the governor” is a later addition to the text and not original.

[8:9]  ²⁸ tn Heb “the priest, the scribe.”

[8:9]  ²⁹ tn Heb “the people.” The pronoun has been used in the translation for stylistic reasons, to avoid redundancy.

[119:136]  ³⁰ tn Heb “[with] flowing streams my eyes go down.”

[119:136]  ³¹ tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.

[9:1]  ³² 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]  ³³ tn Heb “I wish that my head were water.”

[9:1]  ³⁴ tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[13:17]  ³⁵ 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]  ³⁶ tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”

[13:17]  ³⁷ 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]  ³⁸ tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

[14:17]  ³⁹ 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]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.

[19:41]  ⁴³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ⁴⁴ tn Grk “he.”

[19:41]  ⁴⁵ 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.

[9:2]  ⁴⁶ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[9:3]  ⁴⁷ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ⁴⁸ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ⁴⁹ tn Grk “my kinsmen according to the flesh.”