Philippians 2:3

2:3 Instead of being motivated by selfish ambition ¹  or vanity, each of you should, in humility, be moved to treat one another as more important than yourself.

Exodus 16:7-8

16:7 and in the morning you will see ²  the glory of the Lord, because he has heard ³  your murmurings against the Lord. As for us, what are we, ⁴  that you should murmur against us?”

16:8 Moses said, “You will know this ⁵  when the Lord gives you ⁶  meat to eat in the evening and bread in the morning to satisfy you, because the Lord has heard your murmurings that you are murmuring against him. As for us, what are we? ⁷  Your murmurings are not against us, ⁸  but against the Lord.”

Numbers 14:27

14:27 “How long must I bear ⁹  with this evil congregation ¹⁰  that murmurs against me? I have heard the complaints of the Israelites that they murmured against me.

Psalms 106:25

106:25 They grumbled in their tents; ¹¹ 

they did not obey ¹²  the Lord.

Matthew 20:11

20:11 When ¹³  they received it, they began to complain ¹⁴  against the landowner,

Mark 14:5

14:5 It ¹⁵  could have been sold for more than three hundred silver coins ¹⁶  and the money ¹⁷  given to the poor!” So ¹⁸  they spoke angrily to her.

Acts 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ¹⁹  days, when the disciples were growing in number, ²⁰  a complaint arose on the part of the Greek-speaking Jews ²¹  against the native Hebraic Jews, ²²  because their widows ²³  were being overlooked ²⁴  in the daily distribution of food. ²⁵ 

Acts 6:1

The Appointment of the First Seven Deacons

6:1 Now in those ²⁶  days, when the disciples were growing in number, ²⁷  a complaint arose on the part of the Greek-speaking Jews ²⁸  against the native Hebraic Jews, ²⁹  because their widows ³⁰  were being overlooked ³¹  in the daily distribution of food. ³² 

Colossians 1:10

1:10 so that you may live ³³  worthily of the Lord and please him in all respects ³⁴  – bearing fruit in every good deed, growing in the knowledge of God,

James 5:9

5:9 Do not grumble against one another, brothers and sisters, ³⁵  so that you may not be judged. See, the judge stands before the gates! ³⁶ 

James 5:1

Warning to the Rich

5:1 Come now, you rich! Weep and cry aloud ³⁷  over the miseries that are coming on you.

James 4:9

4:9 Grieve, mourn, ³⁸  and weep. Turn your laughter ³⁹  into mourning and your joy into despair.

Jude 1:16

1:16 These people are grumblers and ⁴⁰  fault-finders who go ⁴¹  wherever their desires lead them, ⁴²  and they give bombastic speeches, ⁴³  enchanting folks ⁴⁴  for their own gain. ⁴⁵ 

[2:3]  ¹ tn Grk “not according to selfish ambition.” There is no main verb in this verse; the subjunctive φρονῆτε (fronhte, “be of the same mind”) is implied here as well. Thus, although most translations supply the verb “do” at the beginning of v. 3 (e.g., “do nothing from selfish ambition”), the idea is even stronger than that: “Don’t even think any thoughts motivated by selfish ambition.”

[16:7]  ² tn Heb “morning, and you will see.”

[16:7]  ³ tn The form is a Qal infinitive construct with a preposition and a suffix. It forms an adverbial clause, usually of time, but here a causal clause.

[16:7]  ⁴ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers. The next verse repeats the question to further press the seriousness of what the Israelites are doing.

[16:8]  ⁵ tn “You will know this” has been added to make the line smooth. Because of the abruptness of the lines in the verse, and the repetition with v. 7, B. S. Childs (Exodus [OTL], 273) thinks that v. 8 is merely a repetition by scribal error – even though the versions render it as the MT has it. But B. Jacob (Exodus, 447) suggests that the contrast with vv. 6 and 7 is important for another reason – there Moses and Aaron speak, and it is smooth and effective, but here only Moses speaks, and it is labored and clumsy. “We should realize that Moses had properly claimed to be no public speaker.”

[16:8]  ⁶ tn Here again is an infinitive construct with the preposition forming a temporal clause.

[16:8]  ⁷ tn The words “as for us” attempt to convey the force of the Hebrew word order, which puts emphasis on the pronoun: “and we – what?” The implied answer to the question is that Moses and Aaron are nothing, merely the messengers.

[16:8]  ⁸ tn The word order is “not against us [are] your murmurings.”

[14:27]  ⁹ tn The figure is aposiopesis, or sudden silence. The main verb is deleted from the line, “how long…this evil community.” The intensity of the emotion is the reason for the ellipsis.

[14:27]  ¹⁰ sn It is worth mentioning in passing that this is one of the Rabbinic proof texts for having at least ten men to form a congregation and have prayer. If God called ten men (the bad spies) a “congregation,” then a congregation must have ten men. But here the word “community/congregation” refers in this context to the people of Israel as a whole, not just to the ten spies.

[106:25]  ¹¹ sn They grumbled in their tents. See Deut 1:27.

[106:25]  ¹² tn Heb “did not listen to the voice of.”

[20:11]  ¹³ tn Here δέ (de) has not been translated.

[20:11]  ¹⁴ tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.

[14:5]  ¹⁵ tn Here γάρ (gar) has not been translated.

[14:5]  ¹⁶ tn Grk “three hundred denarii.” One denarius was the standard day’s wage, so the value exceeded what a laborer could earn in a year (taking in to account Sabbaths and feast days when no work was done).

[14:5]  ¹⁷ tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

[14:5]  ¹⁸ tn Here καί (kai) has been translated as “so” to indicate the implied result of previous action(s) in the narrative.

[6:1]  ¹⁹ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²⁰ tn Grk “were multiplying.”

[6:1]  ²¹ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  ²² tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ²³ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ²⁴ tn Or “neglected.”

[6:1]  ²⁵ tn Grk “in the daily serving.”

[6:1]  ²⁶ tn Grk “these.” The translation uses “those” for stylistic reasons.

[6:1]  ²⁷ tn Grk “were multiplying.”

[6:1]  ²⁸ tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.

[6:1]  ²⁹ tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.

[6:1]  ³⁰ sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.

[6:1]  ³¹ tn Or “neglected.”

[6:1]  ³² tn Grk “in the daily serving.”

[1:10]  ³³ 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]  ³⁴ 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.”

[5:9]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:2.

[5:9]  ³⁶ sn The term gates is used metaphorically here. The physical referent would be the entrances to the city, but the author uses the term to emphasize the imminence of the judge’s approach.

[5:1]  ³⁷ tn Or “wail”; Grk “crying aloud.”

[4:9]  ³⁸ tn This term and the following one are preceded by καί (kai) in the Greek text, but contemporary English generally uses connectives only between the last two items in such a series.

[4:9]  ³⁹ tn Grk “let your laughter be turned.”

[1:16]  ⁴⁰ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ⁴¹ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁴² tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁴³ tn Grk “and their mouth speaks bombastic things.”

[1:16]  ⁴⁴ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁴⁵ tn Or “to their own advantage.”