Psalms 119:136

119:136 Tears stream down from my eyes, ¹ 

because people ²  do not keep your law.

Psalms 119:158

119:158 I take note of the treacherous and despise them,

because they do not keep your instructions. ³ 

Ezra 9:3

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.

Ezra 9:14

9:14 Shall we once again break your commandments and intermarry with these abominable peoples? Would you not be so angered by us that you would wipe us out, with no survivor or remnant?

Ezra 10:6

10:6 Then Ezra got up from in front of the temple of God and went to the room of Jehohanan son of Eliashib. While he stayed ⁴  there, he did not eat food or drink water, for he was in mourning over the infidelity of the exiles.

Jeremiah 13:17

13:17 But if you will not pay attention to this warning, ⁵ 

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears ⁶ 

because you, the Lord’s flock, ⁷  will be carried ⁸  into exile.”

Daniel 4:19

Daniel Interprets Nebuchadnezzar’s Dream

4:19 Then Daniel (whose name is also Belteshazzar) was upset for a brief time; ⁹  his thoughts were alarming him. The king said, “Belteshazzar, don’t let the dream and its interpretation alarm you.” But Belteshazzar replied, “Sir, ¹⁰  if only the dream were for your enemies and its interpretation applied to your adversaries!

Habakkuk 3:16

Habakkuk Declares His Confidence

3:16 I listened and my stomach churned; ¹¹ 

the sound made my lips quiver.

My frame went limp, as if my bones were decaying, ¹² 

and I shook as I tried to walk. ¹³ 

I long ¹⁴  for the day of distress

to come upon ¹⁵  the people who attack us.

Luke 19:41-42

Jesus Weeps for Jerusalem under Judgment

19:41 Now ¹⁶  when Jesus ¹⁷  approached ¹⁸  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ¹⁹  even you, the things that make for peace! ²⁰  But now they are hidden ²¹  from your eyes.

Romans 9:1-3

Israel’s Rejection Considered

9:1 ²² I am telling the truth in Christ (I am not lying!), for my conscience assures me ²³  in the Holy Spirit – 9:2 I have great sorrow and unceasing anguish in my heart. ²⁴  9:3 For I could wish ²⁵  that I myself were accursed – cut off from Christ – for the sake of my people, ²⁶  my fellow countrymen, ²⁷ 

Romans 9:2

9:2 I have great sorrow and unceasing anguish in my heart. ²⁸ 

Colossians 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²⁹  minds ³⁰  as expressed through ³¹  your evil deeds,

Philippians 3:18

3:18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ.

[119:136]  ¹ tn Heb “[with] flowing streams my eyes go down.”

[119:136]  ² tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.

[119:158]  ³ tn Heb “your word.”

[10:6]  ⁴ tc The translation reads וַיָּלֶן (vayyalen, “and he stayed”) rather than the reading וַיֵּלֶךְ (vayyelekh, “and he went”) of the MT. Cf. the LXX.

[13:17]  ⁵ 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]  ⁶ tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”

[13:17]  ⁷ 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]  ⁸ tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

[4:19]  ⁹ tn Aram “about one hour.” The expression refers idiomatically to a brief period of time of undetermined length.

[4:19]  ¹⁰ tn Aram “my lord.”

[3:16]  ¹¹ tn Heb “my insides trembled.”

[3:16]  ¹² tn Heb “decay entered my bones.”

[3:16]  ¹³ 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]  ¹⁴ 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]  ¹⁵ tn Heb “to come up toward.”

[19:41]  ¹⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ¹⁷ tn Grk “he.”

[19:41]  ¹⁸ 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]  ¹⁹ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ²⁰ 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]  ²¹ 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).

[9:1]  ²² 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]  ²³ tn Or “my conscience bears witness to me.”

[9:2]  ²⁴ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[9:3]  ²⁵ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ²⁶ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ²⁷ tn Grk “my kinsmen according to the flesh.”

[9:2]  ²⁸ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[1:21]  ²⁹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ³⁰ tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ³¹ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.