Kejadian 6:6

6:6 The Lord regretted ¹  that he had made humankind on the earth, and he was highly offended. ² 

Yudas 1:16

1:16 These people are grumblers and ³  fault-finders who go ⁴  wherever their desires lead them, ⁵  and they give bombastic speeches, ⁶  enchanting folks ⁷  for their own gain. ⁸ 

Nehemia 13:8

13:8 I was very upset, and I threw all of Tobiah’s household possessions out of the storeroom.

Mazmur 95:10

95:10 For forty years I was continually disgusted ⁹  with that generation,

and I said, ‘These people desire to go astray; ¹⁰ 

they do not obey my commands.’ ¹¹ 

Yesaya 63:9-10

63:9 Through all that they suffered, he suffered too. ¹² 

The messenger sent from his very presence ¹³  delivered them.

In his love and mercy he protected ¹⁴  them;

he lifted them up and carried them throughout ancient times. ¹⁵ 

63:10 But they rebelled and offended ¹⁶  his holy Spirit, ¹⁷ 

so he turned into an enemy

and fought against them.

Lukas 19:40-44

19:40 He answered, ¹⁸  “I tell you, if they ¹⁹  keep silent, the very stones ²⁰  will cry out!”

Jesus Weeps for Jerusalem under Judgment

19:41 Now ²¹  when Jesus ²²  approached ²³  and saw the city, he wept over it, 19:42 saying, “If you had only known on this day, ²⁴  even you, the things that make for peace! ²⁵  But now they are hidden ²⁶  from your eyes. 19:43 For the days will come upon you when your enemies will build ²⁷  an embankment ²⁸  against you and surround you and close in on you from every side. 19:44 They will demolish you ²⁹  – you and your children within your walls ³⁰  – and they will not leave within you one stone ³¹  on top of another, ³²  because you did not recognize the time of your visitation from God.” ³³ 

Efesus 4:30

4:30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption.

Ibrani 3:10

3:10 “Therefore, I became provoked at that generation and said, ‘Their hearts are always wandering ³⁴  and they have not known my ways.’

Ibrani 3:17

3:17 And against whom was God ³⁵  provoked for forty years? Was it not those who sinned, whose dead bodies fell in the wilderness? ³⁶ 

[6:6]  ¹ tn Or “was grieved”; “was sorry.” In the Niphal stem the verb נָחָם (nakham) can carry one of four semantic meanings, depending on the context: (1) “to experience emotional pain or weakness,” “to feel regret,” often concerning a past action (see Exod 13:17; Judg 21:6, 15; 1 Sam 15:11, 35; Job 42:6; Jer 31:19). In several of these texts כִּי (ki, “because”) introduces the cause of the emotional sorrow. (2) Another meaning is “to be comforted” or “to comfort oneself” (sometimes by taking vengeance). See Gen 24:67; 38:12; 2 Sam 13:39; Ps 77:3; Isa 1:24; Jer 31:15; Ezek 14:22; 31:16; 32:31. (This second category represents a polarization of category one.) (3) The meaning “to relent from” or “to repudiate” a course of action which is already underway is also possible (see Judg 2:18; 2 Sam 24:16 = 1 Chr 21:15; Pss 90:13; 106:45; Jer 8:6; 20:16; 42:10). (4) Finally, “to retract” (a statement) or “to relent or change one’s mind concerning,” “to deviate from” (a stated course of action) is possible (see Exod 32:12, 14; 1 Sam 15:29; Ps 110:4; Isa 57:6; Jer 4:28; 15:6; 18:8, 10; 26:3, 13, 19; Ezek 24:14; Joel 2:13-14; Am 7:3, 6; Jonah 3:9-10; 4:2; Zech 8:14). See R. B. Chisholm, “Does God ‘Change His Mind’?” BSac 152 (1995): 388. The first category applies here because the context speaks of God’s grief and emotional pain (see the following statement in v. 6) as a result of a past action (his making humankind). For a thorough study of the word נָחָם, see H. Van Dyke Parunak, “A Semantic Survey of NHM,” Bib 56 (1975): 512-32.

[6:6]  ² tn Heb “and he was grieved to his heart.” The verb עָצָב (’atsav) can carry one of three semantic senses, depending on the context: (1) “to be injured” (Ps 56:5; Eccl 10:9; 1 Chr 4:10); (2) “to experience emotional pain”; “to be depressed emotionally”; “to be worried” (2 Sam 19:2; Isa 54:6; Neh 8:10-11); (3) “to be embarrassed”; “to be offended” (to the point of anger at another or oneself); “to be insulted” (Gen 34:7; 45:5; 1 Sam 20:3, 34; 1 Kgs 1:6; Isa 63:10; Ps 78:40). This third category develops from the second by metonymy. In certain contexts emotional pain leads to embarrassment and/or anger. In this last use the subject sometimes directs his anger against the source of grief (see especially Gen 34:7). The third category fits best in Gen 6:6 because humankind’s sin does not merely wound God emotionally. On the contrary, it prompts him to strike out in judgment against the source of his distress (see v. 7). The verb וַיִּתְעַצֵּב (vayyit’atsev), a Hitpael from עָצָב, alludes to the judgment oracles in Gen 3:16-19. Because Adam and Eve sinned, their life would be filled with pain; but sin in the human race also brought pain to God. The wording of v. 6 is ironic when compared to Gen 5:29. Lamech anticipated relief (נָחָם, nakham) from their work (מַעֲשֶׂה, ma’aseh) and their painful toil (עִצְּבֹן, ’itsÿvon), but now we read that God was sorry (נָחָם, nakham) that he had made (עָשָׂה, ’asah) humankind for it brought him great pain (עָצָב, ’atsav).

[1:16]  ³ tn “And” is not in Greek, but is supplied for the sake of English style.

[1:16]  ⁴ tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.

[1:16]  ⁵ tn Grk “(who go/going) according to their own lusts.”

[1:16]  ⁶ tn Grk “and their mouth speaks bombastic things.”

[1:16]  sn They give bombastic speeches. The idiom of opening one’s mouth in the NT often implied a public oration from a teacher or one in authority. Cf. Matt 5:2; Luke 4:22; Acts 1:16; 3:18; 10:34; Eph 6:19; Rev 13:5-6.

[1:16]  ⁷ sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.

[1:16]  ⁸ tn Or “to their own advantage.”

[95:10]  ⁹ tn The prefixed verbal form is either a preterite or an imperfect. If the latter, it emphasizes the ongoing nature of the condition in the past. The translation reflects this interpretation of the verbal form.

[95:10]  ¹⁰ tn Heb “a people, wanderers of heart [are] they.”

[95:10]  ¹¹ tn Heb “and they do not know my ways.” In this context the Lord’s “ways” are his commands, viewed as a pathway from which his people, likened to wayward sheep (see v. 7), wander.

[63:9]  ¹² tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ¹³ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

[63:9]  ¹⁴ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ¹⁵ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[63:10]  ¹⁶ tn Or “grieved, hurt the feelings of.”

[63:10]  ¹⁷ sn The phrase “holy Spirit” occurs in the OT only here (in v. 11 as well) and in Ps 51:11 (51:13 HT), where it is associated with the divine presence.

[19:40]  ¹⁸ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ¹⁹ tn Grk “these.”

[19:40]  ²⁰ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[19:41]  ²¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ²² tn Grk “he.”

[19:41]  ²³ 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]  ²⁴ sn On this day. They had missed the time of Messiah’s coming; see v. 44.

[19:42]  ²⁵ 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]  ²⁶ 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).

[19:43]  ²⁷ sn Jesus now predicted the events that would be fulfilled in the fall of Jerusalem in a.d. 70. The details of the siege have led some to see Luke writing this after Jerusalem’s fall, but the language of the verse is like God’s exilic judgment for covenant unfaithfulness (Hab 2:8; Jer 6:6, 14; 8:13-22; 9:1; Ezek 4:2; 26:8; Isa 29:1-4). Specific details are lacking and the procedures described (build an embankment against you) were standard Roman military tactics.

[19:43]  ²⁸ sn An embankment refers to either wooden barricades or earthworks, or a combination of the two.

[19:44]  ²⁹ tn Grk “They will raze you to the ground.”

[19:44]  sn The singular pronoun you refers to the city of Jerusalem personified.

[19:44]  ³⁰ tn Grk “your children within you.” The phrase “[your] walls” has been supplied in the translation to clarify that the city of Jerusalem, metaphorically pictured as an individual, is spoken of here.

[19:44]  ³¹ sn (Not) one stone on top of another is an idiom for total destruction.

[19:44]  ³² tn Grk “leave stone on stone.”

[19:44]  ³³ tn Grk “the time of your visitation.” To clarify what this refers to, the words “from God” are supplied at the end of the verse, although they do not occur in the Greek text.

[19:44]  sn You did not recognize the time of your visitation refers to the time God came to visit them. They had missed the Messiah; see Luke 1:68-79.

[3:10]  ³⁴ tn Grk “they are wandering in the heart.”

[3:17]  ³⁵ tn Grk “he”; in the translation the referent (God) has been specified for clarity.

[3:17]  ³⁶ sn An allusion to God’s judgment pronounced in Num 14:29, 32.