Kejadian 6:3

6:3 So the Lord said, “My spirit will not remain in ¹  humankind indefinitely, ²  since ³  they ⁴  are mortal. ⁵  They ⁶  will remain for 120 more years.” ⁷ 

Ayub 27:9

27:9 Does God listen to his cry

when distress overtakes him?

Ayub 35:12

35:12 Then ⁸  they cry out – but he does not answer –

because of the arrogance of the wicked.

Mazmur 18:41

18:41 They cry out, but there is no one to help them; ⁹ 

they cry out to the Lord, ¹⁰  but he does not answer them.

Yesaya 1:15

1:15 When you spread out your hands in prayer,

I look the other way; ¹¹ 

when you offer your many prayers,

I do not listen,

because your hands are covered with blood. ¹² 

Yeremia 11:11

11:11 So I, the Lord, say this: ¹³  ‘I will soon bring disaster on them which they will not be able to escape! When they cry out to me for help, I will not listen to them.

Yeremia 14:12

14:12 Even if they fast, I will not hear their cries for help. Even if they offer burnt offerings and grain offerings, I will not accept them. ¹⁴  Instead, I will kill them through wars, famines, and plagues.” ¹⁵ 

Yehezkiel 8:18

8:18 Therefore I will act with fury! My eye will not pity them nor will I spare ¹⁶  them. When they have shouted in my ears, I will not listen to them.”

Mikha 3:4

3:4 Someday these sinners will cry to the Lord for help, ¹⁷ 

but he will not answer them.

He will hide his face from them at that time,

because they have done such wicked deeds.”

Zakharia 7:13

7:13 “‘It then came about that just as I ¹⁸  cried out, but they would not obey, so they will cry out, but I will not listen,’ the Lord Lord who rules over all had said.

Matius 7:22-23

7:22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do ¹⁹  many powerful deeds?’ 7:23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ ²⁰ 

Matius 25:10-12

25:10 But while they had gone to buy it, the bridegroom arrived, and those who were ready went inside with him to the wedding banquet. Then ²¹  the door was shut. 25:11 Later, ²²  the other virgins came too, saying, ‘Lord, lord! Let us in!’ ²³  25:12 But he replied, ²⁴  ‘I tell you the truth, ²⁵  I do not know you!’

Lukas 13:25-28

13:25 Once ²⁶  the head of the house ²⁷  gets up ²⁸  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ²⁹  let us in!’ ³⁰  But he will answer you, ³¹  ‘I don’t know where you come from.’ ³²  13:26 Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ ³³  13:27 But ³⁴  he will reply, ³⁵  ‘I don’t know where you come from! ³⁶  Go away from me, all you evildoers!’ ³⁷  13:28 There will be weeping and gnashing of teeth ³⁸  when you see Abraham, Isaac, Jacob, ³⁹  and all the prophets in the kingdom of God ⁴⁰  but you yourselves thrown out. ⁴¹ 

Yakobus 4:3

4:3 you ask and do not receive because you ask wrongly, so you can spend it on your passions.

[6:3]  ¹ tn The verb form יָדוֹן (yadon) only occurs here. Some derive it from the verbal root דִּין (din, “to judge”) and translate “strive” or “contend with” (so NIV), but in this case one expects the form to be יָדִין (yadin). The Old Greek has “remain with,” a rendering which may find support from an Arabic cognate (see C. Westermann, Genesis, 1:375). If one interprets the verb in this way, then it is possible to understand רוּחַ (ruakh) as a reference to the divine life-giving spirit or breath, rather than the Lord’s personal Spirit. E. A. Speiser argues that the term is cognate with an Akkadian word meaning “protect” or “shield.” In this case, the Lord’s Spirit will not always protect humankind, for the race will suddenly be destroyed (E. A. Speiser, “YDWN, Gen. 6:3,” JBL 75 [1956]: 126-29).

[6:3]  ² tn Or “forever.”

[6:3]  ³ tn The form בְּשַׁגַּם (bÿshagam) appears to be a compound of the preposition בְּ (beth, “in”), the relative שֶׁ (she, “who” or “which”), and the particle גַּם (gam, “also, even”). It apparently means “because even” (see BDB 980 s.v. שֶׁ).

[6:3]  ⁴ tn Heb “he”; the plural pronoun has been used in the translation since “man” earlier in the verse has been understood as a collective (“humankind”).

[6:3]  ⁵ tn Heb “flesh.”

[6:3]  ⁶ tn See the note on “they” earlier in this verse.

[6:3]  ⁷ tn Heb “his days will be 120 years.” Some interpret this to mean that the age expectancy of people from this point on would be 120, but neither the subsequent narrative nor reality favors this. It is more likely that this refers to the time remaining between this announcement of judgment and the coming of the flood.

[35:12]  ⁸ tn The adverb שָׁם (sham, “there”) connects this verse to v. 11. “There” can be locative or temporal – and here it is temporal (= “then”).

[18:41]  ⁹ tn Heb “but there is no deliverer.”

[18:41]  ¹⁰ tn Heb “to the Lord.” The words “they cry out” are supplied in the translation because they are understood by ellipsis (see the preceding line).

[18:41]  sn They cry out. This reference to the psalmist’s enemies crying out for help to the Lord suggests that the psalmist refers here to enemies within the covenant community, rather than foreigners. However, the militaristic context suggests foreign enemies are in view. Ancient Near Eastern literature indicates that defeated enemies would sometimes cry out for mercy to the god(s) of their conqueror. See R. B. Chisholm, “An Exegetical and Theological Study of Psalm 18/2 Samuel 22” (Th.D. diss., Dallas Theological Seminary, 1983), 271.

[1:15]  ¹¹ tn Heb “I close my eyes from you.”

[1:15]  ¹² sn This does not just refer to the blood of sacrificial animals, but also the blood, as it were, of their innocent victims. By depriving the poor and destitute of proper legal recourse and adequate access to the economic system, the oppressors have, for all intents and purposes, “killed” their victims.

[11:11]  ¹³ tn Heb “Therefore, thus, says the Lord.” The person has been shifted in the translation in accordance with the difference between Hebrew and English style.

[14:12]  ¹⁴ sn See 6:16-20 for parallels.

[14:12]  ¹⁵ tn Heb “through sword, starvation, and plague.”

[14:12]  sn These were penalties (curses) that were to be imposed on Israel for failure to keep her covenant with God (cf. Lev 26:23-26). These three occur together fourteen other times in the book of Jeremiah.

[8:18]  ¹⁶ tn The meaning of the Hebrew term is primarily emotional: “to pity,” which in context implies an action, as in being moved by pity in order to spare them from the horror of their punishment.

[3:4]  ¹⁷ tn Heb “then they will cry out to the Lord.” The words “Someday these sinners” have been supplied in the translation for clarification.

[7:13]  ¹⁸ tn Heb “he.” Since the third person pronoun refers to the Lord, it has been translated as a first person pronoun (“I”) to accommodate English style, which typically does not exhibit switches between persons of pronouns in the same immediate context as Hebrew does.

[7:22]  ¹⁹ tn Grk “and in your name do.” This phrase was not repeated here in the translation for stylistic reasons.

[7:23]  ²⁰ tn Grk “workers of lawlessness.”

[25:10]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[25:11]  ²² tn Here δέ (de) has not been translated.

[25:11]  ²³ tn Grk “Open to us.”

[25:12]  ²⁴ tn Grk “But answering, he said.” This is somewhat redundant and has been simplified in the translation.

[25:12]  ²⁵ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[13:25]  ²⁶ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ²⁷ tn Or “the master of the household.”

[13:25]  ²⁸ tn Or “rises,” or “stands up.”

[13:25]  ²⁹ tn Or “Sir.”

[13:25]  ³⁰ tn Grk “Open to us.”

[13:25]  ³¹ tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ³² sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[13:26]  ³³ sn This term refers to wide streets, and thus suggests the major streets of a city.

[13:27]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:27]  ³⁵ tc Most mss (Ì^75* A D L W Θ Ψ 070 Ë^1,13 Ï) have ἐρεῖ λέγω ὑμῖν (erei legw Jumin; “he will say, ‘I say to you’”) here, while some have only ἐρεῖ ὑμῖν (“he will say to you” in א 579 pc lat sa) or simply ἐρεῖ (“he will say” in 1195 pc). The variety of readings seems to have arisen from the somewhat unusual wording of the original, ἐρεῖ λέγων ὑμῖν (erei legwn Jumin; “he will say, saying to you” found in Ì^75c B 892 pc). Given the indicative λέγω, it is difficult to explain how the other readings would have arisen. But if the participle λέγων were original, the other readings can more easily be explained as arising from it. Although the external evidence is significantly stronger in support of the indicative reading, the internal evidence is on the side of the participle.

[13:27]  tn Grk “he will say, saying to you.” The participle λέγων (legwn) and its indirect object ὑμῖν (Jumin) are redundant in contemporary English and have not been translated.

[13:27]  ³⁶ sn The issue is not familiarity (with Jesus’ teaching) or even shared activity (eating and drinking with him), but knowing Jesus. Those who do not know him, he will not know where they come from (i.e., will not acknowledge) at the judgment.

[13:27]  ³⁷ tn Grk “all you workers of iniquity.” The phrase resembles Ps 6:8.

[13:28]  ³⁸ sn Weeping and gnashing of teeth is a figure for remorse and trauma, which occurs here because of exclusion from God’s promise.

[13:28]  ³⁹ tn Grk “and Isaac and Jacob,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[13:28]  ⁴⁰ sn The kingdom of God is a major theme of Jesus. It is a realm in which Jesus rules and to which those who trust him belong. See Luke 6:20; 11:20; 17:20-21.

[13:28]  ⁴¹ tn Or “being thrown out.” The present accusative participle, ἐκβαλλομένους (ekballomenous), related to the object ὑμᾶς (Jumas), seems to suggest that these evildoers will witness their own expulsion from the kingdom.