Mazmur 119:136

119:136 Tears stream down from my eyes, ¹ 

because people ²  do not keep your law.

Mazmur 119:158

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

because they do not keep your instructions. ³ 

Yeremia 13:17

13:17 But if you will not pay attention to this warning, ⁴ 

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears ⁵ 

because you, the Lord’s flock, ⁶  will be carried ⁷  into exile.”

Markus 3:5

3:5 After looking around ⁸  at them in anger, grieved by the hardness of their hearts, ⁹  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ¹⁰ 

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ¹¹  when Jesus ¹²  approached ¹³  and saw the city, he wept over it,

Roma 9:1-3

Israel’s Rejection Considered

9:1 ¹⁴ I am telling the truth in Christ (I am not lying!), for my conscience assures me ¹⁵  in the Holy Spirit – 9:2 I have great sorrow and unceasing anguish in my heart. ¹⁶  9:3 For I could wish ¹⁷  that I myself were accursed – cut off from Christ – for the sake of my people, ¹⁸  my fellow countrymen, ¹⁹ 

[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.”

[13:17]  ⁴ 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]  ⁵ tn Heb “Tearing [my eye] will tear and my eye will run down [= flow] with tears.”

[13:17]  sn The depth of Jeremiah’s sorrow for the sad plight of his people, if they refuse to repent, is emphasized by the triple repetition of the word “tears” twice in an emphatic verbal expression (Hebrew infinitive before finite verb) and once in the noun.

[13:17]  ⁶ 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]  ⁷ tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

[3:5]  ⁸ tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around…he said”).

[3:5]  ⁹ tn This term is a collective singular in the Greek text.

[3:5]  ¹⁰ sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.

[19:41]  ¹¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ¹² tn Grk “he.”

[19:41]  ¹³ 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.

[9:1]  ¹⁴ 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]  ¹⁵ tn Or “my conscience bears witness to me.”

[9:2]  ¹⁶ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[9:3]  ¹⁷ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

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

[9:3]  ¹⁹ tn Grk “my kinsmen according to the flesh.”