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 9:1

9:1 (8:23) ⁴  I wish that my head were a well full of water ⁵ 

and my eyes were a fountain full of tears!

If they were, I could cry day and night

for those of my dear people ⁶  who have been killed.

Markus 3:5

3:5 After looking around ⁷  at them in anger, grieved by the hardness of their hearts, ⁸  he said to the man, “Stretch out your hand.” He stretched it out, and his hand was restored. ⁹ 

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ¹⁰  when Jesus ¹¹  approached ¹²  and saw the city, he wept over it,

Roma 9:1-3

Israel’s Rejection Considered

9:1 ¹³ I am telling the truth in Christ (I am not lying!), for my conscience assures me ¹⁴  in the Holy Spirit – 9:2 I have great sorrow and unceasing anguish in my heart. ¹⁵  9:3 For I could wish ¹⁶  that I myself were accursed – cut off from Christ – for the sake of my people, ¹⁷  my fellow countrymen, ¹⁸ 

Roma 12:15

12:15 Rejoice with those who rejoice, weep with those who weep.

Roma 12:2

12:2 Do not be conformed ¹⁹  to this present world, ²⁰  but be transformed by the renewing of your mind, so that you may test and approve ²¹  what is the will of God – what is good and well-pleasing and perfect.

Kolose 1:21

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ²²  minds ²³  as expressed through ²⁴  your evil deeds,

Ibrani 13:3

13:3 Remember those in prison as though you were in prison with them, ²⁵  and those ill-treated as though you too felt their torment. ²⁶ 

[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.”

[9:1]  ⁴ sn Beginning with 9:1, the verse numbers through 9:26 in the English Bible differ from the verse numbers in the Hebrew text (BHS), with 9:1 ET = 8:23 HT, 9:2 ET = 9:1 HT, 9:3 ET = 9:2 HT, etc., through 9:26 ET = 9:25 HT. Beginning with 10:1 the verse numbers in the ET and HT are again the same.

[9:1]  ⁵ tn Heb “I wish that my head were water.”

[9:1]  ⁶ tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[3:5]  ⁷ 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]  ⁸ tn This term is a collective singular in the Greek text.

[3:5]  ⁹ 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]  ¹⁰ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ¹¹ tn Grk “he.”

[19:41]  ¹² 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]  ¹³ 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]  ¹⁴ tn Or “my conscience bears witness to me.”

[9:2]  ¹⁵ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[9:3]  ¹⁶ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ¹⁷ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ¹⁸ tn Grk “my kinsmen according to the flesh.”

[12:2]  ¹⁹ tn Although συσχηματίζεσθε (suschmatizesqe) could be either a passive or middle, the passive is more likely since it would otherwise have to be a direct middle (“conform yourselves”) and, as such, would be quite rare for NT Greek. It is very telling that being “conformed” to the present world is viewed as a passive notion, for it may suggest that it happens, in part, subconsciously. At the same time, the passive could well be a “permissive passive,” suggesting that there may be some consciousness of the conformity taking place. Most likely, it is a combination of both.

[12:2]  ²⁰ tn Grk “to this age.”

[12:2]  ²¹ sn The verb translated test and approve (δοκιμάζω, dokimazw) carries the sense of “test with a positive outcome,” “test so as to approve.”

[1:21]  ²² tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ²³ 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]  ²⁴ 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.

[13:3]  ²⁵ tn Grk “as being imprisoned together.”

[13:3]  ²⁶ tn Or “since you too are vulnerable”; Grk “you also being in the body.”