Yohanes 11:33

11:33 When Jesus saw her weeping, and the people ¹  who had come with her weeping, he was intensely moved ²  in spirit and greatly distressed. ³ 

Kejadian 43:30

43:30 Joseph hurried out, for he was overcome by affection for his brother ⁴  and was at the point of tears. ⁵  So he went to his room and wept there.

Ayub 30:25

30:25 Have I not wept for the unfortunate? ⁶ 

Was not my soul grieved for the poor?

Mazmur 35:13-15

35:13 When they were sick, I wore sackcloth, ⁷ 

and refrained from eating food. ⁸ 

(If I am lying, may my prayers go unanswered!) ⁹ 

35:14 I mourned for them as I would for a friend or my brother. ¹⁰ 

I bowed down ¹¹  in sorrow as if I were mourning for my mother. ¹² 

35:15 But when I stumbled, they rejoiced and gathered together;

they gathered together to ambush me. ¹³ 

They tore at me without stopping to rest. ¹⁴ 

Mazmur 119:136

119:136 Tears stream down from my eyes, ¹⁵ 

because people ¹⁶  do not keep your law.

Yesaya 53:3

53:3 He was despised and rejected by people, ¹⁷ 

one who experienced pain and was acquainted with illness;

people hid their faces from him; ¹⁸ 

he was despised, and we considered him insignificant. ¹⁹ 

Yesaya 63:9

63:9 Through all that they suffered, he suffered too. ²⁰ 

The messenger sent from his very presence ²¹  delivered them.

In his love and mercy he protected ²²  them;

he lifted them up and carried them throughout ancient times. ²³ 

Yeremia 9:1

9:1 (8:23) ²⁴  I wish that my head were a well full of water ²⁵ 

and my eyes were a fountain full of tears!

If they were, I could cry day and night

for those of my dear people ²⁶  who have been killed.

Yeremia 13:17

13:17 But if you will not pay attention to this warning, ²⁷ 

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears ²⁸ 

because you, the Lord’s flock, ²⁹  will be carried ³⁰  into exile.”

Yeremia 14:17

Lament over Present Destruction and Threat of More to Come

14:17 “Tell these people this, Jeremiah: ³¹ 

‘My eyes overflow with tears

day and night without ceasing. ³² 

For my people, my dear children, ³³  have suffered a crushing blow.

They have suffered a serious wound. ³⁴ 

Ratapan 1:16

ע (Ayin)

1:16 I weep because of these things;

my eyes ³⁵  flow with tears. ³⁶ 

For there is no one in sight who can comfort me ³⁷ 

or encourage me. ³⁸ 

My children ³⁹  are desolated ⁴⁰ 

because an enemy has prevailed.

Lukas 19:11

The Parable of the Ten Minas

19:11 While the people were listening to these things, Jesus ⁴¹  proceeded to tell a parable, because he was near to Jerusalem, ⁴²  and because they thought ⁴³  that the kingdom of God ⁴⁴  was going to ⁴⁵  appear immediately.

Lukas 19:41

Jesus Weeps for Jerusalem under Judgment

19:41 Now ⁴⁶  when Jesus ⁴⁷  approached ⁴⁸  and saw the city, he wept over it,

Roma 9:2-3

9:2 I have great sorrow and unceasing anguish in my heart. ⁴⁹  9:3 For I could wish ⁵⁰  that I myself were accursed – cut off from Christ – for the sake of my people, ⁵¹  my fellow countrymen, ⁵² 

Ibrani 2:16-17

2:16 For surely his concern is not for angels, but he is concerned for Abraham’s descendants. 2:17 Therefore he had ⁵³  to be made like his brothers and sisters ⁵⁴  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ⁵⁵  for the sins of the people.

Ibrani 4:15

4:15 For we do not have a high priest incapable of sympathizing with our weaknesses, but one who has been tempted in every way just as we are, yet without sin.

[11:33]  ¹ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.

[11:33]  ² tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.

[11:33]  ³ tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.

[43:30]  ⁴ tn Heb “for his affection boiled up concerning his brother.” The same expression is used in 1 Kgs 3:26 for the mother’s feelings for her endangered child.

[43:30]  ⁵ tn Heb “and he sought to weep.”

[30:25]  ⁶ tn Heb “for the hard of day.”

[35:13]  ⁷ tn Heb “as for me, when they were sick, my clothing was sackcloth.” Sackcloth was worn by mourners. When the psalmist’s enemies were sick, he was sorry for their misfortune and mourned for them.

[35:13]  ⁸ sn Fasting was also a practice of mourners. By refraining from normal activities, such as eating food, the mourner demonstrated the sincerity of his sorrow.

[35:13]  ⁹ tn Heb “and my prayer upon my chest will return.” One could translate, “but my prayer was returning upon my chest,” but the use of the imperfect verbal form sets this line apart from the preceding and following lines (vv. 13a, 14), which use the perfect to describe the psalmist’s past actions.

[35:14]  ¹⁰ tn Heb “like a friend, like a brother to me I walked about.”

[35:14]  ¹¹ sn I bowed down. Bowing down was a posture for mourning. See Ps 38:6.

[35:14]  ¹² tn Heb “like mourning for a mother [in] sorrow I bowed down.”

[35:15]  ¹³ tn Heb “they gathered together against me, stricken [ones], and I did not know.” The Hebrew form נֵכִים (nekhim, “stricken ones” ?) is problematic. Some suggest an emendation to נָכְרִים[כְ] (kÿnokhÿrim, “foreigners”) or “like foreigners,” which would fit with what follows, “[like] foreigners that I do not recognize.” Perhaps the form should be read as a Qal active participle, נֹכִים (nokhim, “ones who strike”) from the verbal root נָכָה (nakhah, “to strike”). The Qal of this verb is unattested in biblical Hebrew, but the peal (basic) stem appears in Old Aramaic (J. Fitzmyer, The Aramaic Inscriptions of Sefire [BibOr], 114; DNWSI 1:730.) In this case one might translate, “attackers gathered together against me though I was not aware of it” (cf. NASB “smiters”; NEB, NRSV “ruffians”; NIV “attackers”).

[35:15]  ¹⁴ tn Heb “they tore and did not keep quiet.” By using the verb “tear,” the psalmist likens his enemies to a wild animal (see Hos 13:8). In v. 17 he compares them to hungry young lions.

[119:136]  ¹⁵ tn Heb “[with] flowing streams my eyes go down.”

[119:136]  ¹⁶ tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.

[53:3]  ¹⁷ tn Heb “lacking of men.” If the genitive is taken as specifying (“lacking with respect to men”), then the idea is that he lacked company because he was rejected by people. Another option is to take the genitive as indicating genus or larger class (i.e., “one lacking among men”). In this case one could translate, “he was a transient” (cf. the use of חָדֵל [khadel] in Ps 39:5 HT [39:4 ET]).

[53:3]  ¹⁸ tn Heb “like a hiding of the face from him,” i.e., “like one before whom the face is hidden” (see BDB 712 s.v. מַסְתֵּר).

[53:3]  ¹⁹ sn The servant is likened to a seriously ill person who is shunned by others because of his horrible disease.

[63:9]  ²⁰ tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ²¹ 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]  ²² tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ²³ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[9:1]  ²⁴ 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]  ²⁵ tn Heb “I wish that my head were water.”

[9:1]  ²⁶ tn Heb “daughter of my people.” For the translation given here see 4:11 and the note on the phrase “dear people” there.

[13:17]  ²⁷ 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]  ²⁸ 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]  ²⁹ 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]  ³⁰ tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

[14:17]  ³¹ tn The word “Jeremiah” is not in the text but the address is to a second person singular and is a continuation of 14:14 where the quote starts. The word is supplied in the translation for clarity.

[14:17]  ³² tn Many of the English versions and commentaries render this an indirect or third person imperative, “Let my eyes overflow…” because of the particle אַל (’al) which introduces the phrase translated “without ceasing” (אַל־תִּדְמֶינָה, ’al-tidmenah). However, this is undoubtedly an example where the particle introduces an affirmation that something cannot be done (cf. GKC 322 §109.e). Clear examples of this are found in Pss 41:2 (41:3 HT); 50:3; Job 40:32 (41:8). God here is describing again a lamentable situation and giving his response to it. See 14:1-6 above.

[14:17]  sn Once again it is the Lord lamenting the plight of the people, now directed to them, not the people lamenting their plight to him. See 14:1-6 and the study notes on the introduction to this section and on 14:7.

[14:17]  ³³ tn Heb “virgin daughter, my people.” The last noun here is appositional to the first two (genitive of apposition). Hence it is not ‘literally’ “virgin daughter of my people.”

[14:17]  sn This is a metaphor which occurs several times with regard to Israel, Judah, Zion, and even Sidon and Babylon. It is the poetic personification of the people, the city, or the land. Like other metaphors the quality of the comparison being alluded to must be elicited from the context. This is easy in Isa 23:12 (oppressed) and Isa 47:1 (soft and delicate) but not so easy in other places. From the nature of the context the suspicion here is that the protection the virgin was normally privileged to is being referred to and there is a reminder that the people are forfeiting it by their actions. Hence God laments for them.

[14:17]  ³⁴ tn This is a poetic personification. To translate with the plural “serious wounds” might mislead some into thinking of literal wounds.

[14:17]  sn Compare Jer 10:19 for a similar use of this metaphor.

[1:16]  ³⁵ tc The MT and several medieval Hebrew mss read עֵינִי עֵינִי (’eni, ’eni, “my eye, my eye”). However, the second עֵינִי (’eni) does not appear in several other medieval Hebrew mss, or in Old Greek, Syriac Peshitta or Latin Vulgate.

[1:16]  tn Heb “My eye, my eye.” The Hebrew text repeats the term for literary emphasis to stress the emotional distress of personified Jerusalem.

[1:16]  ³⁶ tn Heb “with water.” The noun מַּיִם (mayim, “water”) functions as an adverbial accusative of manner or impersonal instrument. The term מַּיִם (mayim, “water”) is a metonymy of material (= water) for the thing formed (= tears).

[1:16]  ³⁷ tn Heb “For a comforter is far from me.”

[1:16]  ³⁸ tn The phrase מֵשִׁיב נַפְשִׁי (meshiv nafshi, “one who could cause my soul to return”) is a Hebrew idiom that means “one who could encourage me.” The noun נַפְשִׁי (nafshi) refers to the whole person (e.g., Gen 27:4, 25; 49:6; Lev 26:11, 30; Num 23:10; Judg 5:21; 16:30; Isa 1:14; Lam 3:24). When used with the noun נֶפֶשׁ (nefesh) the Hiphil הָשִׁיב (hashiv) of שׁוּב (shuv, “to turn, return”) means “to encourage, refresh, cheer” a person emotionally (Ruth 4:15; Pss 19:8; 23:3; Prov 25:13; Lam 1:11, 16, 19).

[1:16]  ³⁹ tn Heb “my sons.” The term “my sons” (בַנַי, banay) is a figurative description (hypocatastasis) of the former inhabitants of Jerusalem/Judah personified as the Lady Jerusalem’s children. Jerusalem mourns (and views) their devastation like a mother would her children.

[1:16]  ⁴⁰ tn The verb שָׁמֵם (shamem) means “to be desolated.” The verb is used used in reference to land destroyed in battle and left “deserted” (Isa 49:8; Ezek 33:28; 35:12, 15; 36:4). When used in reference to persons, it describes the aftermath of a physical attack, such as rape (2 Sam 13:20) or military overthrow of a city (Isa 54:1; Lam 1:13, 16; 3:11).

[19:11]  ⁴¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:11]  ⁴² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:11]  ⁴³ tn The present active infinitive δοκεῖν (dokein) has been translated as causal.

[19:11]  ⁴⁴ sn Luke means here the appearance of the full kingdom of God in power with the Son of Man as judge as Luke 17:22-37 describes.

[19:11]  ⁴⁵ tn Or perhaps, “the kingdom of God must appear immediately (see L&N 71.36).

[19:41]  ⁴⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[19:41]  ⁴⁷ tn Grk “he.”

[19:41]  ⁴⁸ 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.

[9:2]  ⁴⁹ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[9:3]  ⁵⁰ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ⁵¹ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ⁵² tn Grk “my kinsmen according to the flesh.”

[2:17]  ⁵³ tn Or “he was obligated.”

[2:17]  ⁵⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ⁵⁵ tn Or “propitiation.”