Imamat 19:17-18

19:17 You must not hate your brother in your heart. You must surely reprove your fellow citizen so that you do not incur sin on account of him. ¹  19:18 You must not take vengeance or bear a grudge ²  against the children of your people, but you must love your neighbor as yourself. ³  I am the Lord.

Mazmur 119:136

119:136 Tears stream down from my eyes, ⁴ 

because people ⁵  do not keep your law.

Amsal 27:5-6

27:5 Better is open ⁶  rebuke

than hidden ⁷  love.

27:6 Faithful ⁸  are the wounds of a friend,

but the kisses ⁹  of an enemy are excessive. ¹⁰ 

Yeremia 13:15-17

13:15 Then I said to the people of Judah, ¹¹ 

“Listen and pay attention! Do not be arrogant!

For the Lord has spoken.

13:16 Show the Lord your God the respect that is due him. ¹² 

Do it before he brings the darkness of disaster. ¹³ 

Do it before you stumble ¹⁴  into distress

like a traveler on the mountains at twilight. ¹⁵ 

Do it before he turns the light of deliverance you hope for

into the darkness and gloom of exile. ¹⁶ 

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

I will weep alone because of your arrogant pride.

I will weep bitterly and my eyes will overflow with tears ¹⁸ 

because you, the Lord’s flock, ¹⁹  will be carried ²⁰  into exile.”

Lukas 19:41-44

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 

Roma 9:2-3

9:2 I have great sorrow and unceasing anguish in my heart. ³⁴  9:3 For I could wish ³⁵  that I myself were accursed – cut off from Christ – for the sake of my people, ³⁶  my fellow countrymen, ³⁷ 

Filipi 3:18

3:18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ.

[19:17]  ¹ tn Heb “and you will not lift up on him sin.” The meaning of the line is somewhat obscure. It means either (1) that one should rebuke one’s neighbor when he sins lest one also becomes guilty, which is the way it is rendered here (see NIV, NRSV, NEB, JB; see also B. A. Levine, Leviticus [JPSTC], 129-30, and J. E. Hartley, Leviticus [WBC], 303, and the discussion on pp. 316-17), or (2) one may rebuke one’s neighbor without incurring sin just as long as he does not hate him in his heart (see the first part of the verse; cf. NASB, NAB).

[19:18]  ² tn Heb “and you shall not retain [anger?].” This line seems to refer to the retaining or maintaining of some vengeful feelings toward someone. Compare the combination of the same terms for taking vengeance and maintaining wrath against enemies in Nahum 1:2 (see J. E. Hartley, Leviticus [WBC], 305).

[19:18]  ³ sn Some scholars make a distinction between the verb אָהַב (’ahav, “to love”) with the direct object and the more unusual construction with the preposition לְ (lamed) as it is here and in Lev 19:34 and 2 Chr 19:2 only. If there is a distinction, the construction here probably calls for direct and helpful action toward one’s neighbor (see the discussion in J. E. Hartley, Leviticus [WBC], 305, and esp. 317-18). Such love stands in contrast to taking vengeance or bearing a grudge against someone and, in NT terms, amounts to fulfilling the so-called “golden rule” (Matt 7:12).

[119:136]  ⁴ tn Heb “[with] flowing streams my eyes go down.”

[119:136]  ⁵ tn Heb “they”; even though somewhat generic, the referent (people) has been specified in the translation for clarity.

[27:5]  ⁶ tn Heb “revealed” or “uncovered” (Pual participle from גָּלָה, galah). This would specify the reproof or rebuke as direct, honest, and frank, whether it was coming from a friend or an enemy.

[27:5]  ⁷ tn The Hebrew term translated “hidden” (a Pual participle from סָתַר, satar) refers to a love that is carefully concealed; this is contrasted with the open rebuke in the first line. What is described, then, is someone too timid, too afraid, or not trusting enough to admit that reproof is a genuine part of love (W. McKane, Proverbs [OTL], 610). It is a love that is not expressed in proper concern for the one loved. See also, e.g., 28:23 and 29:3.

[27:6]  ⁸ tn The Niphal participle of אָמַן (’aman) means “faithful; reliable; sure; trustworthy.” The word indicates that the wounds from a friend “can be trusted” (so NIV, NCV) because they are meant to correct and not to destroy (e.g., 25:12; Deut 7:9; Job 12:20).

[27:6]  ⁹ sn “Kisses” probably represents a metonymy of adjunct; the term describes any expressions or indications of affection. But coming from an enemy, they will be insincere – as indicated by their excessive number.

[27:6]  ¹⁰ tn The form is נַעְתָּרוֹת (na’tarot), the Niphal participle of עָתַר (’atar, “to be abundant”). Contemporary translations render this rare form in a number of different ways: “deceitful” (NASB, NKJV); “profuse” (NRSV); “many” (NLT). But the idea of “excessive” or “numerous” fits very well. The kisses of an enemy cannot be trusted, no matter how often they are presented.

[13:15]  ¹¹ tn The words “Then I said to the people of Judah” are not in the text but are implicit from the address in v. 15 and the content of v. 17. They are supplied in the translation for clarity to show the shift from the Lord speaking to Jeremiah.

[13:16]  ¹² tn Heb “Give glory/respect to the Lord your God.” For this nuance of the word “glory” (כָּבוֹד, kavod), see BDB 459 s.v. כָּבוֹד 6.b and compare the usage in Mal 1:6 and Josh 7:19.

[13:16]  ¹³ tn The words “of disaster” are not in the text. They are supplied in the translation to explain the significance of the metaphor to readers who may not be acquainted with the metaphorical use of light and darkness for salvation and joy and distress and sorrow respectively.

[13:16]  sn For the metaphorical use of these terms the reader should consult O. A. Piper, “Light, Light and Darkness,” IDB 3:130-32. For the association of darkness with the Day of the Lord, the time when he will bring judgment, see, e.g., Amos 5:18-20. For the association of darkness with exile see Isa 9:1-2 (8:23-9:1 HT).

[13:16]  ¹⁴ tn Heb “your feet stumble.”

[13:16]  ¹⁵ tn Heb “you stumble on the mountains at twilight.” The added words are again supplied in the translation to help explain the metaphor to the uninitiated reader.

[13:16]  ¹⁶ tn Heb “and while you hope for light he will turn it into deep darkness and make [it] into gloom.” The meaning of the metaphor is again explained through the addition of the “of” phrases for readers who are unacquainted with the metaphorical use of these terms.

[13:16]  sn For the meaning and usage of the term “deep darkness” (צַלְמָוֶת, tsalmavet), see the notes on Jer 2:6. For the association of the term with exile see Isa 9:2 (9:1 HT). For the association of the word gloom with the Day of the Lord see Isa 60:2; Joel 2:2; Zeph 1:15.

[13:17]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn The verb is once again in the form of “as good as done” (the Hebrew prophetic perfect).

[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.

[9:2]  ³⁴ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[9:3]  ³⁵ tn Or “For I would pray.” The implied condition is “if this could save my fellow Jews.”

[9:3]  ³⁶ tn Grk “brothers.” See BDAG 18-19 s.v. ἀδελφός 2.b.

[9:3]  ³⁷ tn Grk “my kinsmen according to the flesh.”