Ezra 9:15

9:15 O Lord God of Israel, you are righteous, for we are left as a remnant this day. Indeed, we stand before you in our guilt. However, because of this guilt ¹  no one can really stand before you.”

Nehemiah 9:33

9:33 You are righteous with regard to all that has happened to us, for you have acted faithfully. ²  It is we who have been in the wrong!

Lamentations 1:18

Jerusalem Speaks:

צ (Tsade)

1:18 The Lord is right to judge me! ³ 

Yes, I rebelled against his commands. ⁴ 

Please listen, all you nations, ⁵ 

and look at my suffering!

My young women and men

have gone into exile.

Lamentations 3:22

ח (Khet)

3:22 The Lord’s loyal kindness ⁶  never ceases; ⁷ 

his compassions ⁸  never end.

Daniel 9:7

9:7 “You are righteous, ⁹  O Lord, but we are humiliated this day ¹⁰  – the people ¹¹  of Judah and the inhabitants of Jerusalem and all Israel, both near and far away in all the countries in which you have scattered them, because they have behaved unfaithfully toward you.

¹ tn Heb “this”; the referent (the guilt mentioned previously) has been specified in the translation for clarity.

² tn Heb “you have done truth.”

³ tn Heb “The Lord himself is right.” The phrase “to judge me” is not in the Hebrew, but is added in the translation to clarify the expression.

⁴ tn Heb “His mouth.” The term “mouth” (פֶּה, peh) is a metonymy of instrument (= mouth) for the product (= words). The term פֶּה (peh) often stands for spoken words (Ps 49:14; Eccl 10:3; Isa 29:13), declaration (Gen 41:40; Exod 38:21; Num 35:30; Deut 17:6; Ezra 1:1) and commands of God (Exod 17:1; Num 14:41; 22:18; Josh 15:13; 1 Sam 15:24; 1 Chr 12:24; Prov 8:29; Isa 34:16; 62:2). When the verb מָרָה (marah, “to rebel”) is used with the accusative direct object פֶּה (peh, “mouth”) to connote disobedience to God’s commandments (Num 20:24; 1 Sam 12:14, 15; 1 Kgs 13:21) (BDB 805 s.v. פֶּה 2.c).

⁵ tc The Kethib is written עַמִּים (’ammim, “peoples”), but the Qere, followed by many medieval Hebrew mss and the ancient versions (LXX and Aramaic Targum), read הָעַמִּים (ha’ammim, “O peoples”). The Qere is probably the original reading.

⁶ tn It is difficult to capture the nuances of the Hebrew word חֶסֶד (khesed). When used of the Lord it is often connected to his covenant loyalty. This is the only occasion when the plural form of חֶסֶד (khesed) precedes the plural form of רַחֲמִים (rakhamim, “mercy, compassion”). The plural forms, as with this one, tend to be in late texts. The plural may indicate several concrete expressions of God’s kindnesses or may indicate the abstract concept of his kindness.

⁷ tc The MT reads תָמְנוּ (tamnu) “indeed we are [not] cut off,” Qal perfect 1st person common plural from תָּמַם (tamam, “be finished”): “[Because of] the kindnesses of the Lord, we are not cut off.” However, the ancient versions (LXX, Syriac Peshitta, Aramaic Targum) and many medieval Hebrew mss preserve the alternate reading תָּמּוּ (tammu), Qal perfect 3rd person common plural from תָּמַם (tamam, “to be finished”): “The kindnesses of the Lord never cease.” The external evidence favors the alternate reading. The internal evidence supports this as well, as the parallel B-line suggests: “his compassions never come to an end.” Several English versions follow the MT: “It is of the Lord’s mercies that we are not consumed” (KJV, NKJV), “Because of the Lord’s great love we are not consumed” (NIV). Other English versions follow the alternate textual tradition: “The steadfast love of the Lord never ceases” (RSV, NRSV), “The Lord’s lovingkindnesses indeed never cease” (NASB), “The kindness of the Lord has not ended” (NJPS) and “The Lord’s unfailing love still continues” (TEV).

⁸ tn The plural form of רַחֲמִים (rakhamim) may denote the abstract concept of mercy, several concrete expressions of mercy, or the plural of intensity: “great compassion.” See IBHS 122 §7.4.3a.

⁹ tn Heb “to you (belongs) righteousness.”

¹⁰ tn Heb “and to us (belongs) shame of face like this day.”

¹¹ tn Heb “men.”