Discovery Box2 Kings 14:27
Context14:27 The Lord had not decreed that he would blot out Israel’s memory 1 from under heaven, 2 so he delivered them through Jeroboam son of Joash.
Exodus 33:19
Context33:19 And the Lord 3 said, “I will make all my goodness 4 pass before your face, and I will proclaim the Lord by name 5 before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” 6
Exodus 34:6-7
Context34:6 The Lord passed by before him and proclaimed: 7 “The Lord, the Lord, 8 the compassionate and gracious 9 God, slow to anger, 10 and abounding in loyal love and faithfulness, 11 34:7 keeping loyal love for thousands, 12 forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression 13 of fathers by dealing with children and children’s children, to the third and fourth generation.”
Jude 1:16
Context1:16 These people are grumblers and 14 fault-finders who go 15 wherever their desires lead them, 16 and they give bombastic speeches, 17 enchanting folks 18 for their own gain. 19
Nehemiah 9:31
Context9:31 However, due to your abundant mercy you did not do away with them altogether; you did not abandon them. For you are a merciful and compassionate God.
Psalms 86:15
Context86:15 But you, O Lord, are a compassionate and merciful God.
You are patient 20 and demonstrate great loyal love and faithfulness. 21
Isaiah 30:18-19
Context30:18 For this reason the Lord is ready to show you mercy;
he sits on his throne, ready to have compassion on you. 22
Indeed, the Lord is a just God;
all who wait for him in faith will be blessed. 23
30:19 For people will live in Zion;
in Jerusalem 24 you will weep no more. 25
When he hears your cry of despair, he will indeed show you mercy;
when he hears it, he will respond to you. 26
Jeremiah 12:15
Context12:15 But after I have uprooted the people of those nations, I will relent 27 and have pity on them. I will restore the people of each of those nations to their own lands 28 and to their own country.
Lamentations 3:32
Context3:32 Though he causes us 29 grief, he then has compassion on us 30
according to the abundance of his loyal kindness. 31
Micah 7:18-19
Context7:18 There is no other God like you! 32
You 33 forgive sin
and pardon 34 the rebellion
of those who remain among your people. 35
You do not remain angry forever, 36
but delight in showing loyal love.
7:19 You will once again 37 have mercy on us;
you will conquer 38 our evil deeds;
[14:27] 2 tn The phrase “from under heaven” adds emphasis to the verb “blot out” and suggest total annihilation. For other examples of the verb מָחָה (makhah), “blot out,” combined with “from under heaven,” see Exod 17:14; Deut 9:14; 25:19; 29:20.
[33:19] 3 tn Heb “and he said”; the referent (the
[33:19] 4 sn The word “goodness” refers to the divine appearance in summary fashion.
[33:19] 5 tn The expression “make proclamation in the name of Yahweh” (here a perfect tense with vav [ו] consecutive for future) means to declare, reveal, or otherwise make proclamation of who Yahweh is. The “name of Yahweh” (rendered “the name of the
[33:19] 6 sn God declares his mercy and grace in similar terms to his earlier self-revelation (“I am that I am”): “I will be gracious to whom I will be gracious.” In other words, the grace and mercy of God are bound up in his own will. Obviously, in this passage the recipients of that favor are the penitent Israelites who were forgiven through Moses’ intercession. The two words are at the heart of God’s dealings with people. The first is חָנַן (khanan, “to be gracious, show favor”). It means to grant favor or grace to someone, grace meaning unmerited favor. All of God’s dealings are gracious, but especially in forgiving sins and granting salvation it is critical. Parallel to this is רָחַם (rakham), a word that means “show compassion, tender mercy.” It is a word that is related to the noun “womb,” the connection being in providing care and protection for that which is helpless and dependent – a motherly quality. In both of these constructions the verbs simply express what God will do, without explaining why. See further, J. R. Lundbom, “God’s Use of the Idem per idem to Terminate Debate,” HTR 71 (1978): 193-201; and J. Piper, “Prolegomena to Understanding Romans 9:14-15: An Interpretation of Exodus 33:19,” JETS 22 (1979): 203-16.
[34:6] 5 tn Here is one of the clearest examples of what it means “to call on the name of the Lord,” as that clause has been translated traditionally (וַיִּקְרָא בְשֵׁם יְהוָה, vayyiqra’ vÿshem yÿhvah). It seems more likely that it means “to make proclamation of Yahweh by name.” Yahweh came down and made a proclamation – and the next verses give the content of what he said. This cannot be prayer or praise; it is a proclamation of the nature or attributes of God (which is what his “name” means throughout the Bible). Attempts to make Moses the subject of the verb are awkward, for the verb is repeated in v. 6 with Yahweh clearly doing the proclaiming.
[34:6] 6 sn U. Cassuto (Exodus, 439) suggests that these two names be written as a sentence: “Yahweh, He is Yahweh.” In this manner it reflects “I am that I am.” It is impossible to define his name in any other way than to make this affirmation and then show what it means.
[34:6] 7 tn See Exod 33:19.
[34:6] 8 sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.
[34:6] 9 sn These two words (“loyal love” and “truth”) are often found together, occasionally in a hendiadys construction. If that is the interpretation here, then it means “faithful covenant love.” Even if they are left separate, they are dual elements of a single quality. The first word is God’s faithful covenant love; the second word is God’s reliability and faithfulness.
[34:7] 7 tn That is, “for thousands of generations.”
[34:7] 8 sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.
[1:16] 9 tn “And” is not in Greek, but is supplied for the sake of English style.
[1:16] 10 tn Or “going.” Though the participle is anarthrous, so also is the subject. Thus, the participle could be either adverbial or adjectival.
[1:16] 11 tn Grk “(who go/going) according to their own lusts.”
[1:16] 12 tn Grk “and their mouth speaks bombastic things.”
[1:16] 13 sn Enchanting folks (Grk “awing faces”) refers to the fact that the speeches of these false teachers are powerful and seductive.
[1:16] 14 tn Or “to their own advantage.”
[86:15] 11 tn Heb “slow to anger.”
[86:15] 12 tn Heb “and great of loyal love and faithfulness.”
[30:18] 13 tn Heb “Therefore the Lord waits to show you mercy, and therefore he is exalted to have compassion on you.” The logical connection between this verse and what precedes is problematic. The point seems to be that Judah’s impending doom does not bring God joy. Rather the prospect of their suffering stirs within him a willingness to show mercy and compassion, if they are willing to seek him on his terms.
[30:18] 14 tn Heb “Blessed are all who wait for him.”
[30:19] 15 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[30:19] 16 tn Heb “For people in Zion will live, in Jerusalem, you will weep no more.” The phrase “in Jerusalem” could be taken with what precedes. Some prefer to emend יֵשֵׁב (yeshev, “will live,” a Qal imperfect) to יֹשֵׁב (yoshev, a Qal active participle) and translate “For [you] people in Zion, who live in Jerusalem, you will weep no more.”
[30:19] 17 tn Heb “he will indeed show you mercy at the sound of your crying out; when he hears, he will answer you.”
[12:15] 17 tn For the use of the verb “turn” (שׁוּב, shuv) in this sense, see BDB s.v. שׁוּב Qal.6.g and compare the usage in Pss 90:13; 6:4; Joel 2:14. It does not simply mean “again” as several of the English versions render it.
[12:15] 18 sn The
[3:32] 19 tn Heb “Although he has caused grief.” The word “us” is added in the translation.
[3:32] 20 tn Heb “He will have compassion.” The words “on us” are added in the translation.
[3:32] 21 tc The Kethib preserves the singular form חַסְדּוֹ (khasdo, “his kindness”), also reflected in the LXX and Aramaic Targum. The Qere reads the plural form חֲסָדָיו (khasadayv, “his kindnesses”) which is reflected in the Latin Vulgate.
[7:18] 21 tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”
[7:18] 22 tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.
[7:18] 24 tn Heb “of the remnant of his inheritance.”
[7:18] 25 tn Heb “he does not keep hold of his anger forever.”
[7:19] 23 tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the
[7:19] 24 tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the
[7:19] 25 tn Heb “their sins,” but the final mem (ם) may be enclitic rather than a pronominal suffix. In this case the suffix from the preceding line (“our”) may be understood as doing double duty.
[7:19] 26 sn In this metaphor the
