Discovery BoxDaniel 9:7
Context9:7 “You are righteous, 1 O Lord, but we are humiliated this day 2 – the people 3 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.
Exodus 34:6-7
Context34:6 The Lord passed by before him and proclaimed: 4 “The Lord, the Lord, 5 the compassionate and gracious 6 God, slow to anger, 7 and abounding in loyal love and faithfulness, 8 34:7 keeping loyal love for thousands, 9 forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression 10 of fathers by dealing with children and children’s children, to the third and fourth generation.”
Numbers 14:18-19
Context14:18 ‘The Lord is slow to anger and abounding in loyal love, 11 forgiving iniquity and transgression, 12 but by no means clearing 13 the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ 14 14:19 Please forgive 15 the iniquity of this people according to your great loyal love, 16 just as you have forgiven this people from Egypt even until now.”
Nehemiah 9:17
Context9:17 They refused to obey and did not recall your miracles that you had performed among them. Instead, they rebelled and appointed a leader to return to their bondage in Egypt. 17 But you are a God of forgiveness, merciful and compassionate, slow to get angry and unfailing in your loyal love. 18 You did not abandon them,
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 62:12
Context62:12 and you, O Lord, demonstrate loyal love. 19
For you repay men for what they do. 20
Psalms 86:5
Context86:5 Certainly 21 O Lord, you are kind 22 and forgiving,
and show great faithfulness to all who cry out to you.
Psalms 86:15
Context86:15 But you, O Lord, are a compassionate and merciful God.
You are patient 23 and demonstrate great loyal love and faithfulness. 24
Psalms 130:4
Context130:4 But 25 you are willing to forgive, 26
so that you might 27 be honored. 28
Psalms 130:7
Context130:7 O Israel, hope in the Lord,
for the Lord exhibits loyal love, 29
and is more than willing to deliver. 30
Psalms 145:8-9
Context145:8 The Lord is merciful and compassionate;
he is patient 31 and demonstrates great loyal love. 32
145:9 The Lord is good to all,
and has compassion on all he has made. 33
Isaiah 55:7
Context55:7 The wicked need to abandon their lifestyle 34
and sinful people their plans. 35
They should return 36 to the Lord, and he will show mercy to them, 37
and to their God, for he will freely forgive them. 38
Isaiah 63:7
Context63:7 I will tell of the faithful acts of the Lord,
of the Lord’s praiseworthy deeds.
I will tell about all 39 the Lord did for us,
the many good things he did for the family of Israel, 40
because of 41 his compassion and great faithfulness.
Lamentations 3:22-23
Contextח (Khet)
3:22 The Lord’s loyal kindness 42 never ceases; 43
his compassions 44 never end.
3:23 They are fresh 45 every morning;
your faithfulness is abundant! 46
Jonah 4:2
Context4:2 He prayed to the Lord and said, “Oh, Lord, this is just what I thought 47 would happen 48 when I was in my own country. 49 This is what I tried to prevent 50 by attempting to escape to Tarshish! 51 – because I knew 52 that you are gracious and compassionate, slow to anger 53 and abounding 54 in mercy, and one who relents concerning threatened judgment. 55
Micah 7:18-19
Context7:18 There is no other God like you! 56
You 57 forgive sin
and pardon 58 the rebellion
of those who remain among your people. 59
You do not remain angry forever, 60
but delight in showing loyal love.
7:19 You will once again 61 have mercy on us;
you will conquer 62 our evil deeds;
you will hurl our 63 sins into the depths of the sea. 64
Ephesians 1:6-8
Context1:6 to the praise of the glory of his grace 65 that he has freely bestowed on us in his dearly loved Son. 66 1:7 In him 67 we have redemption through his blood, 68 the forgiveness of our trespasses, according to the riches of his grace 1:8 that he lavished on us in all wisdom and insight.
Ephesians 2:4-7
Context2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! 69 – 2:6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, 2:7 to demonstrate in the coming ages 70 the surpassing wealth of his grace in kindness toward 71 us in Christ Jesus.
[9:7] 1 tn Heb “to you (belongs) righteousness.”
[9:7] 2 tn Heb “and to us (belongs) shame of face like this day.”
[34:6] 4 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] 5 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] 6 tn See Exod 33:19.
[34:6] 7 sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.
[34:6] 8 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] 9 tn That is, “for thousands of generations.”
[34:7] 10 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.
[14:18] 11 tn The expression is רַב־חֶסֶד (rav khesed) means “much of loyal love,” or “faithful love.” Some have it “totally faithful,” but that omits the aspect of his love.
[14:18] 13 tn The infinitive absolute emphasizes the verbal activity of the imperfect tense, which here serves as a habitual imperfect. Negated it states what God does not do; and the infinitive makes that certain.
[14:18] 14 sn The Decalogue adds “to those who hate me.” The point of the line is that the effects of sin, if not the sinful traits themselves, are passed on to the next generation.
[14:19] 15 tn The verb סְלַח־נָא (selakh-na’), the imperative form, means “forgive” (see Ps 130:4), “pardon,” “excuse.” The imperative is of course a prayer, a desire, and not a command.
[14:19] 16 tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.
[9:17] 17 tc The present translation follows a few medieval Hebrew
[9:17] 18 tc The translation follows the Qere reading חֶסֶד (khesed, “loyal love”) rather than the Kethib reading וְחֶסֶד (vÿkhesed, “and loyal love”) of the MT.
[62:12] 19 tn Heb “and to you, O Master, [is] loyal love.”
[62:12] 20 tn Heb “for you pay back to a man according to his deed.” Another option is to understand vv. 11b and 12a as the first principle and v. 12b as the second. In this case one might translate, “God has declared one principle, two principles I have heard, namely, that God is strong, and you, O Lord, demonstrate loyal love, and that you repay men for what they do.”
[86:15] 23 tn Heb “slow to anger.”
[86:15] 24 tn Heb “and great of loyal love and faithfulness.”
[130:4] 26 tn Heb “for with you [there is] forgiveness.”
[130:4] 27 tn Or “consequently you are.”
[130:7] 29 tn Heb “for with the
[130:7] 30 tn Heb “and abundantly with him [is] redemption.”
[145:8] 31 tn Heb “slow to anger” (see Pss 86:15; 103:8).
[145:8] 32 tn Heb “and great of loyal love” (see Pss 86:15; 103:8).
[145:9] 33 tn Heb “and his compassion is over all his works.”
[55:7] 34 tn Heb “Let the wicked one abandon his way.” The singular is collective.
[55:7] 35 tn Heb “and the man of evil his thoughts.” The singular is collective.
[55:7] 36 tn Heb “let him return.” The singular is collective, meaning “let them.”
[55:7] 37 tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.
[55:7] 38 sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.
[63:7] 39 tn Heb “according to all which.”
[63:7] 40 tn Heb “greatness of goodness to the house of Israel which he did for them.”
[63:7] 41 tn Heb “according to.”
[3:22] 42 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.
[3:22] 43 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
[3:22] 44 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.
[3:23] 45 tn Heb “they are new.”
[3:23] 46 tn The adjective רַב (rav) has a broad range of meanings: (1) quantitative: “much, numerous, many (with plurals), abundant, enough, exceedingly” and (2) less often in a qualitative sense: “great” (a) of space and location, (b) “strong” as opposed to “weak” and (c) “major.” The traditional translation, “great is thy faithfulness,” is less likely than the quantitative sense: “your faithfulness is abundant” [or, “plentiful”]. NJPS is on target in its translation: “Ample is your grace!”
[4:2] 47 tn Heb “my saying?” The first common singular suffix on דְבָרִי (dÿvari, “my saying”) functions as a subjective genitive: “I said.” The verb אָמַר (’amar, “to say”) here refers to the inner speech and thoughts of Jonah (see HALOT 66 s.v. אמר 4; BDB 56 s.v. אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6; Jonah 2:4). There is no hint anywhere else in the book that Jonah had argued with God when he was originally commissioned. While most English versions render it “I said” or “my saying,” a few take it as inner speech: “This is what I feared” (NEB), “It is just as I feared” (REB), “I knew from the very beginning” (CEV).
[4:2] 48 tn The phrase “would happen” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity and smoothness.
[4:2] 49 tn Heb “Is this not my saying while I was in my own country?” The rhetorical question implies a positive answer (“Yes, this was the very thing that Jonah had anticipated would happen all along!”) so it is rendered as an emphatic declaration in the translation.
[4:2] 50 tn Or “This is why I originally fled to Tarshish.” The verb קָדַם (qadam) in the Piel stem has a broad range of meanings and here could mean: (1) “to go before, be in front of” (1 Sam 20:25; Ps 68:26); (2) “to do [something] beforehand,” (Ps 119:147); or (3) “to anticipate, to do [something] early, forestall [something]” (Ps 119:148). The lexicons nuance Jonah 4:2 as “to do [something] for the first time” (HALOT 1069 s.v. קדם 4) or “to do [something] beforehand” (BDB 870 s.v. קָדַם 3). The phrase קִדַּמְתִּי לִבְרֹחַ (qiddamti livroakh, “I did the first time to flee”) is an idiom that probably means “I originally fled” or “I fled the first time.” The infinitive construct לִבְרֹחַ (“to flee”) functions as an object complement. This phrase is translated variously by English versions, depending on the category of meaning chosen for קָדַם: (1) “to do [something] for the first time, beforehand”: “That is why I fled beforehand” (JPS, NJPS), “I fled before” (KJV), “I fled previously” (NKJV), “I fled at the beginning” (NRSV), “I first tried to flee” (NJB), “I fled at first” (NAB); (2) “to do [something] early, to hasten to do [something]”: “That is why I was so quick to flee” (NIV), “I hastened to flee” (ASV), “I made haste to flee” (RSV), “I did my best to run away” (TEV); and (3) “to anticipate, forestall [something]”: “it was to forestall this that I tried to escape to Tarshish” (REB), “to forestall it I tried to escape to Tarshish” (NEB), “in order to forestall this I fled” (NASB). The ancient versions also handle it variously: (1) “to do [something] early, to hasten to do [something]”: “Therefore I made haste to flee” (LXX), “That is why I hastened to run away” (Tg. Jonah 4:2); and (2) “to go before, to be in front”: “Therefore I went before to flee to Tarshish” (Vulgate). The two most likely options are (1) “to do [something] the first time” = “This is why I originally fled to Tarshish” and (2) “to anticipate, forestall [something]” = “This is what I tried to forestall [= prevent] by fleeing to Tarshish.”
[4:2] 51 tn See note on the phrase “to Tarshish” in 1:3.
[4:2] 52 tn Or “know.” What Jonah knew then he still knows about the
[4:2] 53 tn Heb “long of nostrils.” Because the nose often expresses anger through flared nostrils it became the source of this idiom meaning “slow to anger” (e.g., Exod 34:6; Num 14:18; Neh 9:17; Pss 86:15; 103:8; 145:8; Jer 15:15; Nah 1:3; BDB 74 s.v. אָרֵךְ).
[4:2] 54 tn Heb “great” (so KJV); ASV, NASB “abundant”; NAB “rich in clemency.”
[4:2] 55 tn Heb “calamity.” The noun רָעָה (ra’ah, “calamity, disaster”) functions as a metonymy of result – the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2). The classic statement of God’s willingness to relent from judgment when a sinful people repent is Jer 18:1-11.
[7:18] 56 tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”
[7:18] 57 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] 59 tn Heb “of the remnant of his inheritance.”
[7:18] 60 tn Heb “he does not keep hold of his anger forever.”
[7:19] 61 tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the
[7:19] 62 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] 63 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] 64 sn In this metaphor the
[1:6] 65 tn Or “to the praise of his glorious grace.” Many translations translate δόξης τῆς χάριτος αὐτοῦ (doxh" th" carito" autou, literally “of the glory of his grace”) with τῆς χάριτος as an attributed genitive (cf., e.g., NIV, NRSV, ESV). The translation above has retained a literal rendering in order to make clear the relationship of this phrase to the other two similar phrases in v. 12 and 14, which affect the way one divides the material in the passage.
[1:6] 66 tn Grk “the beloved.” The term ἠγαπημένῳ (hgaphmenw) means “beloved,” but often bears connotations of “only beloved” in an exclusive sense. “His dearly loved Son” picks up this connotation.
[1:7] 67 tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.
[1:7] 68 sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.
[2:5] 69 tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).
[2:7] 70 tn Or possibly “to the Aeons who are about to come.”
