Exodus 34:6-7

34:6 The Lord passed by before him and proclaimed: ¹  “The Lord, the Lord, ²  the compassionate and gracious ³  God, slow to anger, ⁴  and abounding in loyal love and faithfulness, ⁵  34:7 keeping loyal love for thousands, ⁶  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ⁷  of fathers by dealing with children and children’s children, to the third and fourth generation.”

Psalms 86:5

86:5 Certainly ⁸  O Lord, you are kind ⁹  and forgiving,

and show great faithfulness to all who cry out to you.

Psalms 86:15

86:15 But you, O Lord, are a compassionate and merciful God.

You are patient ¹⁰  and demonstrate great loyal love and faithfulness. ¹¹ 

Micah 7:18-19

7:18 There is no other God like you! ¹² 

You ¹³  forgive sin

and pardon ¹⁴  the rebellion

of those who remain among your people. ¹⁵ 

You do not remain angry forever, ¹⁶ 

but delight in showing loyal love.

7:19 You will once again ¹⁷  have mercy on us;

you will conquer ¹⁸  our evil deeds;

you will hurl our ¹⁹  sins into the depths of the sea. ²⁰ 

Romans 5:20-21

5:20 Now the law came in ²¹  so that the transgression ²²  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Romans 15:5

15:5 Now may the God of endurance and comfort give you unity with one another ²³  in accordance with Christ Jesus,

Romans 15:13

15:13 Now may the God of hope fill you with all joy and peace as you believe in him, ²⁴  so that you may abound in hope by the power of the Holy Spirit.

Romans 15:2

15:2 Let each of us please his neighbor for his good to build him up.

Colossians 1:11

1:11 being strengthened with all power according to his glorious might for the display of ²⁵  all patience and steadfastness, joyfully

Hebrews 13:20

Benediction and Conclusion

13:20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ,

[34:6]  ¹ 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]  ² 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]  ³ tn See Exod 33:19.

[34:6]  ⁴ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ⁵ 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]  ⁶ tn That is, “for thousands of generations.”

[34:7]  ⁷ 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.

[86:5]  ⁸ tn Or “for.”

[86:5]  ⁹ tn Heb “good.”

[86:15]  ¹⁰ tn Heb “slow to anger.”

[86:15]  ¹¹ tn Heb “and great of loyal love and faithfulness.”

[7:18]  ¹² tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ¹³ 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]  ¹⁴ tn Heb “pass over.”

[7:18]  ¹⁵ tn Heb “of the remnant of his inheritance.”

[7:18]  ¹⁶ tn Heb “he does not keep hold of his anger forever.”

[7:19]  ¹⁷ tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the Lord will again show mercy.

[7:19]  ¹⁸ 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 Lord subdues.

[7:19]  ¹⁹ 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]  ²⁰ sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).

[5:20]  ²¹ tn Grk “slipped in.”

[5:20]  ²² tn Or “trespass.”

[15:5]  ²³ tn Grk “grant you to think the same among one another.”

[15:13]  ²⁴ tn Grk “in the believing” or “as [you] believe,” with the object “him” supplied from the context. The referent could be God (15:13a) or Christ (15:12).

[1:11]  ²⁵ tn The expression “for the display of” is an attempt to convey in English the force of the Greek preposition εἰς (eis) in this context.