Psalms 25:6-7

25:6 Remember ¹  your compassionate and faithful deeds, O Lord,

for you have always acted in this manner. ² 

25:7 Do not hold against me ³  the sins of my youth ⁴  or my rebellious acts!

Because you are faithful to me, extend to me your favor, O Lord! ⁵ 

Psalms 109:21

109:21 O sovereign Lord,

intervene on my behalf for the sake of your reputation! ⁶ 

Because your loyal love is good, deliver me!

Psalms 119:124

119:124 Show your servant your loyal love! ⁷ 

Teach me your statutes!

Exodus 34:6-7

34:6 The Lord passed by before him and proclaimed: ⁸  “The Lord, the Lord, ⁹  the compassionate and gracious ¹⁰  God, slow to anger, ¹¹  and abounding in loyal love and faithfulness, ¹²  34:7 keeping loyal love for thousands, ¹³  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ¹⁴  of fathers by dealing with children and children’s children, to the third and fourth generation.”

Numbers 14:18-19

14:18 ‘The Lord is slow to anger and abounding in loyal love, ¹⁵  forgiving iniquity and transgression, ¹⁶  but by no means clearing ¹⁷  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ¹⁸  14:19 Please forgive ¹⁹  the iniquity of this people according to your great loyal love, ²⁰  just as you have forgiven this people from Egypt even until now.”

Daniel 9:9

9:9 Yet the Lord our God is compassionate and forgiving, ²¹  even though we have rebelled against him.

Daniel 9:18

9:18 Listen attentively, ²²  my God, and hear! Open your eyes and look on our desolated ruins ²³  and the city called by your name. ²⁴  For it is not because of our own righteous deeds that we are praying to you, ²⁵  but because your compassion is abundant.

Micah 7:18-19

7:18 There is no other God like you! ²⁶ 

You ²⁷  forgive sin

and pardon ²⁸  the rebellion

of those who remain among your people. ²⁹ 

You do not remain angry forever, ³⁰ 

but delight in showing loyal love.

7:19 You will once again ³¹  have mercy on us;

you will conquer ³²  our evil deeds;

you will hurl our ³³  sins into the depths of the sea. ³⁴ 

Romans 5:20-21

5:20 Now the law came in ³⁵  so that the transgression ³⁶  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.

Ephesians 1:6-8

1:6 to the praise of the glory of his grace ³⁷  that he has freely bestowed on us in his dearly loved Son. ³⁸  1:7 In him ³⁹  we have redemption through his blood, ⁴⁰  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

2:4 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! ⁴¹  – 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 ⁴²  the surpassing wealth of his grace in kindness toward ⁴³  us in Christ Jesus.

[25:6]  ¹ tn That is, “remember” with the intention of repeating.

[25:6]  ² tn Heb “for from antiquity [are] they.”

[25:7]  ³ tn Heb “do not remember,” with the intention of punishing.

[25:7]  ⁴ sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.

[25:7]  ⁵ tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O Lord.”

[109:21]  ⁶ tn Heb “but you, Lord, Master, do with me for the sake of your name.” Here “name” stands metonymically for God’s reputation.

[119:124]  ⁷ tn Heb “do with your servant according to your loyal love.”

[34:6]  ⁸ 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]  ⁹ 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]  ¹⁰ tn See Exod 33:19.

[34:6]  ¹¹ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ¹² 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]  ¹³ tn That is, “for thousands of generations.”

[34:7]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Or “rebellion.”

[14:18]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn The construct unit is “the greatness of your loyal love.” This is the genitive of specification, the first word being the modifier.

[9:9]  ²¹ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[9:18]  ²² tn Heb “turn your ear.”

[9:18]  ²³ tn Heb “desolations.” The term refers here to the ruined condition of Judah’s towns.

[9:18]  ²⁴ tn Heb “over which your name is called.” Cf. v. 19. This expression implies that God is the owner of his city, Jerusalem. Note the use of the idiom in 2 Sam 12:28; Isa 4:1; Amos 9:12.

[9:18]  ²⁵ tn Heb “praying our supplications before you.”

[7:18]  ²⁶ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ²⁷ 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]  ²⁸ tn Heb “pass over.”

[7:18]  ²⁹ tn Heb “of the remnant of his inheritance.”

[7:18]  ³⁰ tn Heb “he does not keep hold of his anger forever.”

[7:19]  ³¹ 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]  ³² 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]  ³³ 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]  ³⁴ 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]  ³⁵ tn Grk “slipped in.”

[5:20]  ³⁶ tn Or “trespass.”

[1:6]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ⁴⁰ 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]  ⁴¹ 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]  ⁴² tn Or possibly “to the Aeons who are about to come.”

[2:7]  ⁴³ tn Or “upon.”