Psalms 30:5

30:5 For his anger lasts only a brief moment,

and his good favor restores one’s life. ¹ 

One may experience sorrow during the night,

but joy arrives in the morning. ² 

Psalms 86:5

86:5 Certainly ³  O Lord, you are kind ⁴  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 ⁵  and demonstrate great loyal love and faithfulness. ⁶ 

Psalms 103:3

103:3 He is the one who forgives all your sins,

who heals all your diseases, ⁷ 

Psalms 103:2

103:2 Praise the Lord, O my soul!

Do not forget all his kind deeds! ⁸ 

Psalms 12:1

Psalm 12 ⁹ 

For the music director; according to the sheminith style; ¹⁰  a psalm of David.

12:1 Deliver, Lord!

For the godly ¹¹  have disappeared; ¹² 

people of integrity ¹³  have vanished. ¹⁴ 

Isaiah 65:24

65:24 Before they even call out, ¹⁵  I will respond;

while they are still speaking, I will hear.

Jeremiah 31:20

31:20 Indeed, the people of Israel are my dear children.

They are the children I take delight in. ¹⁶ 

For even though I must often rebuke them,

I still remember them with fondness.

So I am deeply moved with pity for them ¹⁷ 

and will surely have compassion on them.

I, the Lord, affirm it! ¹⁸ 

Luke 7:47

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ¹⁹  but the one who is forgiven little loves little.”

Luke 15:20-23

15:20 So ²⁰  he got up and went to his father. But while he was still a long way from home ²¹  his father saw him, and his heart went out to him; ²²  he ran and hugged ²³  his son ²⁴  and kissed him. 15:21 Then ²⁵  his son said to him, ‘Father, I have sinned against heaven ²⁶  and against you; I am no longer worthy to be called your son.’ ²⁷  15:22 But the father said to his slaves, ²⁸  ‘Hurry! Bring the best robe, ²⁹  and put it on him! Put a ring on his finger ³⁰  and sandals ³¹  on his feet! 15:23 Bring ³²  the fattened calf ³³  and kill it! Let us eat ³⁴  and celebrate,

Ephesians 4:32

4:32 Instead, ³⁵  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ³⁶ 

[30:5]  ¹ tn Heb “for [there is] a moment in his anger, [but] life in his favor.” Because of the parallelism with “moment,” some understand חַיִּים (khayyim) in a quantitative sense: “lifetime” (cf. NIV, NRSV). However, the immediate context, which emphasizes deliverance from death (see v. 3), suggests that חַיִּים has a qualitative sense: “physical life” or even “prosperous life” (cf. NEB “in his favour there is life”).

[30:5]  ² tn Heb “in the evening weeping comes to lodge, but at morning a shout of joy.” “Weeping” is personified here as a traveler who lodges with one temporarily.

[86:5]  ³ tn Or “for.”

[86:5]  ⁴ tn Heb “good.”

[86:15]  ⁵ tn Heb “slow to anger.”

[86:15]  ⁶ tn Heb “and great of loyal love and faithfulness.”

[103:3]  ⁷ tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

[103:2]  ⁸ tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).

[12:1]  ⁹ sn Psalm 12. The psalmist asks the Lord to intervene, for society is overrun by deceitful, arrogant oppressors and godly individuals are a dying breed. When the Lord announces his intention to defend the oppressed, the psalmist affirms his confidence in the divine promise.

[12:1]  ¹⁰ tn The meaning of the Hebrew term שְׁמִינִית (shÿminit) is uncertain; perhaps it refers to a particular style of music. See 1 Chr 15:21.

[12:1]  ¹¹ tn The singular form is collective or representative. Note the plural form “faithful [ones]” in the following line. A “godly [one]” (חָסִיד, khasid) is one who does what is right in God’s eyes and remains faithful to God (see Pss 4:3; 18:25; 31:23; 37:28; 86:2; 97:10).

[12:1]  ¹² tn Or “have come to an end.”

[12:1]  ¹³ tn Heb “the faithful [ones] from the sons of man.”

[12:1]  ¹⁴ tn The Hebrew verb פָּסַס (pasas) occurs only here. An Akkadian cognate means “efface, blot out.”

[65:24]  ¹⁵ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[31:20]  ¹⁶ tn Heb “Is Ephraim a dear son to me or a child of delight?” For the substitution of Israel for Ephraim and the plural pronouns for the singular see the note on v. 18. According to BDB 210 s.v. הֲ 1.c the question is rhetorical having the force of an impassioned affirmation. See 1 Sam 2:27; Job 41:9 (41:1 HT) for parallel usage.

[31:20]  ¹⁷ tn Heb “my stomach churns for him.” The parallelism shows that this refers to pity or compassion.

[31:20]  ¹⁸ tn Heb “Oracle of the Lord.”

[7:47]  ¹⁹ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[15:20]  ²⁰ tn Here καί (kai) has been translated as “so” to indicate the result of the son’s decision to return home. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[15:20]  ²¹ tn Grk “a long way off from [home].” The word “home” is implied (L&N 85.16).

[15:20]  ²² tn Or “felt great affection for him,” “felt great pity for him.”

[15:20]  ²³ tn Grk “he fell on his neck,” an idiom for showing special affection for someone by throwing one’s arms around them. The picture is of the father hanging on the son’s neck in welcome.

[15:20]  ²⁴ tn Grk “him”; the referent (the son) has been specified in the translation for clarity.

[15:21]  ²⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[15:21]  ²⁶ sn The phrase against heaven is a circumlocution for God. 1st century Judaism tended to minimize use of the divine name out of reverence.

[15:21]  ²⁷ sn The younger son launches into his confession just as he had planned. See vv. 18-19.

[15:22]  ²⁸ tn See the note on the word “slave” in 7:2.

[15:22]  ²⁹ sn With the instructions Hurry! Bring the best robe, there is a total acceptance of the younger son back into the home.

[15:22]  ³⁰ tn Grk “hand”; but χείρ (ceir) can refer to either the whole hand or any relevant part of it (L&N 8.30).

[15:22]  ³¹ sn The need for sandals underlines the younger son’s previous destitution, because he was barefoot.

[15:23]  ³² tn Grk “And bring.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[15:23]  ³³ tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

[15:23]  ³⁴ tn The participle φαγόντες (fagontes) has been translated as a finite verb due to requirements of contemporary English style.

[4:32]  ³⁵ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

[4:32]  ³⁶ tn Or “forgiving.”