Discovery BoxPsalms 36:5-6
Context36:5 O Lord, your loyal love reaches to the sky; 1
your faithfulness to the clouds. 2
36:6 Your justice is like the highest mountains, 3
your fairness like the deepest sea;
you preserve 4 mankind and the animal kingdom. 5
Psalms 85:10
Context85:10 Loyal love and faithfulness meet; 6
deliverance and peace greet each other with a kiss. 7
Psalms 86:15
Context86:15 But you, O Lord, are a compassionate and merciful God.
You are patient 8 and demonstrate great loyal love and faithfulness. 9
Psalms 89:1-2
ContextA well-written song 11 by Ethan the Ezrachite.
89:1 I will sing continually 12 about the Lord’s faithful deeds;
to future generations I will proclaim your faithfulness. 13
89:2 For I say, “Loyal love is permanently established; 14
in the skies you set up your faithfulness.” 15
Psalms 100:4-5
Context100:4 Enter his gates with thanksgiving,
and his courts with praise!
Give him thanks!
Praise his name!
100:5 For the Lord is good.
His loyal love endures, 16
and he is faithful through all generations. 17
Psalms 115:1
Context115:1 Not to us, O Lord, not to us!
But to your name bring honor, 19
for the sake of your loyal love and faithfulness. 20
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 21 the Lord did for us,
the many good things he did for the family of Israel, 22
because of 23 his compassion and great faithfulness.
Micah 7:18-20
Context7:18 There is no other God like you! 24
You 25 forgive sin
and pardon 26 the rebellion
of those who remain among your people. 27
You do not remain angry forever, 28
but delight in showing loyal love.
7:19 You will once again 29 have mercy on us;
you will conquer 30 our evil deeds;
you will hurl our 31 sins into the depths of the sea. 32
7:20 You will be loyal to Jacob
and extend your loyal love to Abraham, 33
which you promised on oath to our ancestors 34
in ancient times. 35
Luke 1:68-72
Context1:68 “Blessed 36 be the Lord God of Israel,
because he has come to help 37 and has redeemed 38 his people.
1:69 For 39 he has raised up 40 a horn of salvation 41 for us in the house of his servant David, 42
1:70 as he spoke through the mouth of his holy prophets from long ago, 43
1:71 that we should be saved 44 from our enemies, 45
and from the hand of all who hate us.
1:72 He has done this 46 to show mercy 47 to our ancestors, 48
and to remember his holy covenant 49 –
John 1:17
Context1:17 For the law was given through Moses, but 50 grace and truth came about through Jesus Christ.
Romans 15:8-9
Context15:8 For I tell you that Christ has become a servant of the circumcised 51 on behalf of God’s truth to confirm the promises made to the fathers, 52 15:9 and thus the Gentiles glorify God for his mercy. 53 As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” 54
[36:5] 1 tn Heb “[is] in the heavens.”
[36:5] 2 sn The Lord’s loyal love/faithfulness is almost limitless. He is loyal and faithful to his creation and blesses mankind and the animal kingdom with physical life and sustenance (vv. 6-9).
[36:6] 3 tn Heb “mountains of God.” The divine name אֵל (’el, “God”) is here used in an idiomatic manner to indicate the superlative.
[36:6] 5 sn God’s justice/fairness is firm and reliable like the highest mountains and as abundant as the water in the deepest sea. The psalmist uses a legal metaphor to describe God’s preservation of his creation. Like a just judge who vindicates the innocent, God protects his creation from destructive forces.
[85:10] 6 tn The psalmist probably uses the perfect verbal forms in v. 10 in a dramatic or rhetorical manner, describing what he anticipates as if it were already occurring or had already occurred.
[85:10] 7 sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.
[86:15] 8 tn Heb “slow to anger.”
[86:15] 9 tn Heb “and great of loyal love and faithfulness.”
[89:1] 10 sn Psalm 89. The psalmist praises God as the sovereign creator of the world. He recalls God’s covenant with David, but then laments that the promises of the covenant remain unrealized. The covenant promised the Davidic king military victories, but the king has now been subjected to humiliating defeat.
[89:1] 11 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. See the note on the phrase “well-written song” in the superscription of Ps 88.
[89:1] 13 tn Heb “to a generation and a generation I will make known your faithfulness with my mouth.”
[89:2] 15 sn You set up your faithfulness. This may allude to the Lord’s heavenly throne, which symbolizes his just rule and from which the Lord decrees his unconditional promises (see vv. 8, 14).
[100:5] 16 tn Or “is forever.”
[100:5] 17 tn Heb “and to a generation and a generation [is] his faithfulness.”
[115:1] 18 sn Psalm 115. The psalmist affirms that Israel’s God is superior to pagan idols and urges Israel to place their confidence in him.
[115:1] 19 tn Or “give glory.”
[115:1] 20 sn The psalmist asks the
[63:7] 21 tn Heb “according to all which.”
[63:7] 22 tn Heb “greatness of goodness to the house of Israel which he did for them.”
[63:7] 23 tn Heb “according to.”
[7:18] 24 tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”
[7:18] 25 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] 27 tn Heb “of the remnant of his inheritance.”
[7:18] 28 tn Heb “he does not keep hold of his anger forever.”
[7:19] 29 tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the
[7:19] 30 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] 31 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] 32 sn In this metaphor the
[7:20] 33 tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.
[7:20] 34 tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.
[7:20] 35 tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”
[1:68] 36 sn The traditional name of this psalm, the “Benedictus,” comes from the Latin wording of the start of the hymn (“Blessed be…”).
[1:68] 37 sn The verb come to help can refer to a visit, but can also connote concern or assistance (L&N 85.11).
[1:68] 38 tn Or “has delivered”; Grk “has accomplished redemption.”
[1:69] 39 tn Grk “and,” but specifying the reason for the praise in the psalm.
[1:69] 40 sn The phrase raised up means for God to bring someone significant onto the scene of history.
[1:69] 41 sn The horn of salvation is a figure that refers to the power of Messiah and his ability to protect, as the horn refers to what an animal uses to attack and defend (Ps 75:4-5, 10; 148:14; 2 Sam 22:3). Thus the meaning of the figure is “a powerful savior.”
[1:69] 42 sn In the house of his servant David is a reference to Messiah’s Davidic descent. Zechariah is more interested in Jesus than his own son John at this point.
[1:70] 43 tn Grk “from the ages,” “from eternity.”
[1:71] 44 tn Grk “from long ago, salvation.”
[1:71] 45 sn The theme of being saved from our enemies is like the release Jesus preached in Luke 4:18-19. Luke’s narrative shows that one of the enemies in view is Satan and his cohorts, with the grip they have on humanity.
[1:72] 46 tn The words “He has done this” (referring to the raising up of the horn of salvation from David’s house) are not in the Greek text, but are supplied to allow a new sentence to be started in the translation. The Greek sentence is lengthy and complex at this point, while contemporary English uses much shorter sentences.
[1:72] 47 sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.
[1:72] 48 tn Or “our forefathers”; Grk “our fathers.” This begins with the promise to Abraham (vv. 55, 73), and thus refers to many generations of ancestors.
[1:72] 49 sn The promises of God can be summarized as being found in the one promise (the oath that he swore) to Abraham (Gen 12:1-3).
[1:17] 50 tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).
[15:8] 51 tn Grk “of the circumcision”; that is, the Jews.
[15:8] 52 tn Or “to the patriarchs.”
[15:9] 53 tn There are two major syntactical alternatives which are both awkward: (1) One could make “glorify” dependent on “Christ has become a minister” and coordinate with “to confirm” and the result would be rendered “Christ has become a minister of circumcision to confirm the promises…and so that the Gentiles might glorify God.” (2) One could make “glorify” dependent on “I tell you” and coordinate with “Christ has become a minister” and the result would be rendered “I tell you that Christ has become a minister of circumcision…and that the Gentiles glorify God.” The second rendering is preferred.
