Psalms 40:10-11

40:10 I have not failed to tell about your justice; ¹ 

I spoke about your reliability and deliverance;

I have not neglected to tell the great assembly about your loyal love and faithfulness. ² 

40:11 O Lord, you do not withhold ³  your compassion from me.

May your loyal love and faithfulness continually protect me! ⁴ 

Psalms 98:3

98:3 He remains loyal and faithful to the family of Israel. ⁵ 

All the ends of the earth see our God deliver us. ⁶ 

Genesis 24:27

24:27 saying “Praised be the Lord, the God of my master Abraham, who has not abandoned his faithful love ⁷  for my master! The Lord has led me ⁸  to the house ⁹  of my master’s relatives!” ¹⁰ 

Micah 7:20

7:20 You will be loyal to Jacob

and extend your loyal love to Abraham, ¹¹ 

which you promised on oath to our ancestors ¹² 

in ancient times. ¹³ 

Luke 1:72

1:72 He has done this ¹⁴  to show mercy ¹⁵  to our ancestors, ¹⁶ 

and to remember his holy covenant ¹⁷  –

Acts 13:32-33

13:32 And we proclaim to you the good news about the promise to our ancestors, ¹⁸  13:33 that this promise ¹⁹  God has fulfilled to us, their children, by raising ²⁰  Jesus, as also it is written in the second psalm, ‘You are my Son; ²¹  today I have fathered you.’ ²² 

Romans 15:8-9

15:8 For I tell you that Christ has become a servant of the circumcised ²³  on behalf of God’s truth to confirm the promises made to the fathers, ²⁴  15:9 and thus the Gentiles glorify God for his mercy. ²⁵  As it is written, “Because of this I will confess you among the Gentiles, and I will sing praises to your name.” ²⁶ 

[40:10]  ¹ tn Heb “your justice I have not hidden in the midst of my heart.”

[40:10]  ² tn Heb “I have not hidden your loyal love and reliability.”

[40:11]  ³ tn Some (cf. NIV, NRSV) translate the verb as a request (“do not withhold”), but elsewhere in the psalms the second masculine singular prefixed form, when addressed to God and preceded by לֹא (lo’), is always indicative in mood and never has the force of a prayer (see Pss 16:10; 22:2; 44:9 51:16-17; 60:10; 108:11; cf. NEB, NASB).

[40:11]  ⁴ tn In this line the psalmist makes the transition from confidence to petition (see v. 13). Since the prefixed verbal form in the preceding line is imperfect/indicative, one could take the verb in this line as imperfect as well and translate, “your loyal love and faithfulness continually protect me” (cf. NEB). However, the כִּי (ki) at the beginning of the next verse, if causal (“because”), is best understood as introducing a motivating argument in support of a petition. For this reason v. 11b is best taken as a prayer with the prefixed form being understood as jussive (cf. NIV, NRSV). For parallels to the proposed construction (jussive followed by כִּי + perfect introducing motivating argument), see Ps 25:21, as well as Pss 10:2-3; 22:8.

[98:3]  ⁵ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ⁶ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[24:27]  ⁷ tn Heb “his faithfulness and his commitment.”

[24:27]  ⁸ tn Heb “As for me – in the way the Lord led me.”

[24:27]  ⁹ tn Here “house” is an adverbial accusative of termination.

[24:27]  ¹⁰ tn Heb “brothers.”

[7:20]  ¹¹ tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.

[7:20]  ¹² tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.

[7:20]  ¹³ tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”

[1:72]  ¹⁴ 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]  ¹⁵ sn Mercy refers to God’s loyal love (steadfast love) by which he completes his promises. See Luke 1:50.

[1:72]  ¹⁶ 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]  ¹⁷ 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).

[13:32]  ¹⁸ tn Or “to our forefathers”; Grk “the fathers.”

[13:33]  ¹⁹ tn Grk “that this”; the referent (the promise mentioned in the previous verse) has been specified in the translation for clarity.

[13:33]  ²⁰ tn Or “by resurrecting.” The participle ἀναστήσας (anasthsa") is taken as instrumental here.

[13:33]  ²¹ sn You are my Son. The key to how the quotation is used is the naming of Jesus as “Son” to the Father. The language is that of kingship, as Ps 2 indicates. Here is the promise about what the ultimate Davidic heir would be.

[13:33]  ²² tn Grk “I have begotten you.” The traditional translation for γεγέννηκα (gegennhka, “begotten”) is misleading to the modern English reader because it is no longer in common use. Today one speaks of “fathering” a child in much the same way speakers of English formerly spoke of “begetting a child.”

[15:8]  ²³ tn Grk “of the circumcision”; that is, the Jews.

[15:8]  ²⁴ tn Or “to the patriarchs.”

[15:9]  ²⁵ 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.

[15:9]  ²⁶ sn A quotation from Ps 18:49.