Psalms 86:5

86:5 Certainly ¹  O Lord, you are kind ²  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 ³  and demonstrate great loyal love and faithfulness. ⁴ 

Psalms 100:5

100:5 For the Lord is good.

His loyal love endures, ⁵ 

and he is faithful through all generations. ⁶ 

Psalms 103:8

103:8 The Lord is compassionate and merciful;

he is patient ⁷  and demonstrates great loyal love. ⁸ 

Psalms 116:5

116:5 The Lord is merciful and fair;

our God is compassionate.

Exodus 34:6-7

34:6 The Lord passed by before him and proclaimed: ⁹  “The Lord, the Lord, ¹⁰  the compassionate and gracious ¹¹  God, slow to anger, ¹²  and abounding in loyal love and faithfulness, ¹³  34:7 keeping loyal love for thousands, ¹⁴  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ¹⁵  of fathers by dealing with children and children’s children, to the third and fourth generation.”

Numbers 14:18

14:18 ‘The Lord is slow to anger and abounding in loyal love, ¹⁶  forgiving iniquity and transgression, ¹⁷  but by no means clearing ¹⁸  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ¹⁹ 

Daniel 9:9

9:9 Yet the Lord our God is compassionate and forgiving, ²⁰  even though we have rebelled against him.

Jonah 4:2

4:2 He prayed to the Lord and said, “Oh, Lord, this is just what I thought ²¹  would happen ²²  when I was in my own country. ²³  This is what I tried to prevent ²⁴  by attempting to escape to Tarshish! ²⁵  – because I knew ²⁶  that you are gracious and compassionate, slow to anger ²⁷  and abounding ²⁸  in mercy, and one who relents concerning threatened judgment. ²⁹ 

Micah 7:18-20

7:18 There is no other God like you! ³⁰ 

You ³¹  forgive sin

and pardon ³²  the rebellion

of those who remain among your people. ³³ 

You do not remain angry forever, ³⁴ 

but delight in showing loyal love.

7:19 You will once again ³⁵  have mercy on us;

you will conquer ³⁶  our evil deeds;

you will hurl our ³⁷  sins into the depths of the sea. ³⁸ 

7:20 You will be loyal to Jacob

and extend your loyal love to Abraham, ³⁹ 

which you promised on oath to our ancestors ⁴⁰ 

in ancient times. ⁴¹ 

Romans 5:20-21

5:20 Now the law came in ⁴²  so that the transgression ⁴³  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

1:6 to the praise of the glory of his grace ⁴⁴  that he has freely bestowed on us in his dearly loved Son. ⁴⁵ 

Ephesians 1:8

1:8 that he lavished on us in all wisdom and insight.

Ephesians 2:4

2:4 But God, being rich in mercy, because of his great love with which he loved us,

[86:5]  ¹ tn Or “for.”

[86:5]  ² tn Heb “good.”

[86:15]  ³ tn Heb “slow to anger.”

[86:15]  ⁴ tn Heb “and great of loyal love and faithfulness.”

[100:5]  ⁵ tn Or “is forever.”

[100:5]  ⁶ tn Heb “and to a generation and a generation [is] his faithfulness.”

[103:8]  ⁷ tn Heb “slow to anger” (see Ps 86:15).

[103:8]  ⁸ tn Heb “and great of loyal love” (see Ps 86:15).

[34:6]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn See Exod 33:19.

[34:6]  ¹² sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ¹³ 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]  ¹⁴ tn That is, “for thousands of generations.”

[34:7]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “rebellion.”

[14:18]  ¹⁸ 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]  ¹⁹ 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.

[9:9]  ²⁰ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[4:2]  ²¹ tn Heb “my saying?” The first common singular suffix on דְבָרִי (dÿvari, “my saying”) functions as a subjective genitive: “I said.” The verb אָמַר (’amar, “to say”) here refers to the inner speech and thoughts of Jonah (see HALOT 66 s.v. אמר 4; BDB 56 s.v. אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6; Jonah 2:4). There is no hint anywhere else in the book that Jonah had argued with God when he was originally commissioned. While most English versions render it “I said” or “my saying,” a few take it as inner speech: “This is what I feared” (NEB), “It is just as I feared” (REB), “I knew from the very beginning” (CEV).

[4:2]  ²² tn The phrase “would happen” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity and smoothness.

[4:2]  ²³ tn Heb “Is this not my saying while I was in my own country?” The rhetorical question implies a positive answer (“Yes, this was the very thing that Jonah had anticipated would happen all along!”) so it is rendered as an emphatic declaration in the translation.

[4:2]  ²⁴ tn Or “This is why I originally fled to Tarshish.” The verb קָדַם (qadam) in the Piel stem has a broad range of meanings and here could mean: (1) “to go before, be in front of” (1 Sam 20:25; Ps 68:26); (2) “to do [something] beforehand,” (Ps 119:147); or (3) “to anticipate, to do [something] early, forestall [something]” (Ps 119:148). The lexicons nuance Jonah 4:2 as “to do [something] for the first time” (HALOT 1069 s.v. קדם 4) or “to do [something] beforehand” (BDB 870 s.v. קָדַם 3). The phrase קִדַּמְתִּי לִבְרֹחַ (qiddamti livroakh, “I did the first time to flee”) is an idiom that probably means “I originally fled” or “I fled the first time.” The infinitive construct לִבְרֹחַ (“to flee”) functions as an object complement. This phrase is translated variously by English versions, depending on the category of meaning chosen for קָדַם: (1) “to do [something] for the first time, beforehand”: “That is why I fled beforehand” (JPS, NJPS), “I fled before” (KJV), “I fled previously” (NKJV), “I fled at the beginning” (NRSV), “I first tried to flee” (NJB), “I fled at first” (NAB); (2) “to do [something] early, to hasten to do [something]”: “That is why I was so quick to flee” (NIV), “I hastened to flee” (ASV), “I made haste to flee” (RSV), “I did my best to run away” (TEV); and (3) “to anticipate, forestall [something]”: “it was to forestall this that I tried to escape to Tarshish” (REB), “to forestall it I tried to escape to Tarshish” (NEB), “in order to forestall this I fled” (NASB). The ancient versions also handle it variously: (1) “to do [something] early, to hasten to do [something]”: “Therefore I made haste to flee” (LXX), “That is why I hastened to run away” (Tg. Jonah 4:2); and (2) “to go before, to be in front”: “Therefore I went before to flee to Tarshish” (Vulgate). The two most likely options are (1) “to do [something] the first time” = “This is why I originally fled to Tarshish” and (2) “to anticipate, forestall [something]” = “This is what I tried to forestall [= prevent] by fleeing to Tarshish.”

[4:2]  ²⁵ tn See note on the phrase “to Tarshish” in 1:3.

[4:2]  ²⁶ tn Or “know.” What Jonah knew then he still knows about the Lord’s character, which is being demonstrated in his dealings with both Nineveh and Jonah. The Hebrew suffixed tense accommodates both times here.

[4:2]  ²⁷ tn Heb “long of nostrils.” Because the nose often expresses anger through flared nostrils it became the source of this idiom meaning “slow to anger” (e.g., Exod 34:6; Num 14:18; Neh 9:17; Pss 86:15; 103:8; 145:8; Jer 15:15; Nah 1:3; BDB 74 s.v. אָרֵךְ).

[4:2]  ²⁸ tn Heb “great” (so KJV); ASV, NASB “abundant”; NAB “rich in clemency.”

[4:2]  ²⁹ tn Heb “calamity.” The noun רָעָה (ra’ah, “calamity, disaster”) functions as a metonymy of result – the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2). The classic statement of God’s willingness to relent from judgment when a sinful people repent is Jer 18:1-11.

[7:18]  ³⁰ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ³¹ 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]  ³² tn Heb “pass over.”

[7:18]  ³³ tn Heb “of the remnant of his inheritance.”

[7:18]  ³⁴ tn Heb “he does not keep hold of his anger forever.”

[7:19]  ³⁵ 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]  ³⁶ 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]  ³⁷ 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]  ³⁸ sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).

[7:20]  ³⁹ tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.

[7:20]  ⁴⁰ tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.

[7:20]  ⁴¹ tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”

[5:20]  ⁴² tn Grk “slipped in.”

[5:20]  ⁴³ tn Or “trespass.”

[1:6]  ⁴⁴ 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]  ⁴⁵ 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.