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 130:7

130:7 O Israel, hope in the Lord,

for the Lord exhibits loyal love, ⁵ 

and is more than willing to deliver. ⁶ 

Psalms 145:8

145:8 The Lord is merciful and compassionate;

he is patient ⁷  and demonstrates great loyal love. ⁸ 

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 

Deuteronomy 5:10

5:10 but I show covenant faithfulness ²⁰  to the thousands ²¹  who choose ²²  me and keep my commandments.

Nehemiah 9:17

9:17 They refused to obey and did not recall your miracles that you had performed among them. Instead, they rebelled and appointed a leader to return to their bondage in Egypt. ²³  But you are a God of forgiveness, merciful and compassionate, slow to get angry and unfailing in your loyal love. ²⁴  You did not abandon them,

Isaiah 55:7

55:7 The wicked need to abandon their lifestyle ²⁵ 

and sinful people their plans. ²⁶ 

They should return ²⁷  to the Lord, and he will show mercy to them, ²⁸ 

and to their God, for he will freely forgive them. ²⁹ 

Jeremiah 32:18

32:18 You show unfailing love to thousands. ³⁰  But you also punish children for the sins of their parents. ³¹  You are the great and powerful God who is known as the Lord who rules over all. ³² 

Romans 5:20-21

5:20 Now the law came in ³³  so that the transgression ³⁴  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 1:7-8

1:7 In him ³⁵  we have redemption through his blood, ³⁶  the forgiveness of our trespasses, according to the riches of his grace 1:8 that he lavished on us in all wisdom and insight.

[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.”

[130:7]  ⁵ tn Heb “for with the Lord [is] loyal love.”

[130:7]  ⁶ tn Heb “and abundantly with him [is] redemption.”

[145:8]  ⁷ tn Heb “slow to anger” (see Pss 86:15; 103:8).

[145:8]  ⁸ tn Heb “and great of loyal love” (see Pss 86:15; 103:8).

[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.

[5:10]  ²⁰ tn This theologically rich term (חֶסֶד, khesed) describes God’s loyalty to those who keep covenant with him. Sometimes it is used synonymously with בְּרִית (bÿrit, “covenant”; Deut 7:9), and sometimes interchangeably with it (Deut 7:12). See H.-J. Zobel, TDOT 5:44-64.

[5:10]  ²¹ tc By a slight emendation (לַאֲלּוּפִים [la’allufim] for לַאֲלָפִים [la’alafim]) “clans” could be read in place of the MT reading “thousands.” However, no ms or versional evidence exists to support this emendation.

[5:10]  ²² tn Heb “love.” See note on the word “reject” in v. 9.

[9:17]  ²³ tc The present translation follows a few medieval Hebrew MSS and the LXX in reading בְּמִצְרָיִם (bÿmitsrayim, “in Egypt”; so also NAB, NASB, NRSV, TEV, NLT) rather than the MT reading בְּמִרְיָם (bÿmiryam, “in their rebellion”).

[9:17]  ²⁴ tc The translation follows the Qere reading חֶסֶד (khesed, “loyal love”) rather than the Kethib reading וְחֶסֶד (vÿkhesed, “and loyal love”) of the MT.

[55:7]  ²⁵ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ²⁶ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ²⁷ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ²⁸ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ²⁹ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[32:18]  ³⁰ tn Or “to thousands of generations.” The contrast of showing steadfast love to “thousands” to the limitation of punishing the third and fourth generation of children for their parents’ sins in Exod 20:5-6; Deut 5:9-10; Exod 34:7 has suggested to many commentators and translators (cf., e.g., NRSV, TEV, NJPS) that reference here is to “thousands of generations.” The statement is, of course, rhetorical emphasizing God’s great desire to bless as opposed to the reluctant necessity to punish. It is part of the attributes of God spelled out in Exod 34:6-7.

[32:18]  ³¹ tn Heb “pays back into the bosom of their children the sin of their parents.”

[32:18]  ³² tn Heb “Nothing is too hard for you who show…and who punishes…the great [and] powerful God whose name is Yahweh of armies, [you who are] great in counsel…whose eyes are open…who did signs…” Jer 32:18-22 is a long series of relative clauses introduced by participles or relative pronouns in vv. 18-20a followed by second person vav consecutive imperfects carrying on the last of these relative clauses in vv. 20b-22. This is typical of hymnic introductions to hymns of praise (cf., e.g., Ps 136) but it is hard to sustain the relative subordination which all goes back to the suffix on “hard for you.” The sentences have been broken up but the connection with the end of v. 17 has been sacrificed for conformity to contemporary English style.

[5:20]  ³³ tn Grk “slipped in.”

[5:20]  ³⁴ tn Or “trespass.”

[1:7]  ³⁵ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ³⁶ 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.