1 Korintus 10:13

10:13 No trial has overtaken you that is not faced by others. ¹  And God is faithful: He ²  will not let you be tried beyond what you are able to bear, ³  but with the trial will also provide a way out so that you may be able to endure it.

Bilangan 23:19

23:19 God is not a man, that he should lie,

nor a human being, ⁴  that he should change his mind.

Has he said, and will he not do it?

Or has he spoken, and will he not make it happen? ⁵ 

Ulangan 7:9

7:9 So realize that the Lord your God is the true God, ⁶  the faithful God who keeps covenant faithfully ⁷  with those who love him and keep his commandments, to a thousand generations,

Ulangan 32:4

32:4 As for the Rock, ⁸  his work is perfect,

for all his ways are just.

He is a reliable God who is never unjust,

he is fair ⁹  and upright.

Mazmur 89:33-35

89:33 But I will not remove ¹⁰  my loyal love from him,

nor be unfaithful to my promise. ¹¹ 

89:34 I will not break ¹²  my covenant

or go back on what I promised. ¹³ 

89:35 Once and for all I have vowed by my own holiness,

I will never deceive ¹⁴  David.

Mazmur 100:5

100:5 For the Lord is good.

His loyal love endures, ¹⁵ 

and he is faithful through all generations. ¹⁶ 

Yesaya 11:5

11:5 Justice will be like a belt around his waist,

integrity will be like a belt around his hips. ¹⁷ 

Yesaya 25:1

25:1 O Lord, you are my God! ¹⁸ 

I will exalt you in praise, I will extol your fame. ¹⁹ 

For you have done extraordinary things,

and executed plans made long ago exactly as you decreed. ²⁰ 

Yesaya 49:7

49:7 This is what the Lord,

the protector ²¹  of Israel, their Holy One, ²²  says

to the one who is despised ²³  and rejected ²⁴  by nations, ²⁵ 

a servant of rulers:

“Kings will see and rise in respect, ²⁶ 

princes will bow down,

because of the faithful Lord,

the Holy One of Israel who has chosen you.”

Ratapan 3:22-23

ח (Khet)

3:22 The Lord’s loyal kindness ²⁷  never ceases; ²⁸ 

his compassions ²⁹  never end.

3:23 They are fresh ³⁰  every morning;

your faithfulness is abundant! ³¹ 

Matius 24:35

24:35 Heaven and earth will pass away, but my words will never pass away. ³² 

Matius 24:1

The Destruction of the Temple

24:1 Now ³³  as Jesus was going out of the temple courts and walking away, his disciples came to show him the temple buildings. ³⁴ 

Matius 5:23-24

5:23 So then, if you bring your gift to the altar and there remember that your brother has something against you, 5:24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift.

Matius 5:2

5:2 Then ³⁵  he began to teach ³⁶  them by saying:

Matius 3:3

3:3 For he is the one about whom Isaiah the prophet had spoken: ³⁷ 

“The voice ³⁸  of one shouting in the wilderness,

‘Prepare the way for the Lord, make ³⁹  his paths straight.’” ⁴⁰ 

Titus 1:2

1:2 in hope of eternal life, which God, who does not lie, promised before the ages began. ⁴¹ 

Ibrani 2:17

2:17 Therefore he had ⁴²  to be made like his brothers and sisters ⁴³  in every respect, so that he could become a merciful and faithful high priest in things relating to God, to make atonement ⁴⁴  for the sins of the people.

Ibrani 6:18

6:18 so that we who have found refuge in him ⁴⁵  may find strong encouragement to hold fast to the hope set before us through two unchangeable things, since it is impossible for God to lie.

Ibrani 10:23

10:23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy.

Ibrani 11:11

11:11 By faith, even though Sarah herself was barren and he was too old, ⁴⁶  he received the ability to procreate, ⁴⁷  because he regarded the one who had given the promise to be trustworthy.

Wahyu 19:11

The Son of God Goes to War

19:11 Then ⁴⁸  I saw heaven opened and here came ⁴⁹  a white horse! The ⁵⁰  one riding it was called “Faithful” and “True,” and with justice ⁵¹  he judges and goes to war.

[10:13]  ¹ tn Grk “except a human one” or “except one common to humanity.”

[10:13]  ² tn Grk “God is faithful who.” The relative pronoun was changed to a personal pronoun in the translation for clarity.

[10:13]  ³ tn The words “to bear” are not in the Greek text, but are implied. They have been supplied in the translation to clarify the meaning.

[23:19]  ⁴ tn Heb “son of man.”

[23:19]  ⁵ tn The verb is the Hiphil of קוּם (qum, “to cause to rise; to make stand”). The meaning here is more of the sense of fulfilling the promises made.

[7:9]  ⁶ tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”

[7:9]  ⁷ tn Heb “who keeps covenant and loyalty.” The syndetic construction of בְּרִית (bÿrit) and חֶסֶד (khesed) should be understood not as “covenant” plus “loyalty” but as an adverbial construction in which חֶסֶד (“loyalty”) modifies the verb שָׁמַר (shamar, “keeps”).

[32:4]  ⁸ tc The LXX reads Θεός (qeos, “God”) for the MT’s “Rock.”

[32:4]  sn The Hebrew term depicts God as a rocky summit where one may find safety and protection. Within a covenantal context it serves as a reminder to the people that their God has committed himself to their protection in return for their allegiance.

[32:4]  ⁹ tn Or “just” (KJV, NAB, NRSV, NLT) or “righteous” (NASB).

[89:33]  ¹⁰ tn Heb “break”; “make ineffectual.” Some prefer to emend אָפִיר (’afir; the Hiphil of פָּרַר, parar, “to break”) to אָסִיר (’asir; the Hiphil of סוּר, sur, “to turn aside”), a verb that appears in 2 Sam 7:15.

[89:33]  ¹¹ tn Heb “and I will not deal falsely with my faithfulness.”

[89:34]  ¹² tn Or “desecrate.”

[89:34]  ¹³ tn Heb “and what proceeds out of my lips I will not alter.”

[89:35]  ¹⁴ tn Or “lie to.”

[100:5]  ¹⁵ tn Or “is forever.”

[100:5]  ¹⁶ tn Heb “and to a generation and a generation [is] his faithfulness.”

[11:5]  ¹⁷ tn Heb “Justice will be the belt [or “undergarment”] on his waist, integrity the belt [or “undergarment”] on his hips.” The point of the metaphor is uncertain. If a belt worn outside the robe is in view, then the point might be that justice/integrity will be readily visible or that these qualities will give support to his rule. If an undergarment is in view, then the idea might be that these characteristics support his rule or that they are basic to everything else.

[25:1]  ¹⁸ sn The prophet speaks here as one who has observed the coming judgment of the proud.

[25:1]  ¹⁹ tn Heb “name.” See the note at 24:15.

[25:1]  ²⁰ tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.

[49:7]  ²¹ tn Heb “redeemer.” See the note at 41:14.

[49:7]  ²² sn See the note on the phrase “the Holy One of Israel” in 1:4.

[49:7]  ²³ tc The Hebrew text reads literally “to [one who] despises life.” It is preferable to read with the Qumran scroll 1QIsa^a לבזוי, which should be vocalized as a passive participle, לִבְזוּי (livzuy, “to the one despised with respect to life” [נֶפֶשׁ is a genitive of specification]). The consonantal sequence וי was probably misread as ה in the MT tradition. The contextual argument favors the 1QIsa^a reading. As J. N. Oswalt (Isaiah [NICOT], 2:294) points out, the three terse phrases “convey a picture of lowliness, worthlessness, and helplessness.”

[49:7]  ²⁴ tn MT’s Piel participle (“to the one who rejects”) does not fit contextually. The form should be revocalized as a Pual, “to the one rejected.”

[49:7]  ²⁵ tn Parallelism (see “rulers,” “kings,” “princes”) suggests that the singular גּוֹי (goy) be emended to a plural or understood in a collective sense (see 55:5).

[49:7]  ²⁶ tn For this sense of קוּם (qum), see Gen 19:1; 23:7; 33:10; Lev 19:32; 1 Sam 20:41; 25:41; 1 Kgs 2:19; Job 29:8.

[3:22]  ²⁷ tn It is difficult to capture the nuances of the Hebrew word חֶסֶד (khesed). When used of the Lord it is often connected to his covenant loyalty. This is the only occasion when the plural form of חֶסֶד (khesed) precedes the plural form of רַחֲמִים (rakhamim, “mercy, compassion”). The plural forms, as with this one, tend to be in late texts. The plural may indicate several concrete expressions of God’s kindnesses or may indicate the abstract concept of his kindness.

[3:22]  ²⁸ tc The MT reads תָמְנוּ (tamnu) “indeed we are [not] cut off,” Qal perfect 1st person common plural from תָּמַם (tamam, “be finished”): “[Because of] the kindnesses of the Lord, we are not cut off.” However, the ancient versions (LXX, Syriac Peshitta, Aramaic Targum) and many medieval Hebrew mss preserve the alternate reading תָּמּוּ (tammu), Qal perfect 3rd person common plural from תָּמַם (tamam, “to be finished”): “The kindnesses of the Lord never cease.” The external evidence favors the alternate reading. The internal evidence supports this as well, as the parallel B-line suggests: “his compassions never come to an end.” Several English versions follow the MT: “It is of the Lord’s mercies that we are not consumed” (KJV, NKJV), “Because of the Lord’s great love we are not consumed” (NIV). Other English versions follow the alternate textual tradition: “The steadfast love of the Lord never ceases” (RSV, NRSV), “The Lord’s lovingkindnesses indeed never cease” (NASB), “The kindness of the Lord has not ended” (NJPS) and “The Lord’s unfailing love still continues” (TEV).

[3:22]  ²⁹ tn The plural form of רַחֲמִים (rakhamim) may denote the abstract concept of mercy, several concrete expressions of mercy, or the plural of intensity: “great compassion.” See IBHS 122 §7.4.3a.

[3:23]  ³⁰ tn Heb “they are new.”

[3:23]  ³¹ tn The adjective רַב (rav) has a broad range of meanings: (1) quantitative: “much, numerous, many (with plurals), abundant, enough, exceedingly” and (2) less often in a qualitative sense: “great” (a) of space and location, (b) “strong” as opposed to “weak” and (c) “major.” The traditional translation, “great is thy faithfulness,” is less likely than the quantitative sense: “your faithfulness is abundant” [or, “plentiful”]. NJPS is on target in its translation: “Ample is your grace!”

[24:35]  ³² sn The words that Jesus predicts here will never pass away. They are more stable and lasting than creation itself. For this kind of image, see Isa 40:8; 55:10-11.

[24:1]  ³³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[24:1]  ³⁴ sn The Jerusalem temple was widely admired around the world. See Josephus, Ant. 15.11 [15.380-425]; J. W. 5.5 [5.184-227] and Tacitus, History 5.8, who called it “immensely opulent.” Josephus compared it to a beautiful snowcapped mountain.

[5:2]  ³⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:2]  ³⁶ tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.

[3:3]  ³⁷ tn Grk “was spoken of by Isaiah the prophet, saying.” The participle λέγοντος (legonto") is redundant and has not been translated. The passive construction has also been rendered as active in the translation for the sake of English style.

[3:3]  ³⁸ tn Or “A voice.”

[3:3]  ³⁹ sn This call to “make paths straight” in this context is probably an allusion to preparation through repentance.

[3:3]  ⁴⁰ sn A quotation from Isa 40:3.

[1:2]  ⁴¹ tn Grk “before eternal ages.”

[2:17]  ⁴² tn Or “he was obligated.”

[2:17]  ⁴³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 2:11.

[2:17]  ⁴⁴ tn Or “propitiation.”

[6:18]  ⁴⁵ tn Grk “have taken refuge”; the basis of that refuge is implied in the preceding verse.

[11:11]  ⁴⁶ tn Grk “past the time of maturity.”

[11:11]  ⁴⁷ tn Grk “power to deposit seed.” Though it is not as likely, some construe this phrase to mean “power to conceive seed,” making the whole verse about Sarah: “by faith, even though Sarah herself was barren and too old, she received ability to conceive, because she regarded the one who had given the promise to be trustworthy.”

[19:11]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.

[19:11]  ⁴⁹ tn The phrase “and here came” expresses the sense of καὶ ἰδού (kai idou).

[19:11]  ⁵⁰ tn A new sentence was started in the translation at this point and καί (kai) was not translated because of differences between Greek and English style.

[19:11]  ⁵¹ tn Or “in righteousness,” but since the context here involves the punishment of the wicked and the vindication of the saints, “justice” was preferred.