2 Samuel 15:20

15:20 It seems like you arrived just yesterday. Today should I make you wander around by going with us? I go where I must go. But as for you, go back and take your men ¹  with you. May genuine loyal love ²  protect ³  you!”

Mazmur 57:3

57:3 May he send help from heaven and deliver me ⁴ 

from my enemies who hurl insults! ⁵  (Selah)

May God send his loyal love and faithfulness!

Amsal 14:22

14:22 Do not those who devise ⁶  evil go astray?

But those who plan good exhibit ⁷  faithful covenant love. ⁸ 

Matius 5:7

5:7 “Blessed are the merciful, for they will be shown mercy.

Matius 5:2

5:2 Then ⁹  he began to teach ¹⁰  them by saying:

Titus 1:16

1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.

[15:20]  ¹ tn Heb “brothers,” but see v. 22.

[15:20]  ² tn Heb “loyal love and truth.” The expression is a hendiadys.

[15:20]  ³ tn Heb “be with.”

[57:3]  ⁴ tn Heb “may he send from heaven and deliver me.” The prefixed verbal forms are understood as jussives expressing the psalmist’s prayer. The second verb, which has a vav (ו) conjunctive prefixed to it, probably indicates purpose. Another option is to take the forms as imperfects expressing confidence, “he will send from heaven and deliver me” (cf. NRSV).

[57:3]  ⁵ tn Heb “he hurls insults, one who crushes me.” The translation assumes that this line identifies those from whom the psalmist seeks deliverance. (The singular is representative; the psalmist is surrounded by enemies, see v. 4.) Another option is to understand God as the subject of the verb חָרַף (kharaf), which could then be taken as a homonym of the more common root חָרַף (“insult”) meaning “confuse.” In this case “one who crushes me” is the object of the verb. One might translate, “he [God] confuses my enemies.”

[14:22]  ⁶ sn The verb חָרַשׁ (kharash) means (1) literally: “to cut in; to engrave; to plow,” describing the work of a craftsman; and (2) figuratively: “to devise,” describing the mental activity of planning evil (what will harm people) in the first colon, and planning good (what will benefit them) in the second colon.

[14:22]  ⁷ tn The term “exhibit” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.

[14:22]  ⁸ tn Heb “loyal-love and truth.” The two terms חֶסֶד וֶאֱמֶת (khesed ve’emet) often form a hendiadys: “faithful love” or better “faithful covenant love.”

[5:2]  ⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:2]  ¹⁰ tn Grk “And opening his mouth he taught them, saying.” The imperfect verb ἐδίδασκεν (edidasken) has been translated ingressively.