2 Samuel 2:6

2:6 Now may the Lord show you true kindness! ¹  I also will reward you, ²  because you have done this deed.

Mazmur 25:10

25:10 The Lord always proves faithful and reliable ³ 

to those who follow the demands of his covenant. ⁴ 

Mazmur 57:3

57:3 May he send help from heaven and deliver me ⁵ 

from my enemies who hurl insults! ⁶  (Selah)

May God send his loyal love and faithfulness!

Mazmur 61:7

61:7 May he reign ⁷  forever before God!

Decree that your loyal love and faithfulness should protect him. ⁸ 

Mazmur 85:10

85:10 Loyal love and faithfulness meet; ⁹ 

deliverance and peace greet each other with a kiss. ¹⁰ 

Mazmur 89:14

89:14 Equity and justice are the foundation of your throne. ¹¹ 

Loyal love and faithfulness characterize your rule. ¹² 

Amsal 14:22

14:22 Do not those who devise ¹³  evil go astray?

But those who plan good exhibit ¹⁴  faithful covenant love. ¹⁵ 

Yohanes 1:17

1:17 For the law was given through Moses, but ¹⁶  grace and truth came about through Jesus Christ.

Yohanes 1:2

1:2 The Word ¹⁷  was with God in the beginning.

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.

[2:6]  ¹ tn Or “loyalty and devotion.”

[2:6]  ² tn Heb “will do with you this good.”

[25:10]  ³ tn Heb “all the paths of the Lord are faithful and trustworthy.” The Lord’s “paths” refer here to his characteristic actions.

[25:10]  ⁴ tn Heb “to the ones who keep his covenant and his testimonies.”

[57:3]  ⁵ 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]  ⁶ 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.”

[61:7]  ⁷ tn Heb “sit [enthroned].” The prefixed verbal form is understood as a jussive here, expressing the psalmist’s prayer.

[61:7]  ⁸ tn Heb “loyal love and faithfulness appoint, let them protect him.”

[85:10]  ⁹ tn The psalmist probably uses the perfect verbal forms in v. 10 in a dramatic or rhetorical manner, describing what he anticipates as if it were already occurring or had already occurred.

[85:10]  ¹⁰ sn Deliverance and peace greet each other with a kiss. The psalmist personifies these abstract qualities to emphasize that God’s loyal love and faithfulness will yield deliverance and peace for his people.

[89:14]  ¹¹ sn The Lord’s throne symbolizes his kingship.

[89:14]  ¹² tn Heb “are in front of your face.” The idiom can mean “confront” (Ps 17:13) or “meet, enter the presence of” (Ps 95:2).

[14:22]  ¹³ 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]  ¹⁴ tn The term “exhibit” does not appear in the Hebrew, but is supplied in the translation for clarity and smoothness.

[14:22]  ¹⁵ 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.”

[1:17]  ¹⁶ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[1:2]  ¹⁷ tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.