Bilangan 14:18

14:18 ‘The Lord is slow to anger and abounding in loyal love, ¹  forgiving iniquity and transgression, ²  but by no means clearing ³  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ⁴ 

Ulangan 7:9

7:9 So realize that the Lord your God is the true God, ⁵  the faithful God who keeps covenant faithfully ⁶  with those who love him and keep his commandments, to a thousand generations,

Nehemia 1:5

1:5 Then I said, “Please, O LORD God of heaven, great and awesome God, who keeps his loving covenant ⁷  with those who love him and obey ⁸  his commandments,

Yeremia 32:18

32:18 You show unfailing love to thousands. ⁹  But you also punish children for the sins of their parents. ¹⁰  You are the great and powerful God who is known as the Lord who rules over all. ¹¹ 

Daniel 9:4

9:4 I prayed to the LORD my God, confessing in this way:

“O Lord, ¹²  great and awesome God who is faithful to his covenant ¹³  with those who love him and keep his commandments,

[14:18]  ¹ 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]  ² tn Or “rebellion.”

[14:18]  ³ 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]  ⁴ 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.

[7:9]  ⁵ tn Heb “the God.” The article here expresses uniqueness; cf. TEV “is the only God”; NLT “is indeed God.”

[7:9]  ⁶ 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”).

[1:5]  ⁷ tn Heb “the covenant and loyal love.” The phrase is a hendiadys: the first noun retains its full nominal sense, while the second noun functions adjectivally (“loyal love” = loving). Alternately, the first might function adjectivally and the second noun function as the noun: “covenant and loyal love” = covenant fidelity (see Neh 9:32).

[1:5]  ⁸ tn Heb “keep.” The Hebrew verb שָׁמַר (shamar, “to observe; to keep”) is often used as an idiom that means “to obey” the commandments of God (e.g., Exod 20:6; Deut 5:16; 23:24; 29:8; Judg 2:22; 1 Kgs 2:43; 11:11; Ps 119:8, 17, 34; Jer 35:18; Ezek 17:14; Amos 2:4). See BDB 1036 s.v. 3.c.

[32:18]  ⁹ 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]  ¹⁰ tn Heb “pays back into the bosom of their children the sin of their parents.”

[32:18]  ¹¹ 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.

[9:4]  ¹² tn The Hebrew term translated “Lord” here and in vv. 7, 9, 15, 16, and 19 is אֲדֹנָי (’adonay).

[9:4]  ¹³ tn Heb “who keeps the covenant and the loyal love.” The expression is a hendiadys.