Keluaran 34:6

34:6 The Lord passed by before him and proclaimed: ¹  “The Lord, the Lord, ²  the compassionate and gracious ³  God, slow to anger, ⁴  and abounding in loyal love and faithfulness, ⁵ 

Bilangan 14:18

14:18 ‘The Lord is slow to anger and abounding in loyal love, ⁶  forgiving iniquity and transgression, ⁷  but by no means clearing ⁸  the guilty, visiting the iniquity of the fathers on the children until the third and fourth generations.’ ⁹ 

Ulangan 4:31

4:31 (for he ¹⁰  is a merciful God), he will not let you down ¹¹  or destroy you, for he cannot ¹²  forget the covenant with your ancestors that he confirmed by oath to them.

Ulangan 4:1

The Privileges of the Covenant

4:1 Now, Israel, pay attention to the statutes and ordinances ¹³  I am about to teach you, so that you might live and go on to enter and take possession of the land that the Lord, the God of your ancestors, ¹⁴  is giving you.

Ulangan 16:1

The Passover-Unleavened Bread Festival

16:1 Observe the month Abib ¹⁵  and keep the Passover to the Lord your God, for in that month ¹⁶  he ¹⁷  brought you out of Egypt by night.

Mazmur 34:12

34:12 Do you want to really live? ¹⁸ 

Would you love to live a long, happy life? ¹⁹ 

Mazmur 86:5

86:5 Certainly ²⁰  O Lord, you are kind ²¹  and forgiving,

and show great faithfulness to all who cry out to you.

Mazmur 86:15

86:15 But you, O Lord, are a compassionate and merciful God.

You are patient ²²  and demonstrate great loyal love and faithfulness. ²³ 

Mazmur 103:8-10

103:8 The Lord is compassionate and merciful;

he is patient ²⁴  and demonstrates great loyal love. ²⁵ 

103:9 He does not always accuse,

and does not stay angry. ²⁶ 

103:10 He does not deal with us as our sins deserve; ²⁷ 

he does not repay us as our misdeeds deserve. ²⁸ 

Mazmur 103:13

103:13 As a father has compassion on his children, ²⁹ 

so the Lord has compassion on his faithful followers. ³⁰ 

Mazmur 106:1

Psalm 106 ³¹ 

106:1 Praise the Lord!

Give thanks to the Lord, for he is good,

and his loyal love endures! ³² 

Mazmur 106:8

106:8 Yet he delivered them for the sake of his reputation, ³³ 

that he might reveal his power.

Mazmur 107:1

Book 5
(Psalms 107-150)

Psalm 107 ³⁴ 

107:1 Give thanks to the Lord, for he is good,

and his loyal love endures! ³⁵ 

Mazmur 111:4

111:4 He does ³⁶  amazing things that will be remembered; ³⁷ 

the Lord is merciful and compassionate.

Mazmur 118:1

Psalm 118 ³⁸ 

118:1 Give thanks to the Lord, for he is good

and his loyal love endures! ³⁹ 

Mazmur 136:1

Psalm 136 ⁴⁰ 

136:1 Give thanks to the Lord, for he is good,

for his loyal love endures. ⁴¹ 

Yesaya 63:9

63:9 Through all that they suffered, he suffered too. ⁴² 

The messenger sent from his very presence ⁴³  delivered them.

In his love and mercy he protected ⁴⁴  them;

he lifted them up and carried them throughout ancient times. ⁴⁵ 

Ratapan 3:22

ח (Khet)

3:22 The Lord’s loyal kindness ⁴⁶  never ceases; ⁴⁷ 

his compassions ⁴⁸  never end.

Mikha 7:18-19

7:18 There is no other God like you! ⁴⁹ 

You ⁵⁰  forgive sin

and pardon ⁵¹  the rebellion

of those who remain among your people. ⁵² 

You do not remain angry forever, ⁵³ 

but delight in showing loyal love.

7:19 You will once again ⁵⁴  have mercy on us;

you will conquer ⁵⁵  our evil deeds;

you will hurl our ⁵⁶  sins into the depths of the sea. ⁵⁷ 

Lukas 6:35-36

6:35 But love your enemies, and do good, and lend, expecting nothing back. ⁵⁸  Then ⁵⁹  your reward will be great, and you will be sons ⁶⁰  of the Most High, ⁶¹  because he is kind to ungrateful and evil people. ⁶²  6:36 Be merciful, ⁶³  just as your Father is merciful.

Lukas 18:13

18:13 The tax collector, however, stood ⁶⁴  far off and would not even look up ⁶⁵  to heaven, but beat his breast and said, ‘God, be merciful ⁶⁶  to me, sinner that I am!’ ⁶⁷ 

Roma 9:15-16

9:15 For he says to Moses: “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.” ⁶⁸  9:16 So then, ⁶⁹  it does not depend on human desire or exertion, ⁷⁰  but on God who shows mercy.

Roma 9:18

9:18 So then, ⁷¹  God ⁷²  has mercy on whom he chooses to have mercy, and he hardens whom he chooses to harden. ⁷³ 

Roma 9:2

9:2 I have great sorrow and unceasing anguish in my heart. ⁷⁴ 

Kolose 1:3

Paul’s Thanksgiving and Prayer for the Church

1:3 We always ⁷⁵  give thanks to God, the Father of our Lord Jesus Christ, when we pray for you,

Efesus 2:4-5

2:4 But God, being rich in mercy, because of his great love with which he loved us, 2:5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! ⁷⁶  –

Titus 3:5

3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,

[34:6]  ¹ 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]  ² 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]  ³ tn See Exod 33:19.

[34:6]  ⁴ sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.

[34:6]  ⁵ 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.

[14:18]  ⁶ 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]  ⁷ tn Or “rebellion.”

[14:18]  ⁸ 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]  ⁹ 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.

[4:31]  ¹⁰ tn Heb “the Lord your God.” See note on “he” in 4:3.

[4:31]  ¹¹ tn Heb “he will not drop you,” i.e., “will not abandon you” (cf. NAB, NIV, NRSV, NLT).

[4:31]  ¹² tn Or “will not.” The translation understands the imperfect verbal form to have an added nuance of capability here.

[4:1]  ¹³ tn These technical Hebrew terms (חֻקִּים [khuqqim] and מִשְׁפָּטִים [mishpatim]) occur repeatedly throughout the Book of Deuteronomy to describe the covenant stipulations to which Israel had been called to subscribe (see, in this chapter alone, vv. 1, 5, 6, 8). The word חֻקִּים derives from the verb חֹק (khoq, “to inscribe; to carve”) and מִשְׁפָּטִים (mishpatim) from שָׁפַט (shafat, “to judge”). They are virtually synonymous and are used interchangeably in Deuteronomy.

[4:1]  ¹⁴ tn Heb “fathers” (also in vv. 31, 37).

[16:1]  ¹⁵ sn The month Abib, later called Nisan (Neh 2:1; Esth 3:7), corresponds to March-April in the modern calendar.

[16:1]  ¹⁶ tn Heb “in the month Abib.” The demonstrative “that” has been used in the translation for stylistic reasons.

[16:1]  ¹⁷ tn Heb “the Lord your God.” The pronoun has been used in the translation for stylistic reasons to avoid redundancy.

[34:12]  ¹⁸ tn Heb “Who is the man who desires life?” The rhetorical question is used to grab the audience’s attention. “Life” probably refers here to quality of life, not just physical existence or even duration of life. See the following line.

[34:12]  ¹⁹ tn Heb “[Who] loves days to see good?”

[86:5]  ²⁰ tn Or “for.”

[86:5]  ²¹ tn Heb “good.”

[86:15]  ²² tn Heb “slow to anger.”

[86:15]  ²³ tn Heb “and great of loyal love and faithfulness.”

[86:15]  sn The psalmist’s confession of faith in this verse echoes Exod 34:6.

[103:8]  ²⁴ tn Heb “slow to anger” (see Ps 86:15).

[103:8]  ²⁵ tn Heb “and great of loyal love” (see Ps 86:15).

[103:9]  ²⁶ tn The Hebrew verb נָטַר (natar) is usually taken to mean “to keep; to guard,” with “anger” being understood by ellipsis. The idiom “to guard anger” is then understood to mean “to remain angry” (see Lev 19:18; Jer 3:5, 12; Nah 1:2). However, it is possible that this is a homonymic root meaning “to be angry” (see HALOT 695 s.v. נטר).

[103:10]  ²⁷ tn Heb “not according to our sins does he do to us.”

[103:10]  ²⁸ tn Heb “and not according to our misdeeds does he repay us.”

[103:13]  ²⁹ tn Or “sons,” but the Hebrew term sometimes refers to children in general.

[103:13]  ³⁰ tn Heb “those who fear him.”

[106:1]  ³¹ sn Psalm 106. The psalmist recalls Israel’s long history of rebellion against God, despite his mighty saving deeds on their behalf.

[106:1]  ³² tn Heb “for forever [is] his loyal love.”

[106:8]  ³³ tn Heb “his name,” which here stands metonymically for God’s reputation.

[107:1]  ³⁴ sn Psalm 107. The psalmist praises God for his kindness to his exiled people.

[107:1]  ³⁵ tn Heb “for forever [is] his loyal love.”

[111:4]  ³⁶ tn Or “did,” if this refers primarily to the events of the exodus and conquest period (see vv. 6, 9).

[111:4]  ³⁷ tn Heb “a memorial he had made for his amazing deeds.”

[118:1]  ³⁸ sn Psalm 118. The psalmist thanks God for his deliverance and urges others to join him in praise.

[118:1]  ³⁹ tn Or “is forever.”

[136:1]  ⁴⁰ sn Psalm 136. In this hymn the psalmist affirms that God is praiseworthy because of his enduring loyal love, sovereign authority, and compassion. Each verse of the psalm concludes with the refrain “for his loyal love endures.”

[136:1]  ⁴¹ tn Or “is forever.”

[63:9]  ⁴² tn Heb “in all their distress, there was distress to him” (reading לוֹ [lo] with the margin/Qere).

[63:9]  ⁴³ tn Heb “the messenger [or “angel”] of his face”; NIV “the angel of his presence.”

[63:9]  sn This may refer to the “angel of God” mentioned in Exod 14:19, who in turn may be identical to the divine “presence” (literally, “face”) referred to in Exod 33:14-15 and Deut 4:37. Here in Isa 63 this messenger may be equated with God’s “holy Spirit” (see vv. 10-11) and “the Spirit of the Lord” (v. 14). See also Ps 139:7, where God’s “Spirit” seems to be equated with his “presence” (literally, “face”) in the synonymous parallelistic structure.

[63:9]  ⁴⁴ tn Or “redeemed” (KJV, NAB, NIV), or “delivered.”

[63:9]  ⁴⁵ tn Heb “all the days of antiquity”; KJV, NAB, NASB, NIV, NRSV “days of old.”

[3:22]  ⁴⁶ 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]  ⁴⁷ 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]  ⁴⁸ 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.

[7:18]  ⁴⁹ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ⁵⁰ tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.

[7:18]  ⁵¹ tn Heb “pass over.”

[7:18]  ⁵² tn Heb “of the remnant of his inheritance.”

[7:18]  ⁵³ tn Heb “he does not keep hold of his anger forever.”

[7:19]  ⁵⁴ tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the Lord will again show mercy.

[7:19]  ⁵⁵ tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the Lord subdues.

[7:19]  ⁵⁶ tn Heb “their sins,” but the final mem (ם) may be enclitic rather than a pronominal suffix. In this case the suffix from the preceding line (“our”) may be understood as doing double duty.

[7:19]  ⁵⁷ sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).

[6:35]  ⁵⁸ tn Or “in return.”

[6:35]  ⁵⁹ tn Here καί (kai) has been translated as “then” to indicate the outcome or result. Because of the length and complexity of the Greek sentence, a new sentence was started in the translation at this point.

[6:35]  ⁶⁰ sn The character of these actions reflects the grace and kindness of God, bearing witness to a “line of descent” or relationship of the individual to God (sons of the Most High). There is to be a unique kind of ethic at work with disciples. Jesus refers specifically to sons here because in the ancient world sons had special privileges which were rarely accorded to daughters. However, Jesus is most likely addressing both men and women in this context, so women too would receive these same privileges.

[6:35]  ⁶¹ sn That is, “sons of God.”

[6:35]  ⁶² tn Or “to the ungrateful and immoral.” The word “people” is not in the Greek text, but is implied.

[6:36]  ⁶³ sn Merciful is a characteristic of God often noted in the OT: Exod 34:6; Deut 4:31; Joel 2:31; Jonah 4:2; 2 Sam 24:14. This remark also echoes the more common OT statements like Lev 19:2 or Deut 18:13: “you must be holy as I am holy.”

[18:13]  ⁶⁴ tn Grk “standing”; the Greek participle has been translated as a finite verb.

[18:13]  ⁶⁵ tn Grk “even lift up his eyes” (an idiom).

[18:13]  ⁶⁶ tn The prayer is a humble call for forgiveness. The term for mercy (ἱλάσκομαι, Jilaskomai) is associated with the concept of a request for atonement (BDAG 473-74 s.v. 1; Ps 51:1, 3; 25:11; 34:6, 18).

[18:13]  ⁶⁷ tn Grk “the sinner.” The tax collector views himself not just as any sinner but as the worst of all sinners. See ExSyn 222-23.

[9:15]  ⁶⁸ sn A quotation from Exod 33:19.

[9:16]  ⁶⁹ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:16]  ⁷⁰ tn Grk “So then, [it does] not [depend] on the one who desires nor on the one who runs.”

[9:18]  ⁷¹ sn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[9:18]  ⁷² tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:18]  ⁷³ tn Grk “So then, he has mercy on whom he desires, and he hardens whom he desires.”

[9:2]  ⁷⁴ tn Grk “my sorrow is great and the anguish in my heart is unceasing.”

[1:3]  ⁷⁵ tn The adverb πάντοτε (pantote) is understood to modify the indicative εὐχαριστοῦμεν (eucaristoumen) because it precedes περὶ ὑμῶν (peri Jumwn) which probably modifies the indicative and not the participle προσευχόμενοι (proseucomenoi). But see 1:9 where the same expression occurs and περὶ ὑμῶν modifies the participle “praying” (προσευχόμενοι).

[2:5]  ⁷⁶ tn Or “by grace you have been saved.” The perfect tense in Greek connotes both completed action (“you have been saved”) and continuing results (“you are saved”).