Amsal 16:6

16:6 Through loyal love and truth ¹  iniquity is appeased; ² 

through fearing the Lord ³  one avoids ⁴  evil. ⁵ 

Amsal 20:28

20:28 Loyal love and truth ⁶  preserve a king,

and his throne is upheld by loyal love. ⁷ 

Amsal 20:2

20:2 The king’s terrifying anger ⁸  is like the roar of a lion;

whoever provokes him ⁹  sins against himself. ¹⁰ 

1 Samuel 15:20

15:20 Then Saul said to Samuel, “But I have obeyed ¹¹  the Lord! I went on the campaign ¹²  the Lord sent me on. I brought back King Agag of the Amalekites after exterminating the Amalekites.

Mazmur 25:10

25:10 The Lord always proves faithful and reliable ¹³ 

to those who follow the demands of his covenant. ¹⁴ 

Hosea 4:1

The Lord’s Covenant Lawsuit against the Nation Israel

4:1 Hear the word of the Lord, you Israelites! ¹⁵ 

For the Lord has a covenant lawsuit ¹⁶  against the people of Israel. ¹⁷ 

For there is neither faithfulness nor loyalty in the land,

nor do they acknowledge God. ¹⁸ 

Mikha 7:18-20

7:18 There is no other God like you! ¹⁹ 

You ²⁰  forgive sin

and pardon ²¹  the rebellion

of those who remain among your people. ²² 

You do not remain angry forever, ²³ 

but delight in showing loyal love.

7:19 You will once again ²⁴  have mercy on us;

you will conquer ²⁵  our evil deeds;

you will hurl our ²⁶  sins into the depths of the sea. ²⁷ 

7:20 You will be loyal to Jacob

and extend your loyal love to Abraham, ²⁸ 

which you promised on oath to our ancestors ²⁹ 

in ancient times. ³⁰ 

Maleakhi 2:6

2:6 He taught what was true; ³¹  sinful words were not found on his lips. He walked with me in peace and integrity, and he turned many people away from sin.

Matius 23:23

23:23 “Woe to you, experts in the law ³²  and you Pharisees, hypocrites! You give a tenth ³³  of mint, dill, and cumin, ³⁴  yet you neglect what is more important in the law – justice, mercy, and faithfulness! You ³⁵  should have done these things without neglecting the others.

Efesus 5:1-2

Live in Love

5:1 Therefore, be ³⁶  imitators of God as dearly loved children 5:2 and live ³⁷  in love, just as Christ also loved us ³⁸  and gave himself for us, a sacrificial and fragrant offering ³⁹  to God.

Efesus 5:9

5:9 for the fruit of the light ⁴⁰  consists in ⁴¹  all goodness, righteousness, and truth –

[16:6]  ¹ sn These two words are often found together to form a nominal hendiadys: “faithful loyal love.” The couplet often characterize the Lord, but here in parallel to the fear of the Lord it refers to the faithfulness of the believer. Such faith and faithfulness bring atonement for sin.

[16:6]  ² tn Heb “is atoned”; KJV “is purged”; NAB “is expiated.” The verb is from I כָּפַר (kafar, “to atone; to expiate; to pacify; to appease”; HALOT 493-94 s.v. I כפר). This root should not be confused with the identically spelled Homonym II כָּפַר (kafar, “to cover over”; HALOT 494 s.v. II *כפר). Atonement in the OT expiated sins, it did not merely cover them over (cf. NLT). C. H. Toy explains the meaning by saying it affirms that the divine anger against sin is turned away and man’s relation to God is as though he had not sinned (Proverbs [ICC], 322). Genuine repentance, demonstrated by loyalty and truthfulness, appeases the anger of God against one’s sin.

[16:6]  ³ tn Heb “fear of the Lord.” The term יְהוָה (yÿhvah, “the Lord”) functions as an objective genitive: “fearing the Lord.”

[16:6]  ⁴ tn Heb “turns away from”; NASB “keeps away from.”

[16:6]  ⁵ sn The Hebrew word translated “evil” (רַע, ra’) can in some contexts mean “calamity” or “disaster,” but here it seems more likely to mean “evil” in the sense of sin. Faithfulness to the Lord brings freedom from sin. The verse uses synonymous parallelism with a variant: One half speaks of atonement for sin because of the life of faith, and the other of avoidance of sin because of the fear of the Lord.

[20:28]  ⁶ tn The first line uses two Hebrew words, חֶסֶד וֶאֱמֶת (khesed ve’emet, “loyal love and truth”), to tell where security lies. The first word is the covenant term for “loyal love; loving-kindness; mercy”; and the second is “truth” in the sense of what is reliable and dependable. The two words often are joined together to form a hendiadys: “faithful love.” That a hendiadys is intended here is confirmed by the fact that the second line uses only the critical word חֶסֶד.

[20:28]  ⁷ sn The emphasis is on the Davidic covenant (2 Sam 7:11-16; Ps 89:19-37). It is the Lord and his faithful love for his covenant that ultimately makes the empire secure. But the enjoyment of divine protection requires the king to show loyal love as well.

[20:2]  ⁸ tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).

[20:2]  ⁹ tn The verb מִתְעַבְּרוֹ (mit’abbÿro) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”

[20:2]  ¹⁰ sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).

[15:20]  ¹¹ tn Heb “listened to the voice of the Lord.”

[15:20]  ¹² tn Heb “journey.”

[25:10]  ¹³ tn Heb “all the paths of the Lord are faithful and trustworthy.” The Lord’s “paths” refer here to his characteristic actions.

[25:10]  ¹⁴ tn Heb “to the ones who keep his covenant and his testimonies.”

[4:1]  ¹⁵ tn Heb “sons of Israel” (so NASB); KJV “children of Israel”; NAB, NRSV “people of Israel.”

[4:1]  ¹⁶ tn The noun רִיב (riv, “dispute, lawsuit”) is used in two contexts: (1) nonlegal contexts: (a) “dispute” between individuals (e.g., Gen 13:7; Isa 58:1; Jer 15:10) or (b) “brawl; quarrel” between people (e.g., Exod 17:7; Deut 25:1); and (2) legal contexts: (a) “lawsuit; legal process” (e.g., Exod 23:3-6; Deut 19:17; 21:5; Ezek 44:24; Ps 35:23), (b) “lawsuit; legal case” (e.g., Deut 1:12; 17:8; Prov 18:17; 25:9), and (c) God’s “lawsuit” on behalf of a person or against his own people (Hos 4:1; 12:3; Mic 6:2; HALOT 1225-26 s.v. רִיב). The term in Hosea refers to a covenant lawsuit in which Yahweh the suzerain lodges a legal case against his disobedient vassal, accusing Israel and Judah of breach of covenant which will elicit the covenant curses.

[4:1]  ¹⁷ tn Heb “with the inhabitants of the land” (so KJV); NAB, NASB, NRSV “against the inhabitants of the land.”

[4:1]  ¹⁸ tn Heb “there is no truthfulness nor loyalty nor knowledge of God in the land.” Here “knowledge of God” refers to recognition of his authority and obedience to his will.

[7:18]  ¹⁹ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ²⁰ 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]  ²¹ tn Heb “pass over.”

[7:18]  ²² tn Heb “of the remnant of his inheritance.”

[7:18]  ²³ tn Heb “he does not keep hold of his anger forever.”

[7:19]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).

[7:20]  ²⁸ tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.

[7:20]  ²⁹ tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.

[7:20]  ³⁰ tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”

[2:6]  ³¹ tn Heb “True teaching was in his mouth”; cf. NASB, NRSV “True instruction (doctrine NAB) was in his mouth.”

[23:23]  ³² tn Or “scribes.” See the note on the phrase “experts in the law” in 2:4.

[23:23]  ³³ tn Or “you tithe mint.”

[23:23]  ³⁴ sn Cumin (alternately spelled cummin) was an aromatic herb native to the Mediterranean region. Its seeds were used for seasoning.

[23:23]  ³⁵ tc ‡ Many witnesses (B C K L W Δ 0102 33 565 892 pm) have δέ (de, “but”) after ταῦτα (tauta, “these things”), while many others lack it (א D Γ Θ Ë^1,13 579 700 1241 1424 pm). Since asyndeton was relatively rare in Koine Greek, the conjunction may be an intentional alteration, and is thus omitted from the present translation. NA²⁷ includes the word in brackets, indicating doubts as to its authenticity.

[5:1]  ³⁶ tn Or “become.”

[5:2]  ³⁷ tn Grk “walk.” The NT writers often used the verb “walk” (περιπατέω, peripatew) to refer to ethical conduct (cf. Rom 8:4; Gal 5:16; Col 4:5).

[5:2]  ³⁸ tc A number of important witnesses have ὑμᾶς (Jumas, “you”; e.g., א* A B P 0159 81 1175 al it co as well as several fathers). Other, equally important witnesses read ἡμᾶς (Jhmas, “us”; Ì⁴⁶ א² D F G Ψ 0278 33 1739 1881 al lat sy). It is possible that ἡμᾶς was accidentally introduced via homoioarcton with the previous word (ἠγάπησεν, hgaphsen). On the other hand, ὑμᾶς may have been motivated by the preceding ὑμῖν (Jumin) in 4:32 and second person verbs in 5:1, 2. Further, the flow of argument seems to require the first person pronoun. A decision is difficult to make, but the first person pronoun has a slightly greater probability of being original.

[5:2]  ³⁹ tn Grk “an offering and sacrifice to God as a smell of fragrance.” The first expression, προσφορὰν καὶ θυσίαν (prosforan kai qusian), is probably a hendiadys and has been translated such that “sacrificial” modifies “offering.” The second expression, εἰς ὀσμὴν εὐωδίας (ei" osmhn euwdia", “as a smell of fragrance”) has been translated as “a fragrant offering”; see BDAG 728-29 s.v. ὀσμή 2. Putting these two together in a clear fashion in English yields the translation: “a sacrificial and fragrant offering to God.”

[5:9]  ⁴⁰ tc Several mss (Ì⁴⁶ D² Ψ Ï) have πνεύματος (pneumatos, “Spirit”) instead of φωτός (fwtos, “light”). Although most today regard φωτός as obviously original (UBS⁴ gives it an “A” rating), a case could be made that πνεύματος is what the author wrote. First, although this is largely a Byzantine reading (D² often, if not normally, assimilates to the Byzantine text), Ì⁴⁶ gives the reading much greater credibility. Internally, the φωτός at the end of v. 8 could have lined up above the πνεύματος in v. 9 in a scribe’s exemplar, thus occasioning dittography. (It is interesting to note that in both Ì⁴⁹ and א the two instances of φωτός line up.) However, written in a contracted form, as a nomen sacrum (pMnMs) – a practice found even in the earliest mss – πνεύματος would not have been easily confused with fwtos (there being only the last letter to occasion homoioteleuton rather than the last three). Further, the external evidence for φωτός is quite compelling (Ì⁴⁹ א A B D* F G P 33 81 1739 1881 2464 pc latt co); it is rather doubtful that the early and widespread witnesses all mistook πνεύματος for φωτός. In addition, πνεύματος can be readily explained as harking back to Gal 5:22 (“the fruit of the Spirit”). Thus, on balance, φωτός appears to be original, giving rise to the reading πνεύματος.

[5:9]  ⁴¹ tn Grk “in.” The idea is that the fruit of the light is “expressed in” or “consists of.”