103:8 The Lord is compassionate and merciful;
he is patient 18 and demonstrates great loyal love. 19
103:9 He does not always accuse,
and does not stay angry. 20
145:8 The Lord is merciful and compassionate;
he is patient 21 and demonstrates great loyal love. 22
145:9 The Lord is good to all,
and has compassion on all he has made. 23
1 tc The present translation follows a few medieval Hebrew
2 tc The translation follows the Qere reading חֶסֶד (khesed, “loyal love”) rather than the Kethib reading וְחֶסֶד (vÿkhesed, “and loyal love”) of the MT.
3 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.
4 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.
5 tn See Exod 33:19.
6 sn This is literally “long of anger.” His anger prolongs itself, allowing for people to repent before punishment is inflicted.
7 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.
8 tn That is, “for thousands of generations.”
9 sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.
10 tn The form is a Niphal participle that means “be prepared, be ready.” This probably means that Moses was to do in preparation what the congregation had to do back in Exod 19:11-15.
11 sn The same word is used in Exod 33:21. It is as if Moses was to be at his post when Yahweh wanted to communicate to him.
12 tn Or “From the offspring”; Grk “From the seed.”
sn From the descendants (Grk “seed”). On the importance of the seed promise involving Abraham, see Gal 3:6-29.
13 sn The phrase this man is in emphatic position in the Greek text.
14 tn Grk “according to [his] promise.” The comparative clause “just as he promised” is less awkward in English.
sn Just as he promised. Note how Paul describes Israel’s history carefully to David and then leaps forward immediately to Jesus. Paul is expounding the initial realization of Davidic promise as it was delivered in Jesus.
15 tn This term is frequently used in the LXX of the service performed by priests and Levites in the tabernacle (Exod 28:35, 43; 29:30; 30:20; 35:19; 39:26; Num 1:50; 3:6, 31) and the temple (2 Chr 31:2; 35:3; Joel 1:9, 13; 2:17, and many more examples). According to BDAG 591 s.v. λειτουργέω 1.b it is used “of other expression of religious devotion.” Since the previous verse described the prophets and teachers in the church at Antioch, it is probable that the term here describes two of them (Barnabas and Saul) as they were serving in that capacity. Since they were not in Jerusalem where the temple was located, general religious service is referred to here.
16 tn Or “Appoint.”
17 tn Grk “And after.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
18 tn Heb “slow to anger” (see Ps 86:15).
19 tn Heb “and great of loyal love” (see Ps 86:15).
20 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).
21 tn Heb “slow to anger” (see Pss 86:15; 103:8).
22 tn Heb “and great of loyal love” (see Pss 86:15; 103:8).
23 tn Heb “and his compassion is over all his works.”