1 Tawarikh 16:34

16:34 Give thanks to the Lord, for he is good

and his loyal love endures. ¹ 

Ezra 3:11

3:11 With antiphonal response they sang, ²  praising and glorifying the Lord:

“For he is good;

his loyal love toward Israel is forever.”

All the people gave a loud ³  shout as they praised the Lord when the temple of the Lord was established.

Mazmur 25:8

25:8 The Lord is both kind and fair; ⁴ 

that is why he teaches sinners the right way to live. ⁵ 

Mazmur 100:5

100:5 For the Lord is good.

His loyal love endures, ⁶ 

and he is faithful through all generations. ⁷ 

Mazmur 136:1-26

Psalm 136 ⁸ 

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

for his loyal love endures. ⁹ 

136:2 Give thanks to the God of gods,

for his loyal love endures.

136:3 Give thanks to the Lord of lords,

for his loyal love endures,

136:4 to the one who performs magnificent, amazing deeds all by himself,

for his loyal love endures,

136:5 to the one who used wisdom to make the heavens,

for his loyal love endures,

136:6 to the one who spread out the earth over the water,

for his loyal love endures,

136:7 to the one who made the great lights,

for his loyal love endures,

136:8 the sun to rule by day,

for his loyal love endures,

136:9 the moon and stars to rule by night,

for his loyal love endures,

136:10 to the one who struck down the firstborn of Egypt,

for his loyal love endures,

136:11 and led Israel out from their midst,

for his loyal love endures,

136:12 with a strong hand and an outstretched arm,

for his loyal love endures,

136:13 to the one who divided ¹⁰  the Red Sea ¹¹  in two, ¹² 

for his loyal love endures,

136:14 and led Israel through its midst,

for his loyal love endures,

136:15 and tossed ¹³  Pharaoh and his army into the Red Sea,

for his loyal love endures,

136:16 to the one who led his people through the wilderness,

for his loyal love endures,

136:17 to the one who struck down great kings,

for his loyal love endures,

136:18 and killed powerful kings,

for his loyal love endures,

136:19 Sihon, king of the Amorites,

for his loyal love endures,

136:20 Og, king of Bashan,

for his loyal love endures,

136:21 and gave their land as an inheritance,

for his loyal love endures,

136:22 as an inheritance to Israel his servant,

for his loyal love endures,

136:23 to the one who remembered us when we were down, ¹⁴ 

for his loyal love endures,

136:24 and snatched us away from our enemies,

for his loyal love endures,

136:25 to the one who gives food to all living things, ¹⁵ 

for his loyal love endures.

136:26 Give thanks to the God of heaven,

for his loyal love endures!

Mazmur 145:6-10

145:6 They will proclaim ¹⁶  the power of your awesome acts!

I will declare your great deeds!

145:7 They will talk about the fame of your great kindness, ¹⁷ 

and sing about your justice. ¹⁸ 

145:8 The Lord is merciful and compassionate;

he is patient ¹⁹  and demonstrates great loyal love. ²⁰ 

145:9 The Lord is good to all,

and has compassion on all he has made. ²¹ 

145:10 All he has made will give thanks to the Lord.

Your loyal followers will praise you.

Yeremia 33:11

33:11 Once again there will be sounds ²²  of joy and gladness and the glad celebrations of brides and grooms. ²³  Once again people will bring their thank offerings to the temple of the Lord and will say, “Give thanks to the Lord who rules over all. For the Lord is good and his unfailing love lasts forever.” ²⁴  For I, the Lord, affirm ²⁵  that I will restore the land to what it was ²⁶  in days of old.’ ²⁷ 

Ratapan 3:25

ט (Tet)

3:25 The Lord is good to those who trust ²⁸  in him,

to the one ²⁹  who seeks him.

Roma 11:22

11:22 Notice therefore the kindness and harshness of God – harshness toward those who have fallen, but ³⁰  God’s kindness toward you, provided you continue in his kindness; ³¹  otherwise you also will be cut off.

Roma 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Yohanes 4:8-10

4:8 (For his disciples had gone off into the town to buy supplies. ³² ) ³³  4:9 So the Samaritan woman said to him, “How can you – a Jew ³⁴  – ask me, a Samaritan woman, for water ³⁵  to drink?” (For Jews use nothing in common ³⁶  with Samaritans.) ³⁷ 

4:10 Jesus answered ³⁸  her, “If you had known ³⁹  the gift of God and who it is who said to you, ‘Give me some water ⁴⁰  to drink,’ you would have asked him, and he would have given you living water.” ⁴¹ 

[16:34]  ¹ tn Or “is eternal.”

[3:11]  ² tn Heb “they answered.”

[3:11]  ³ tn Heb “great.”

[25:8]  ⁴ tn Heb “good and just.”

[25:8]  ⁵ tn Heb “teaches sinners in the way.”

[100:5]  ⁶ tn Or “is forever.”

[100:5]  ⁷ tn Heb “and to a generation and a generation [is] his faithfulness.”

[136:1]  ⁸ 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]  ⁹ tn Or “is forever.”

[136:13]  ¹⁰ tn Or “cut.”

[136:13]  ¹¹ tn Heb “Reed Sea” (also in v. 15). “Reed Sea” (or “Sea of Reeds”) is a more accurate rendering of the Hebrew expression יָם סוּף (yam suf), traditionally translated “Red Sea.” See the note on the term “Red Sea” in Exod 13:18.

[136:13]  ¹² tn Heb “into pieces.”

[136:15]  ¹³ tn Or “shook off.”

[136:23]  ¹⁴ tn Heb “who, in our low condition, remembered us.”

[136:25]  ¹⁵ tn Heb “to all flesh,” which can refer to all people (see Pss 65:2; 145:21) or more broadly to mankind and animals. Elsewhere the psalms view God as the provider for all living things (see Pss 104:27-28; 145:15).

[145:6]  ¹⁶ tn The prefixed verbal form is understood as an imperfect, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as a jussive, indicating the psalmist’s wish, “may they proclaim.”

[145:7]  ¹⁷ tn Heb “the fame of the greatness of your goodness.”

[145:7]  ¹⁸ tn The prefixed verbal forms in v. 7 are understood as imperfects, indicating how the psalmist expects his audience to respond to his praise. Another option is to take the forms as jussives, indicating the psalmist’s wish, “may they talk…and sing.”

[145:8]  ¹⁹ tn Heb “slow to anger” (see Pss 86:15; 103:8).

[145:8]  ²⁰ tn Heb “and great of loyal love” (see Pss 86:15; 103:8).

[145:9]  ²¹ tn Heb “and his compassion is over all his works.”

[33:11]  ²² tn Heb “33:10 Thus says the Lord, ‘There will again be heard in this place of which you are saying [masc. pl.], “It is a ruin without people and without animals,” [that is] in the towns of Judah and the streets of Jerusalem which are desolate without people and without inhabitants and without animals 33:11 the sound of….” The long run-on sentence in Hebrew has been broken down to better conform with contemporary English style.

[33:11]  ²³ sn What is predicted here is a reversal of the decimation caused by the Babylonian conquest that had been threatened in 7:34; 16:9; 25:10.

[33:11]  ²⁴ sn This is a common hymnic introduction to both individual songs of thanksgiving (e.g., Ps 118:1) and communal songs of thanksgiving (e.g., Ps 136 where it is a liturgical refrain accompanying a recital of Israel’s early history and of the Lord’s continuing providence).

[33:11]  ²⁵ tn Heb “Oracle of the Lord.”

[33:11]  ²⁶ tn Or “I will restore the fortunes of the land.”

[33:11]  sn See the study note on Jer 29:18 and compare 29:14; 30:3, 18; 31:23; 32:44; 33:7 for the meaning and usage of this idiom. The promise here repeats that in 33:7.

[33:11]  ²⁷ tn This phrase simply means “as formerly” (BDB 911 s.v. רִאשׁוֹן 3.a). The reference to the “as formerly” must be established from the context. See the usage in Judg 20:32; 1 Kgs 13:6; Isa 1:26.

[33:11]  sn This refers to the reunification of Israel and Judah to the state that they were before the division after Solomon. Compare Jer 3:18; 30:3; 31:27 and see the study note on 30:3.

[3:25]  ²⁸ tn Heb “wait for him”

[3:25]  ²⁹ tn Heb “to the soul…” The term נֶפֶשׁ (nefesh, “soul”) is a synecdoche of part (= “the soul who seeks him”) for the whole person (= “the person who seeks him”).

[11:22]  ³⁰ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[11:22]  ³¹ tn Grk “if you continue in (the) kindness.”

[4:8]  ³² tn Grk “buy food.”

[4:8]  ³³ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).

[4:9]  ³⁴ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ³⁵ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ³⁶ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[4:9]  ³⁷ sn This is a parenthetical note by the author.

[4:10]  ³⁸ tn Grk “answered and said to her.”

[4:10]  ³⁹ tn Or “if you knew.”

[4:10]  ⁴⁰ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ⁴¹ tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.