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 

Mazmur 86:5

86:5 Certainly ⁶  O Lord, you are kind ⁷  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 ⁸  and demonstrate great loyal love and faithfulness. ⁹ 

Yunus 4:2

4:2 He prayed to the Lord and said, “Oh, Lord, this is just what I thought ¹⁰  would happen ¹¹  when I was in my own country. ¹²  This is what I tried to prevent ¹³  by attempting to escape to Tarshish! ¹⁴  – because I knew ¹⁵  that you are gracious and compassionate, slow to anger ¹⁶  and abounding ¹⁷  in mercy, and one who relents concerning threatened judgment. ¹⁸ 

Roma 5:15-21

5:15 But the gracious gift is not like the transgression. ¹⁹  For if the many died through the transgression of the one man, ²⁰  how much more did the grace of God and the gift by the grace of the one man Jesus Christ multiply to the many! 5:16 And the gift is not like the one who sinned. ²¹  For judgment, resulting from the one transgression, ²²  led to condemnation, but ²³  the gracious gift from the many failures ²⁴  led to justification. 5:17 For if, by the transgression of the one man, ²⁵  death reigned through the one, how much more will those who receive the abundance of grace and of the gift of righteousness reign in life through the one, Jesus Christ!

5:18 Consequently, ²⁶  just as condemnation ²⁷  for all people ²⁸  came ²⁹  through one transgression, ³⁰  so too through the one righteous act ³¹  came righteousness leading to life ³²  for all people. 5:19 For just as through the disobedience of the one man ³³  many ³⁴  were made sinners, so also through the obedience of one man ³⁵  many ³⁶  will be made righteous. 5:20 Now the law came in ³⁷  so that the transgression ³⁸  may increase, but where sin increased, grace multiplied all the more, 5:21 so that just as sin reigned in death, so also grace will reign through righteousness to eternal life through Jesus Christ our Lord.

Efesus 1:7

1:7 In him ³⁹  we have redemption through his blood, ⁴⁰  the forgiveness of our trespasses, according to the riches of his grace

Efesus 2:4

2:4 But God, being rich in mercy, because of his great love with which he loved us,

Efesus 2:7-10

2:7 to demonstrate in the coming ages ⁴¹  the surpassing wealth of his grace in kindness toward ⁴²  us in Christ Jesus. 2:8 For by grace you are saved ⁴³  through faith, ⁴⁴  and this is not from yourselves, it is the gift of God; 2:9 it is not from ⁴⁵  works, so that no one can boast. ⁴⁶  2:10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them. ⁴⁷ 

Efesus 2:1

New Life Individually

2:1 And although you were ⁴⁸  dead ⁴⁹  in your transgressions and sins,

Titus 1:14

1:14 and not pay attention to Jewish myths ⁵⁰  and commands of people who reject the truth.

Titus 3:4-6

3:4 ⁵¹  But “when the kindness of God our Savior and his love for mankind appeared, 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, 3:6 whom he poured out on us in full measure ⁵²  through Jesus Christ our Savior.

[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.

[86:5]  ⁶ tn Or “for.”

[86:5]  ⁷ tn Heb “good.”

[86:15]  ⁸ tn Heb “slow to anger.”

[86:15]  ⁹ 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.

[4:2]  ¹⁰ tn Heb “my saying?” The first common singular suffix on דְבָרִי (dÿvari, “my saying”) functions as a subjective genitive: “I said.” The verb אָמַר (’amar, “to say”) here refers to the inner speech and thoughts of Jonah (see HALOT 66 s.v. אמר 4; BDB 56 s.v. אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6; Jonah 2:4). There is no hint anywhere else in the book that Jonah had argued with God when he was originally commissioned. While most English versions render it “I said” or “my saying,” a few take it as inner speech: “This is what I feared” (NEB), “It is just as I feared” (REB), “I knew from the very beginning” (CEV).

[4:2]  ¹¹ tn The phrase “would happen” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity and smoothness.

[4:2]  ¹² tn Heb “Is this not my saying while I was in my own country?” The rhetorical question implies a positive answer (“Yes, this was the very thing that Jonah had anticipated would happen all along!”) so it is rendered as an emphatic declaration in the translation.

[4:2]  ¹³ tn Or “This is why I originally fled to Tarshish.” The verb קָדַם (qadam) in the Piel stem has a broad range of meanings and here could mean: (1) “to go before, be in front of” (1 Sam 20:25; Ps 68:26); (2) “to do [something] beforehand,” (Ps 119:147); or (3) “to anticipate, to do [something] early, forestall [something]” (Ps 119:148). The lexicons nuance Jonah 4:2 as “to do [something] for the first time” (HALOT 1069 s.v. קדם 4) or “to do [something] beforehand” (BDB 870 s.v. קָדַם 3). The phrase קִדַּמְתִּי לִבְרֹחַ (qiddamti livroakh, “I did the first time to flee”) is an idiom that probably means “I originally fled” or “I fled the first time.” The infinitive construct לִבְרֹחַ (“to flee”) functions as an object complement. This phrase is translated variously by English versions, depending on the category of meaning chosen for קָדַם: (1) “to do [something] for the first time, beforehand”: “That is why I fled beforehand” (JPS, NJPS), “I fled before” (KJV), “I fled previously” (NKJV), “I fled at the beginning” (NRSV), “I first tried to flee” (NJB), “I fled at first” (NAB); (2) “to do [something] early, to hasten to do [something]”: “That is why I was so quick to flee” (NIV), “I hastened to flee” (ASV), “I made haste to flee” (RSV), “I did my best to run away” (TEV); and (3) “to anticipate, forestall [something]”: “it was to forestall this that I tried to escape to Tarshish” (REB), “to forestall it I tried to escape to Tarshish” (NEB), “in order to forestall this I fled” (NASB). The ancient versions also handle it variously: (1) “to do [something] early, to hasten to do [something]”: “Therefore I made haste to flee” (LXX), “That is why I hastened to run away” (Tg. Jonah 4:2); and (2) “to go before, to be in front”: “Therefore I went before to flee to Tarshish” (Vulgate). The two most likely options are (1) “to do [something] the first time” = “This is why I originally fled to Tarshish” and (2) “to anticipate, forestall [something]” = “This is what I tried to forestall [= prevent] by fleeing to Tarshish.”

[4:2]  ¹⁴ tn See note on the phrase “to Tarshish” in 1:3.

[4:2]  sn The narrator skillfully withheld Jonah’s motivations from the reader up to this point for rhetorical effect – to build suspense and to create a shocking, surprising effect. Now, for the first time, the narrator reveals why Jonah fled from the commission of God in 1:3 – he had not wanted to give God the opportunity to relent from judging Nineveh! Jonah knew that if he preached in Nineveh, the people might repent and as a result, God might more than likely relent from sending judgment. Hoping to seal their fate, Jonah had originally refused to preach so that the Ninevites would not have an opportunity to repent. Apparently Jonah hoped that God would have therefore judged them without advance warning. Or perhaps he was afraid he would betray his nationalistic self-interests by functioning as the instrument through which the Lord would spare Israel’s main enemy. Jonah probably wanted God to destroy Nineveh for three reasons: (1) as a loyal nationalist, he despised non-Israelites (cf. 1:9); (2) he believed that idolaters had forfeited any opportunity to be shown mercy (cf. 2:9-10); and (3) the prophets Amos and Hosea had recently announced that God would sovereignly use the Assyrians to judge unrepentant Israel (Hos 9:3; 11:5) and take them into exile (Amos 5:27). If God destroyed Nineveh, the Assyrians would not be able to destroy Israel. The better solution would have been for Jonah to work for the repentance of Nineveh and Israel.

[4:2]  ¹⁵ tn Or “know.” What Jonah knew then he still knows about the Lord’s character, which is being demonstrated in his dealings with both Nineveh and Jonah. The Hebrew suffixed tense accommodates both times here.

[4:2]  ¹⁶ tn Heb “long of nostrils.” Because the nose often expresses anger through flared nostrils it became the source of this idiom meaning “slow to anger” (e.g., Exod 34:6; Num 14:18; Neh 9:17; Pss 86:15; 103:8; 145:8; Jer 15:15; Nah 1:3; BDB 74 s.v. אָרֵךְ).

[4:2]  ¹⁷ tn Heb “great” (so KJV); ASV, NASB “abundant”; NAB “rich in clemency.”

[4:2]  ¹⁸ tn Heb “calamity.” The noun רָעָה (ra’ah, “calamity, disaster”) functions as a metonymy of result – the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2). The classic statement of God’s willingness to relent from judgment when a sinful people repent is Jer 18:1-11.

[4:2]  sn Jonah is precisely correct in his listing of the Lord’s attributes. See Exod 34:6-7; Num 14:18-19; 2 Chr 30:9; Neh 9:17, 31-32; Pss 86:3-8, 15; 103:2-13; 116:5 (note the parallels to Jonah 2 in Ps 116:1-4); 145:8; Neh 9:17; Joel 2:13.

[5:15]  ¹⁹ tn Grk “but not as the transgression, so also [is] the gracious gift.”

[5:15]  ²⁰ sn Here the one man refers to Adam (cf. 5:14).

[5:16]  ²¹ tn Grk “and not as through the one who sinned [is] the gift.”

[5:16]  ²² tn The word “transgression” is not in the Greek text at this point, but has been supplied for clarity.

[5:16]  ²³ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[5:16]  ²⁴ tn Or “falls, trespasses,” the same word used in vv. 15, 17, 18, 20.

[5:17]  ²⁵ sn Here the one man refers to Adam (cf. 5:14).

[5:18]  ²⁶ tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.

[5:18]  ²⁷ tn Grk “[it is] unto condemnation for all people.”

[5:18]  ²⁸ tn Here ἀνθρώπους (anqrwpou") has been translated as a generic (“people”) since both men and women are clearly intended in this context.

[5:18]  ²⁹ tn There are no verbs in the Greek text of v. 18, forcing translators to supply phrases like “came through one transgression,” “resulted from one transgression,” etc.

[5:18]  ³⁰ sn One transgression refers to the sin of Adam in Gen 3:1-24.

[5:18]  ³¹ sn The one righteous act refers to Jesus’ death on the cross.

[5:18]  ³² tn Grk “righteousness of life.”

[5:19]  ³³ sn Here the one man refers to Adam (cf. 5:14).

[5:19]  ³⁴ tn Grk “the many.”

[5:19]  ³⁵ sn One man refers here to Jesus Christ.

[5:19]  ³⁶ tn Grk “the many.”

[5:20]  ³⁷ tn Grk “slipped in.”

[5:20]  ³⁸ tn Or “trespass.”

[1:7]  ³⁹ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ⁴⁰ sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

[2:7]  ⁴¹ tn Or possibly “to the Aeons who are about to come.”

[2:7]  ⁴² tn Or “upon.”

[2:8]  ⁴³ tn See note on the same expression in v. 5.

[2:8]  ⁴⁴ tc The feminine article is found before πίστεως (pistews, “faith”) in the Byzantine text as well as in A Ψ 1881 pc. Perhaps for some scribes the article was intended to imply creedal fidelity as a necessary condition of salvation (“you are saved through the faith”), although elsewhere in the corpus Paulinum the phrase διὰ τῆς πίστεως (dia th" pistew") is used for the act of believing rather than the content of faith (cf. Rom 3:30, 31; Gal 3:14; Eph 3:17; Col 2:12). On the other side, strong representatives of the Alexandrian and Western texts (א B D* F G P 0278 6 33 1739 al bo) lack the article. Hence, both text-critically and exegetically, the meaning of the text here is most likely “saved through faith” as opposed to “saved through the faith.” Regarding the textual problem, the lack of the article is the preferred reading.

[2:9]  ⁴⁵ tn Or “not as a result of.”

[2:9]  ⁴⁶ tn Grk “lest anyone should boast.”

[2:10]  ⁴⁷ tn Grk “so that we might walk in them” (or “by them”).

[2:10]  sn So that we may do them. Before the devil began to control our walk in sin and among sinful people, God had already planned good works for us to do.

[2:1]  ⁴⁸ tn The adverbial participle “being” (ὄντας, ontas) is taken concessively.

[2:1]  ⁴⁹ sn Chapter 2 starts off with a participle, although you were dead, that is left dangling. The syntax in Greek for vv. 1-3 constitutes one incomplete sentence, though it seems to have been done intentionally. The dangling participle leaves the readers in suspense while they wait for the solution (in v. 4) to their spiritual dilemma.

[1:14]  ⁵⁰ sn Jewish myths were legendary tales characteristic of the false teachers in Ephesus and Crete. See parallels in 1 Tim 1:4; 4:7; and 2 Tim 4:4.

[3:4]  ⁵¹ tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:6]  ⁵² tn Or “on us richly.”