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 31:5

31:5 Into your hand I entrust my life; ⁶ 

you will rescue ⁷  me, O Lord, the faithful God.

Mazmur 98:3

98:3 He remains loyal and faithful to the family of Israel. ⁸ 

All the ends of the earth see our God deliver us. ⁹ 

Mazmur 100:5

100:5 For the Lord is good.

His loyal love endures, ¹⁰ 

and he is faithful through all generations. ¹¹ 

Mazmur 146:6

146:6 the one who made heaven and earth,

the sea, and all that is in them,

who remains forever faithful, ¹² 

Yesaya 25:1

25:1 O Lord, you are my God! ¹³ 

I will exalt you in praise, I will extol your fame. ¹⁴ 

For you have done extraordinary things,

and executed plans made long ago exactly as you decreed. ¹⁵ 

Yeremia 10:10

10:10 The Lord is the only true God.

He is the living God and the everlasting King.

When he shows his anger the earth shakes.

None of the nations can stand up to his fury.

Yohanes 1:14

1:14 Now ¹⁶  the Word became flesh ¹⁷  and took up residence ¹⁸  among us. We ¹⁹  saw his glory – the glory of the one and only, ²⁰  full of grace and truth, who came from the Father.

Yohanes 1:17

1:17 For the law was given through Moses, but ²¹  grace and truth came about through Jesus Christ.

Yohanes 14:6

14:6 Jesus replied, ²²  “I am the way, and the truth, and the life. ²³  No one comes to the Father except through me.

[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.

[31:5]  ⁶ tn Heb “my spirit.” The noun רוּחַ (ruakh, “spirit”) here refers to the animating spirit that gives the psalmist life.

[31:5]  ⁷ tn Or “redeem.” The perfect verbal form is understood here as anticipatory, indicating rhetorically the psalmist’s certitude and confidence that God will intervene. The psalmist is so confident of God’s positive response to his prayer that he can describe his deliverance as if it had already happened. Another option is to take the perfect as precative, expressing a wish or request (“rescue me”; cf. NIV). See IBHS 494-95 §30.5.4c, d. However, not all grammarians are convinced that the perfect is used as a precative in biblical Hebrew.

[98:3]  ⁸ tn Heb “he remembers his loyal love and his faithfulness to the house of Israel.”

[98:3]  ⁹ tn Heb “the deliverance of our God,” with “God” being a subjective genitive (= God delivers).

[100:5]  ¹⁰ tn Or “is forever.”

[100:5]  ¹¹ tn Heb “and to a generation and a generation [is] his faithfulness.”

[146:6]  ¹² tn Heb “the one who guards faithfulness forever.”

[25:1]  ¹³ sn The prophet speaks here as one who has observed the coming judgment of the proud.

[25:1]  ¹⁴ tn Heb “name.” See the note at 24:15.

[25:1]  ¹⁵ tn Heb “plans from long ago [in] faithfulness, trustworthiness.” The feminine noun אֱמוּנָה (’emunah, “faithfulness”) and masculine noun אֹמֶן (’omen, “trustworthiness”), both of which are derived from the root אָמַן (’aman), are juxtaposed to emphasize the basic idea conveyed by the synonyms. Here they describe the absolute reliability of the divine plans.

[1:14]  ¹⁶ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ¹⁷ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ¹⁸ tn Grk “and tabernacled.”

[1:14]  sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.

[1:14]  ¹⁹ tn Grk “and we saw.”

[1:14]  ²⁰ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[1:17]  ²¹ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[14:6]  ²² tn Grk “Jesus said to him.”

[14:6]  ²³ tn Or “I am the way, even the truth and the life.”