Ezra 9:13

9:13 “Everything that has happened to us has come about because of our wicked actions and our great guilt. Even so, our God, you have exercised restraint ¹  toward our iniquities and have given us a remnant such as this.

Mazmur 103:10

103:10 He does not deal with us as our sins deserve; ² 

he does not repay us as our misdeeds deserve. ³ 

Mazmur 106:43-46

106:43 Many times he delivered ⁴  them,

but they had a rebellious attitude, ⁵ 

and degraded themselves ⁶  by their sin.

106:44 Yet he took notice of their distress,

when he heard their cry for help.

106:45 He remembered his covenant with them,

and relented ⁷  because of his great loyal love.

106:46 He caused all their conquerors ⁸ 

to have pity on them.

Ratapan 3:22

ח (Khet)

3:22 The Lord’s loyal kindness ⁹  never ceases; ¹⁰ 

his compassions ¹¹  never end.

[9:13]  ¹ tn Heb “held back downwards from”; KJV “hast punished us less than our iniquities deserve” (NIV, NRSV, NLT all similar).

[103:10]  ² tn Heb “not according to our sins does he do to us.”

[103:10]  ³ tn Heb “and not according to our misdeeds does he repay us.”

[106:43]  ⁴ tn The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“he would deliver”).

[106:43]  ⁵ tn Heb “but they rebelled in their counsel.” The prefixed verbal form is either preterite or imperfect, in which case it is customary, describing repeated action in past time (“they would have a rebellious attitude”).

[106:43]  ⁶ tn Heb “they sank down.” The Hebrew verb מָכַךְ (makhakh, “to lower; to sink”) occurs only here in the Qal.

[106:45]  ⁷ tn The Niphal of נָחַם (nakham) refers here to God relenting from a punishment already underway.

[106:46]  ⁸ tn Or “captors.”

[3:22]  ⁹ tn It is difficult to capture the nuances of the Hebrew word חֶסֶד (khesed). When used of the Lord it is often connected to his covenant loyalty. This is the only occasion when the plural form of חֶסֶד (khesed) precedes the plural form of רַחֲמִים (rakhamim, “mercy, compassion”). The plural forms, as with this one, tend to be in late texts. The plural may indicate several concrete expressions of God’s kindnesses or may indicate the abstract concept of his kindness.

[3:22]  ¹⁰ tc The MT reads תָמְנוּ (tamnu) “indeed we are [not] cut off,” Qal perfect 1st person common plural from תָּמַם (tamam, “be finished”): “[Because of] the kindnesses of the Lord, we are not cut off.” However, the ancient versions (LXX, Syriac Peshitta, Aramaic Targum) and many medieval Hebrew mss preserve the alternate reading תָּמּוּ (tammu), Qal perfect 3rd person common plural from תָּמַם (tamam, “to be finished”): “The kindnesses of the Lord never cease.” The external evidence favors the alternate reading. The internal evidence supports this as well, as the parallel B-line suggests: “his compassions never come to an end.” Several English versions follow the MT: “It is of the Lord’s mercies that we are not consumed” (KJV, NKJV), “Because of the Lord’s great love we are not consumed” (NIV). Other English versions follow the alternate textual tradition: “The steadfast love of the Lord never ceases” (RSV, NRSV), “The Lord’s lovingkindnesses indeed never cease” (NASB), “The kindness of the Lord has not ended” (NJPS) and “The Lord’s unfailing love still continues” (TEV).

[3:22]  ¹¹ tn The plural form of רַחֲמִים (rakhamim) may denote the abstract concept of mercy, several concrete expressions of mercy, or the plural of intensity: “great compassion.” See IBHS 122 §7.4.3a.