1 Yohanes 1:7
Konteks1:7 But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses 1 us from all sin. 2
1 Yohanes 1:9
Konteks1:9 But if we confess our sins, he is faithful and righteous, 3 forgiving 4 us our sins and cleansing 5 us from all unrighteousness.
Mazmur 32:1-2
KonteksBy David; a well-written song. 7
32:1 How blessed 8 is the one whose rebellious acts are forgiven, 9
whose sin is pardoned! 10
32:2 How blessed is the one 11 whose wrongdoing the Lord does not punish, 12
in whose spirit there is no deceit. 13
Lukas 5:20
Konteks5:20 When 14 Jesus 15 saw their 16 faith he said, “Friend, 17 your sins are forgiven.” 18
Lukas 7:47-50
Konteks7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; 19 but the one who is forgiven little loves little.” 7:48 Then 20 Jesus 21 said to her, “Your sins are forgiven.” 22 7:49 But 23 those who were at the table 24 with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He 25 said to the woman, “Your faith 26 has saved you; 27 go in peace.”
Lukas 24:47
Konteks24:47 and repentance 28 for the forgiveness of sins would be proclaimed 29 in his name to all nations, 30 beginning from Jerusalem. 31
Kisah Para Rasul 4:12
Konteks4:12 And there is salvation in no one else, for there is no other name under heaven given among people 32 by which we must 33 be saved.”
Kisah Para Rasul 10:43
Konteks10:43 About him all the prophets testify, 34 that everyone who believes in him receives forgiveness of sins 35 through his name.”
Kisah Para Rasul 13:38
Konteks13:38 Therefore let it be known to you, brothers, that through this one 36 forgiveness of sins is proclaimed to you,
Roma 4:6-7
Konteks4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:
4:7 “Blessed 37 are those whose lawless deeds are forgiven, and whose sins are covered;
Efesus 1:7
Konteks1:7 In him 38 we have redemption through his blood, 39 the forgiveness of our trespasses, according to the riches of his grace
Kolose 1:14
Konteks1:14 in whom we have redemption, 40 the forgiveness of sins.
[1:7] 2 tn BDAG 50 s.v. ἁμαρτία 1 defines this term as “a departure fr. either human or divine standards of uprightness” (see 1 John 5:17 where ἁμαρτία [Jamartia] and ἀδικία [adikia] are related). This word occurs 17 times in 1 John, of which 11 are singular and 6 are plural.
[1:7] sn From all sin. Sometimes a distinction between singular “sin” and plural “sins” has been suggested: Some would see the singular all sin of 1:7 as a reference to sinfulness before conversion and the plural sins of 1:9 as a reference to sins committed after one became a Christian. This amounts to making 1:7 refer to initial justification and 1:9 to sanctification. But the phrase all sin in 1:7 is so comprehensive that it can hardly be limited to preconversion sins, and the emphasis on “walking” in 1:7 strongly suggests that the Christian life is in view (not one’s life before conversion). In 1 John 1:8 sin appears as a condition or characteristic quality, which in 1:10 is regarded as universal. Apart from forgiveness in Christ it results in alienation from God (2:15) and spiritual death (3:14). But according to 1 John 1:7, cleansing from sin is possible by the blood (representing the sacrificial death) of Jesus.
[1:9] 4 tn The ἵνα (Jina) followed by the subjunctive is here equivalent to the infinitive of result, an “ecbatic” or consecutive use of ἵνα according to BDAG 477 s.v. 3 where 1 John 1:9 is listed as a specific example. The translation with participles (“forgiving, …cleansing”) conveys this idea of result.
[32:1] 6 sn Psalm 32. The psalmist recalls the agony he experienced prior to confessing his sins and affirms that true happiness comes when one’s sins are forgiven. He then urges others not to be stubborn, but to turn to God while forgiveness is available, for God extends his mercy to the repentant, while the wicked experience nothing but sorrow.
[32:1] 7 tn The meaning of the Hebrew term מַשְׂכִּיל (maskil) is uncertain. The word is derived from a verb meaning “to be prudent; to be wise.” Various options are: “a contemplative song,” “a song imparting moral wisdom,” or “a skillful [i.e., well-written] song.” The term occurs in the superscriptions of Pss 32, 42, 44, 45, 52-55, 74, 78, 88, 89, and 142, as well as in Ps 47:7.
[32:1] 8 tn The Hebrew noun is an abstract plural. The word often refers metonymically to the happiness that God-given security and prosperity produce (see Pss 1:1, 3; 2:12; 34:9; 41:1; 65:4; 84:12; 89:15; 106:3; 112:1; 127:5; 128:1; 144:15). Here it refers to the relief that one experiences when one’s sins are forgiven.
[32:1] 10 tn Heb “covered over.”
[32:2] 11 tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”
[32:2] 12 tn Heb “blessed [is] the man to whom the
[32:2] 13 sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.
[5:20] 14 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 15 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 16 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[5:20] 17 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
[5:20] 18 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
[5:20] sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[7:47] 19 tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”
[7:47] sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.
[7:48] 20 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[7:48] 21 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:48] 22 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
[7:49] 23 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
[7:49] 24 tn Grk “were reclining at table.”
[7:50] 25 tn Here δέ (de) has not been translated.
[7:50] 26 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
[7:50] 27 sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.
[24:47] 28 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
[24:47] 29 tn Or “preached,” “announced.”
[24:47] 30 sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.
[24:47] 31 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.
[24:47] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:12] 32 tn Here ἀνθρώποις (anqrwpoi") has been translated as a generic noun (“people”).
[4:12] 33 sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
[10:43] 34 tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.
[10:43] 35 sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.
[13:38] 36 tn That is, Jesus. This pronoun is in emphatic position in the Greek text. Following this phrase in the Greek text is the pronoun ὑμῖν (Jumin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.
[1:7] 38 tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.
[1:7] 39 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.
[1:14] 40 tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule
