Kisah Para Rasul 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ¹  in the name of Jesus Christ ²  for ³  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁴ 

Kisah Para Rasul 5:31

5:31 God exalted him ⁵  to his right hand as Leader ⁶  and Savior, to give repentance to Israel and forgiveness of sins. ⁷ 

Kisah Para Rasul 10:43

10:43 About him all the prophets testify, ⁸  that everyone who believes in him receives forgiveness of sins ⁹  through his name.”

Mazmur 32:1

Psalm 32 ¹⁰ 

By David; a well-written song. ¹¹ 

32:1 How blessed ¹²  is the one whose rebellious acts are forgiven, ¹³ 

whose sin is pardoned! ¹⁴ 

Mazmur 130:4

130:4 But ¹⁵  you are willing to forgive, ¹⁶ 

so that you might ¹⁷  be honored. ¹⁸ 

Mazmur 130:7

130:7 O Israel, hope in the Lord,

for the Lord exhibits loyal love, ¹⁹ 

and is more than willing to deliver. ²⁰ 

Yeremia 31:34

31:34 “People will no longer need to teach their neighbors and relatives to know me. ²¹  For all of them, from the least important to the most important, will know me,” ²²  says the Lord. “For ²³  I will forgive their sin and will no longer call to mind the wrong they have done.”

Daniel 9:24

9:24 “Seventy weeks ²⁴  have been determined

concerning your people and your holy city

to put an end to ²⁵  rebellion,

to bring sin ²⁶  to completion, ²⁷ 

to atone for iniquity,

to bring in perpetual ²⁸  righteousness,

to seal up ²⁹  the prophetic vision, ³⁰ 

and to anoint a most holy place. ³¹ 

Mikha 7:18-20

7:18 There is no other God like you! ³² 

You ³³  forgive sin

and pardon ³⁴  the rebellion

of those who remain among your people. ³⁵ 

You do not remain angry forever, ³⁶ 

but delight in showing loyal love.

7:19 You will once again ³⁷  have mercy on us;

you will conquer ³⁸  our evil deeds;

you will hurl our ³⁹  sins into the depths of the sea. ⁴⁰ 

7:20 You will be loyal to Jacob

and extend your loyal love to Abraham, ⁴¹ 

which you promised on oath to our ancestors ⁴² 

in ancient times. ⁴³ 

Zakharia 13:1

The Refinement of Judah

13:1 “In that day there will be a fountain opened up for the dynasty ⁴⁴  of David and the people of Jerusalem ⁴⁵  to cleanse them from sin and impurity. ⁴⁶ 

Lukas 24:47

24:47 and repentance ⁴⁷  for the forgiveness of sins would be proclaimed ⁴⁸  in his name to all nations, ⁴⁹  beginning from Jerusalem. ⁵⁰ 

Yohanes 1:29

1:29 On the next day John ⁵¹  saw Jesus coming toward him and said, “Look, the Lamb of God ⁵²  who takes away the sin of the world!

Yohanes 1:2

1:2 The Word ⁵³  was with God in the beginning.

Kolose 1:18-21

1:18 He is the head of the body, the church, as well as the beginning, the firstborn ⁵⁴  from among the dead, so that he himself may become first in all things. ⁵⁵ 

1:19 For God ⁵⁶  was pleased to have all his ⁵⁷  fullness dwell ⁵⁸  in the Son ⁵⁹ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ⁶⁰  whether things on earth or things in heaven.

Paul’s Goal in Ministry

1:21 And you were at one time strangers and enemies in your ⁶¹  minds ⁶²  as expressed through ⁶³  your evil deeds,

Efesus 1:7

1:7 In him ⁶⁴  we have redemption through his blood, ⁶⁵  the forgiveness of our trespasses, according to the riches of his grace

Efesus 4:32

4:32 Instead, ⁶⁶  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ⁶⁷ 

Kolose 1:14

1:14 in whom we have redemption, ⁶⁸  the forgiveness of sins.

Ibrani 8:6

8:6 But ⁶⁹  now Jesus ⁷⁰  has obtained a superior ministry, since ⁷¹  the covenant that he mediates is also better and is enacted ⁷²  on better promises. ⁷³ 

Ibrani 8:12-13

8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” ⁷⁴ 

8:13 When he speaks of a new covenant, ⁷⁵  he makes the first obsolete. Now what is growing obsolete and aging is about to disappear. ⁷⁶ 

Ibrani 9:9-14

9:9 This was a symbol for the time then present, when gifts and sacrifices were offered that could not perfect the conscience of the worshiper. 9:10 They served only for matters of food and drink ⁷⁷  and various washings; they are external regulations ⁷⁸  imposed until the new order came. ⁷⁹ 

Christ’s Service in the Heavenly Sanctuary

9:11 But now Christ has come ⁸⁰  as the high priest of the good things to come. He passed through the greater and more perfect tent not made with hands, that is, not of this creation, 9:12 and he entered once for all into the most holy place not by the blood of goats and calves but by his own blood, and so he himself secured ⁸¹  eternal redemption. 9:13 For if the blood of goats and bulls and the ashes of a young cow sprinkled on those who are defiled consecrated them and provided ritual purity, ⁸²  9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our ⁸³  consciences from dead works to worship the living God.

Ibrani 9:22

9:22 Indeed according to the law almost everything was purified with blood, and without the shedding of blood there is no forgiveness.

Ibrani 10:4-18

10:4 For the blood of bulls and goats cannot take away sins. ⁸⁴  10:5 So when he came into the world, he said,

“Sacrifice and offering you did not desire, but a body you prepared for me.

10:6 “Whole burnt offerings and sin-offerings you took no delight in.

10:7 “Then I said, ‘Here I am: ⁸⁵  I have come – it is written of me in the scroll of the book – to do your will, O God.’” ⁸⁶ 

10:8 When he says above, “Sacrifices and offerings and whole burnt offerings and sin-offerings you did not desire nor did you take delight in them” ⁸⁷  (which are offered according to the law), 10:9 then he says, “Here I am: I have come to do your will.” ⁸⁸  He does away with ⁸⁹  the first to establish the second. 10:10 By his will ⁹⁰  we have been made holy through the offering of the body of Jesus Christ once for all. 10:11 And every priest stands day after day ⁹¹  serving and offering the same sacrifices again and again – sacrifices that can never take away sins. 10:12 But when this priest ⁹²  had offered one sacrifice for sins for all time, he sat down at the right hand ⁹³  of God, 10:13 where he is now waiting ⁹⁴  until his enemies are made a footstool for his feet. ⁹⁵  10:14 For by one offering he has perfected for all time those who are made holy. 10:15 And the Holy Spirit also witnesses to us, for after saying, ⁹⁶  10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ⁹⁷  my laws on their hearts and I will inscribe them on their minds,” ⁹⁸  10:17 then he says, ⁹⁹  “Their sins and their lawless deeds I will remember no longer.” ¹⁰⁰  10:18 Now where there is forgiveness of these, there is no longer any offering for sin.

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ¹⁰¹ 

Yohanes 2:1-2

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹⁰²  in Galilee. ¹⁰³  Jesus’ mother ¹⁰⁴  was there, 2:2 and Jesus and his disciples were also invited to the wedding. ¹⁰⁵ 

Yohanes 2:12

Cleansing the Temple

2:12 After this he went down to Capernaum ¹⁰⁶  with his mother and brothers ¹⁰⁷  and his disciples, and they stayed there a few days.

[2:38]  ¹ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ² tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.

[2:38]  ³ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ⁴ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[5:31]  ⁵ tn Grk “This one God exalted” (emphatic).

[5:31]  ⁶ tn Or “Founder” (of a movement).

[5:31]  ⁷ tn Or “to give repentance and forgiveness of sins to Israel.”

[10:43]  ⁸ 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]  ⁹ 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.

[32:1]  ¹⁰ 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]  ¹¹ 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]  ¹² 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]  ¹³ tn Heb “lifted up.”

[32:1]  ¹⁴ tn Heb “covered over.”

[130:4]  ¹⁵ tn Or “surely.”

[130:4]  ¹⁶ tn Heb “for with you [there is] forgiveness.”

[130:4]  ¹⁷ tn Or “consequently you are.”

[130:4]  ¹⁸ tn Heb “feared.”

[130:7]  ¹⁹ tn Heb “for with the Lord [is] loyal love.”

[130:7]  ²⁰ tn Heb “and abundantly with him [is] redemption.”

[31:34]  ²¹ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  ²² sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ²³ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[9:24]  ²⁴ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

[9:24]  ²⁵ tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

[9:24]  ²⁶ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

[9:24]  ²⁷ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

[9:24]  ²⁸ tn Or “everlasting.”

[9:24]  ²⁹ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

[9:24]  ³⁰ tn Heb “vision and prophecy.” The expression is a hendiadys.

[9:24]  ³¹ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.

[7:18]  ³² tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ³³ tn Heb “one who.” The prayer moves from direct address (second person) in v. 18a to a descriptive (third person) style in vv. 18b-19a and then back to direct address (second person) in vv. 19b-20. Due to considerations of English style and the unfamiliarity of the modern reader with alternation of persons in Hebrew poetry, the entire section has been rendered as direct address (second person) in the translation.

[7:18]  ³⁴ tn Heb “pass over.”

[7:18]  ³⁵ tn Heb “of the remnant of his inheritance.”

[7:18]  ³⁶ tn Heb “he does not keep hold of his anger forever.”

[7:19]  ³⁷ tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the Lord will again show mercy.

[7:19]  ³⁸ tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the Lord subdues.

[7:19]  ³⁹ tn Heb “their sins,” but the final mem (ם) may be enclitic rather than a pronominal suffix. In this case the suffix from the preceding line (“our”) may be understood as doing double duty.

[7:19]  ⁴⁰ sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).

[7:20]  ⁴¹ tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.

[7:20]  ⁴² tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.

[7:20]  ⁴³ tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”

[13:1]  ⁴⁴ tn Heb “house” (so NIV, NRSV), referring to dynastic descendants.

[13:1]  ⁴⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ⁴⁶ tn Heb “for sin and for impurity.” The purpose implied here has been stated explicitly in the translation for clarity.

[13:1]  sn This reference to the fountain opened up…to cleanse them from sin and impurity is anticipatory of the cleansing from sin that lies at the heart of the NT gospel message (Rom 10:9-10; Titus 3:5). “In that day” throughout the passage (vv. 1, 2, 4) locates this cleansing in the eschatological (church) age (John 19:37).

[24:47]  ⁴⁷ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁴⁸ tn Or “preached,” “announced.”

[24:47]  ⁴⁹ 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]  ⁵⁰ 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.

[1:29]  ⁵¹ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ⁵² sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[1:2]  ⁵³ tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.

[1:18]  ⁵⁴ tn See the note on the term “firstborn” in 1:15. Here the reference to Jesus as the “firstborn from among the dead” seems to be arguing for a chronological priority, i.e., Jesus was the first to rise from the dead.

[1:18]  ⁵⁵ tn Grk “in order that he may become in all things, himself, first.”

[1:19]  ⁵⁶ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ⁵⁷ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ⁵⁸ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ⁵⁹ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ⁶⁰ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[1:21]  ⁶¹ tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).

[1:21]  ⁶² tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.

[1:21]  ⁶³ tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.

[1:7]  ⁶⁴ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ⁶⁵ 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.

[4:32]  ⁶⁶ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

[4:32]  ⁶⁷ tn Or “forgiving.”

[1:14]  ⁶⁸ tc διὰ τοῦ αἵματος αὐτοῦ (dia tou {aimato" autou, “through his blood”) is read at this juncture by several minuscule mss (614 630 1505 2464 al) as well as a few, mostly secondary, versional and patristic witnesses. But the reading was prompted by the parallel in Eph 1:7 where the wording is solid. If these words had been in the original of Colossians, why would scribes omit them here but not in Eph 1:7? Further, the testimony on behalf of the shorter reading is quite overwhelming: {א A B C D F G Ψ 075 0150 6 33 1739 1881 Ï latt co as well as several other versions and fathers}. The conviction that “through his blood” is not authentic in Col 1:14 is as strong as the conviction that these words are authentic in Eph 1:7.

[8:6]  ⁶⁹ sn The Greek text indicates a contrast between vv. 4-5 and v. 6 that is difficult to render in English: Jesus’ status in the old order of priests (vv. 4-5) versus his superior ministry (v. 6).

[8:6]  ⁷⁰ tn Grk “he”; in the translation the referent (Jesus) has been specified for clarity.

[8:6]  ⁷¹ tn Grk “to the degree that.”

[8:6]  ⁷² tn Grk “which is enacted.”

[8:6]  ⁷³ sn This linkage of the change in priesthood with a change in the law or the covenant goes back to Heb 7:12, 22 and is picked up again in Heb 9:6-15 and 10:1-18.

[8:12]  ⁷⁴ sn A quotation from Jer 31:31-34.

[8:13]  ⁷⁵ tn Grk “when he says, ‘new,’” (referring to the covenant).

[8:13]  ⁷⁶ tn Grk “near to disappearing.”

[9:10]  ⁷⁷ tn Grk “only for foods and drinks.”

[9:10]  ⁷⁸ tc Most witnesses (D¹ Ï) have “various washings, and external regulations” (βαπτισμοῖς καὶ δικαιώμασιν, baptismoi" kai dikaiwmasin), with both nouns in the dative. The translation “washings; they are… regulations” renders βαπτισμοῖς, δικαιώματα (baptismoi", dikaiwmata; found in such important mss as Ì⁴⁶ א* A I P 0278 33 1739 1881 al sa) in which case δικαιώματα is taken as the nominative subject of the participle ἐπικείμενα (epikeimena). It seems far more likely that scribes would conform δικαιώματα to the immediately preceding datives and join it to them by καί than they would to the following nominative participle. Both on external and internal evidence the text is thus secure as reading βαπτισμοῖς, δικαιώματα.

[9:10]  ⁷⁹ tn Grk “until the time of setting things right.”

[9:11]  ⁸⁰ tn Grk “But Christ, when he came,” introducing a sentence that includes all of Heb 9:11-12. The main construction is “Christ, having come…, entered…, having secured…,” and everything else describes his entrance.

[9:12]  ⁸¹ tn This verb occurs in the Greek middle voice, which here intensifies the role of the subject, Christ, in accomplishing the action: “he alone secured”; “he and no other secured.”

[9:13]  ⁸² tn Grk “for the purifying of the flesh.” The “flesh” here is symbolic of outward or ritual purity in contrast to inner purity, that of the conscience (cf. Heb 9:9).

[9:14]  ⁸³ tc The reading adopted by the translation is attested by many authorities (A D* K P 365 1739* al). But many others (א D² 0278 33 1739^c 1881 Ï lat sa) read “your” instead of “our.” The diversity of evidence makes this a difficult case to decide from external evidence alone. The first and second person pronouns differ by only one letter in Greek, as in English, also making this problem difficult to decide based on internal evidence and transcriptional probability. In the context, the author’s description of sacrificial activities seems to invite the reader to compare his own possible participation in OT liturgy as over against the completed work of Christ, so the second person pronoun “your” might make more sense. On the other hand, TCGNT 599 argues that “our” is preferable because the author of Hebrews uses direct address (i.e., the second person) only in the hortatory sections. What is more, the author seems to prefer the first person in explanatory remarks or when giving the logical grounds for an assertion (cf. Heb 4:15; 7:14). It is hard to reach a definitive conclusion in this case, but the data lean slightly in favor of the first person pronoun.

[10:4]  ⁸⁴ tn Grk “for it is impossible for the blood of bulls and goats to take away sins.”

[10:7]  ⁸⁵ tn Grk “behold,” but this construction often means “here is/there is” (cf. BDAG 468 s.v. ἰδού 2).

[10:7]  ⁸⁶ sn A quotation from Ps 40:6-8 (LXX). The phrase a body you prepared for me (in v. 5) is apparently an interpretive expansion of the HT reading “ears you have dug out for me.”

[10:8]  ⁸⁷ sn Various phrases from the quotation of Ps 40:6 in Heb 10:5-6 are repeated in Heb 10:8.

[10:9]  ⁸⁸ tc The majority of mss, especially the later ones (א² 0278^vid 1739 Ï lat), have ὁ θεός (Jo qeo", “God”) at this point, while most of the earliest and best witnesses lack such an explicit addressee (so Ì⁴⁶ א* A C D K P Ψ 33 1175 1881 2464 al). The longer reading is a palpable corruption, apparently motivated in part by the wording of Ps 40:8 (39:9 LXX) and by the word order of this same verse as quoted in Heb 10:7.

[10:9]  ⁸⁹ tn Or “abolishes.”

[10:10]  ⁹⁰ tn Grk “by which will.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[10:11]  ⁹¹ tn Or “daily,” “every day.”

[10:12]  ⁹² tn Grk “this one.” This pronoun refers to Jesus, but “this priest” was used in the translation to make the contrast between the Jewish priests in v. 11 and Jesus as a priest clearer in English.

[10:12]  ⁹³ sn An allusion to Ps 110:1.

[10:13]  ⁹⁴ tn Grk “from then on waiting.”

[10:13]  ⁹⁵ sn An allusion to Ps 110:1.

[10:15]  ⁹⁶ tn Grk “after having said,” emphasizing the present impact of this utterance.

[10:16]  ⁹⁷ tn Grk “putting…I will inscribe.”

[10:16]  ⁹⁸ sn A quotation from Jer 31:33.

[10:17]  ⁹⁹ tn Grk “and.”

[10:17]  ¹⁰⁰ sn A quotation from Jer 31:34.

[10:1]  ¹⁰¹ tn Grk “those who approach.”

[2:1]  ¹⁰² map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ¹⁰³ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ¹⁰⁴ tn Grk “in Galilee, and Jesus’ mother.”

[2:2]  ¹⁰⁵ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[2:12]  ¹⁰⁶ sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.

[2:12]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:12]  ¹⁰⁷ sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.