Ibrani 10:16-17

10:16 “This is the covenant that I will establish with them after those days, says the Lord. I will put ¹  my laws on their hearts and I will inscribe them on their minds,” ²  10:17 then he says, ³  “Their sins and their lawless deeds I will remember no longer.” ⁴ 

Mazmur 25:7

25:7 Do not hold against me ⁵  the sins of my youth ⁶  or my rebellious acts!

Because you are faithful to me, extend to me your favor, O Lord! ⁷ 

Mazmur 65:3

65:3 Our record of sins overwhelms me, ⁸ 

but you forgive ⁹  our acts of rebellion.

Yesaya 43:25

43:25 I, I am the one who blots out your rebellious deeds for my sake;

your sins I do not remember.

Yesaya 44:22

44:22 I remove the guilt of your rebellious deeds as if they were a cloud,

the guilt of your sins as if they were a cloud. ¹⁰ 

Come back to me, for I protect ¹¹  you.”

Yeremia 33:8

33:8 I will purify them from all the sin that they committed against me. I will forgive all their sins which they committed in rebelling against me. ¹² 

Yeremia 50:20

50:20 When that time comes,

no guilt will be found in Israel.

No sin will be found in Judah. ¹³ 

For I will forgive those of them I have allowed to survive. ¹⁴ 

I, the Lord, affirm it!’” ¹⁵ 

Mikha 7:19

7:19 You will once again ¹⁶  have mercy on us;

you will conquer ¹⁷  our evil deeds;

you will hurl our ¹⁸  sins into the depths of the sea. ¹⁹ 

Kisah Para Rasul 13:38-39

13:38 Therefore let it be known to you, brothers, that through this one ²⁰  forgiveness of sins is proclaimed to you, 13:39 and by this one ²¹  everyone who believes is justified ²²  from everything from which the law of Moses could not justify ²³  you. ²⁴ 

Roma 11:27

11:27 And this is my covenant with them, ²⁵ 

when I take away their sins.” ²⁶ 

Efesus 1:7

1:7 In him ²⁷  we have redemption through his blood, ²⁸  the forgiveness of our trespasses, according to the riches of his grace

Kolose 1:14

1:14 in whom we have redemption, ²⁹  the forgiveness of sins.

Kolose 1:1

Salutation

1:1 From Paul, ³⁰  an apostle of Christ Jesus by the will of God, and Timothy our brother,

Yohanes 1:7-9

1:7 He came as a witness ³¹  to testify ³²  about the light, so that everyone ³³  might believe through him. 1:8 He himself was not the light, but he came to testify ³⁴  about the light. 1:9 The true light, who gives light to everyone, ³⁵  was coming into the world. ³⁶ 

Yohanes 2:1-2

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ³⁷  in Galilee. ³⁸  Jesus’ mother ³⁹  was there, 2:2 and Jesus and his disciples were also invited to the wedding. ⁴⁰ 

Wahyu 1:5

1:5 and from Jesus Christ – the faithful ⁴¹  witness, ⁴²  the firstborn from among the dead, the ruler over the kings of the earth. To the one who loves us and has set us free ⁴³  from our sins at the cost of ⁴⁴  his own blood

[10:16]  ¹ tn Grk “putting…I will inscribe.”

[10:16]  ² sn A quotation from Jer 31:33.

[10:17]  ³ tn Grk “and.”

[10:17]  ⁴ sn A quotation from Jer 31:34.

[25:7]  ⁵ tn Heb “do not remember,” with the intention of punishing.

[25:7]  ⁶ sn That is, the sins characteristic of youths, who lack moral discretion and wisdom.

[25:7]  ⁷ tn Heb “according to your faithfulness, remember me, you, for the sake of your goodness, O Lord.”

[65:3]  ⁸ tn Heb “the records of sins are too strong for me.”

[65:3]  ⁹ tn Or “make atonement for.”

[44:22]  ¹⁰ tn Heb “I blot out like a cloud your rebellious deeds, and like a cloud your sins.” “Rebellious deeds” and “sins” stand by metonymy for the guilt they produce. Both עָב (’av) and עָנָן (’anan) refer to the clouds in the sky. It is tempting for stylistic purposes to translate the second with “fog” or “mist” (cf. NAB, NRSV “cloud…mist”; NIV “cloud…morning mist”; NLT “morning mists…clouds”), but this distinction between the synonyms is unwarranted here. The point of the simile seems to be this: The Lord forgives their sins, causing them to vanish just as clouds disappear from the sky (see Job 7:9; 30:15).

[44:22]  ¹¹ tn Heb “redeem.” See the note at 41:14.

[33:8]  ¹² sn Compare Jer 31:34; Ezek 36:25, 33.

[50:20]  ¹³ tn Heb “In those days and at that time, oracle of the Lord, the iniquity [or guilt] of Israel will be sought but there will be none and the sins of Judah but they will not be found.” The passive construction “will be sought” raises the question of who is doing the seeking which is not really the main point. The translation has avoided this question by simply referring to the result which is the main point.

[50:20]  ¹⁴ sn Compare Jer 31:34 and 33:8.

[50:20]  ¹⁵ tn Heb “Oracle of the Lord.” In this case it is necessary to place this in the first person because this is already in a quote whose speaker is identified as the Lord (v. 18).

[7:19]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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]  ¹⁹ sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).

[13:38]  ²⁰ 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.

[13:39]  ²¹ sn This one refers here to Jesus.

[13:39]  ²² tn Or “is freed.” The translation of δικαιωθῆναι (dikaiwqhnai) and δικαιοῦται (dikaioutai) in Acts 13:38-39 is difficult. BDAG 249 s.v. δικαιόω 3 categorizes δικαιωθῆναι in 13:38 (Greek text) under the meaning “make free/pure” but categorizes δικαιοῦται in Acts 13:39 as “be found in the right, be free of charges” (BDAG 249 s.v. δικαιόω 2.b.β). In the interest of consistency both verbs are rendered as “justified” in this translation.

[13:39]  ²³ tn Or “could not free.”

[13:39]  ²⁴ tn Grk “from everything from which you could not be justified by the law of Moses.” The passive construction has been converted to an active one in the translation, with “by the law of Moses” becoming the subject of the final clause. The words “from everything from which the law of Moses could not justify you” are part of v. 38 in the Greek text, but due to English style and word order must be placed in v. 39 in the translation.

[11:27]  ²⁵ sn A quotation from Isa 59:20-21.

[11:27]  ²⁶ sn A quotation from Isa 27:9; Jer 31:33-34.

[1:7]  ²⁷ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ²⁸ 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]  ²⁹ 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.

[1:1]  ³⁰ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:7]  ³¹ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ³² tn Or “to bear witness.”

[1:7]  ³³ tn Grk “all.”

[1:8]  ³⁴ tn Or “to bear witness.”

[1:9]  ³⁵ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ³⁶ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[2:1]  ³⁷ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ³⁸ 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]  ³⁹ tn Grk “in Galilee, and Jesus’ mother.”

[2:2]  ⁴⁰ 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.

[1:5]  ⁴¹ tn Or “Jesus Christ – the faithful one, the witness…” Some take ὁ πιστός (Jo pistos) as a second substantive in relation to ὁ μάρτυς (Jo martus). In the present translation, however, ὁ πιστός was taken as an adjective in attributive position to ὁ μάρτυς. The idea of martyrdom and faithfulness are intimately connected. See BDAG 820 s.v. πιστός 1.a.α: “ὁ μάρτυς μου ὁ πιστός μου Rv 2:13 (μάρτυς 3); in this ‘book of martyrs’ Christ is ὁ μάρτυς ὁ πιστὸς (καὶ ὁ ἀληθινός) 1:5; 3:14; cp. 19:11 (the combination of ἀληθινός and πιστός in the last two passages is like 3 Macc 2:11). Cp. Rv 17:14.”

[1:5]  ⁴² sn The Greek term translated witness can mean both “witness” and “martyr.”

[1:5]  ⁴³ tc The reading “set free” (λύσαντι, lusanti) has better ms support (̹⁸ א A C 1611 2050 2329 2351 Ï^A sy) than its rival, λούσαντι (lousanti, “washed”; found in P 1006 1841 1854 2053 2062 Ï^K lat bo). Internally, it seems that the reading “washed” could have arisen in at least one of three ways: (1) as an error of hearing (both “released” and “washed” are pronounced similarly in Greek); (2) an error of sight (both “released” and “washed” look very similar – a difference of only one letter – which could have resulted in a simple error during the copying of a ms); (3) through scribal inability to appreciate that the Hebrew preposition ב can be used with a noun to indicate the price paid for something. Since the author of Revelation is influenced significantly by a Semitic form of Greek (e.g., 13:10), and since the Hebrew preposition “in” (ב) can indicate the price paid for something, and is often translated with the preposition “in” (ἐν, en) in the LXX, the author may have tried to communicate by the use of ἐν the idea of a price paid for something. That is, John was trying to say that Christ delivered us at the price of his own blood. This whole process, however, may have been lost on a later scribe, who being unfamiliar with Hebrew, found the expression “delivered in his blood” too difficult, and noticing the obvious similarities between λύσαντι and λούσαντι, assumed an error and then proceeded to change the text to “washed in his blood” – a thought more tolerable in his mind. Both readings, of course, are true to scripture; the current question is what the author wrote in this verse.

[1:5]  tn Or “and released us” (L&N 37.127).

[1:5]  ⁴⁴ tn The style here is somewhat Semitic, with the use of the ἐν (en) + the dative to mean “at the price of.” The addition of “own” in the English is stylistic and is an attempt to bring out the personal nature of the statement and the sacrificial aspect of Jesus’ death – a frequent refrain in the Apocalypse.