Yeremia 31:34

31:34 “People will no longer need to teach their neighbors and relatives to know me. ¹  For all of them, from the least important to the most important, will know me,” ²  says the Lord. “For ³  I will forgive their sin and will no longer call to mind the wrong they have done.”

Bilangan 23:21

23:21 He ⁴  has not looked on iniquity in Jacob, ⁵ 

nor has he seen trouble ⁶  in Israel.

The Lord their God is with them;

his acclamation ⁷  as king is among them.

Yesaya 11:1-2

An Ideal King Establishes a Kingdom of Peace

11:1 A shoot will grow out of Jesse’s ⁸  root stock,

a bud will sprout ⁹  from his roots.

11:2 The Lord’s spirit will rest on him ¹⁰  –

a spirit that gives extraordinary wisdom, ¹¹ 

a spirit that provides the ability to execute plans, ¹² 

a spirit that produces absolute loyalty to the Lord. ¹³ 

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. ¹⁴ 

Come back to me, for I protect ¹⁵  you.”

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 3:19

3:19 Therefore repent and turn back so that your sins may be wiped out,

Kisah Para Rasul 3:26

3:26 God raised up ²⁰  his servant and sent him first to you, to bless you by turning ²¹  each one of you from your iniquities.” ²² 

Roma 8:33-34

8:33 Who will bring any charge against God’s elect? ²³  It is God who justifies. 8:34 Who is the one who will condemn? Christ ²⁴  is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us.

Ibrani 8:10-12

8:10 “For this is the covenant that I will establish with the house of Israel after those days, says the Lord. I will put ²⁵  my laws in their minds ²⁶  and I will inscribe them on their hearts. And I will be their God and they will be my people. ²⁷ 

8:11 “And there will be no need at all ²⁸  for each one to teach his countryman or each one to teach his brother saying, ‘Know the Lord,’ since they will all know me, from the least to the greatest. ²⁹ 

8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” ³⁰ 

Ibrani 10:17-18

10:17 then he says, ³¹  “Their sins and their lawless deeds I will remember no longer.” ³²  10:18 Now where there is forgiveness of these, there is no longer any offering for sin.

[31:34]  ¹ 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]  ² 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]  ³ 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).

[23:21]  ⁴ tn These could be understood as impersonal and so rendered “no one has discovered.”

[23:21]  ⁵ sn The line could mean that God has regarded Israel as the ideal congregation without any blemish or flaw. But it could also mean that God has not looked on their iniquity, meaning, held it against them.

[23:21]  ⁶ tn The word means “wrong, misery, trouble.” It can mean the idea of “disaster” as well, for that too is trouble. Here it is parallel to “iniquity” and so has the connotation of something that would give God reason to curse them.

[23:21]  ⁷ tn The people are blessed because God is their king. In fact, the shout of acclamation is among them – they are proclaiming the Lord God as their king. The word is used normally for the sound of the trumpet, but also of battle shouts, and then here acclamation. This would represent their conviction that Yahweh is king. On the usage of this Hebrew word see further BDB 929-30 s.v. תְּרוּעָה; HALOT 1790-91 s.v.

[11:1]  ⁸ sn The text mentions David’s father Jesse, instead of the great king himself. Perhaps this is done for rhetorical reasons to suggest that a new David, not just another disappointing Davidic descendant, will arise. Other prophets call the coming ideal Davidic king “David” or picture him as the second coming of David, as it were. See Jer 30:9; Ezek 34:23-24; 37:24-25; Hos 3:5; and Mic 5:2 (as well as the note there).

[11:1]  ⁹ tc The Hebrew text has יִפְרֶה (yifreh, “will bear fruit,” from פָּרָה, parah), but the ancient versions, as well as the parallelism suggest that יִפְרַח (yifrakh, “will sprout”, from פָּרַח, parakh) is the better reading here. See J. N. Oswalt, Isaiah (NICOT), 1:276, n. 2.

[11:2]  ¹⁰ sn Like David (1 Sam 16:13), this king will be energized by the Lord’s spirit.

[11:2]  ¹¹ tn Heb “a spirit of wisdom and understanding.” The synonyms are joined here to emphasize the degree of wisdom he will possess. His wisdom will enable him to make just legal decisions (v. 3). A very similar phrase occurs in Eph 1:17.

[11:2]  ¹² tn Heb “a spirit of counsel [or “strategy”] and strength.” The construction is a hendiadys; the point is that he will have the strength/ability to execute the plans/strategies he devises. This ability will enable him to suppress oppressors and implement just policies (v. 4).

[11:2]  ¹³ tn Heb “a spirit of knowledge and fear of the Lord.” “Knowledge” is used here in its covenantal sense and refers to a recognition of God’s authority and a willingness to submit to it. See Jer 22:16. “Fear” here refers to a healthy respect for God’s authority which produces obedience. Taken together the two terms emphasize the single quality of loyalty to the Lord. This loyalty guarantees that he will make just legal decisions and implement just policies (vv. 4-5).

[44:22]  ¹⁴ 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]  ¹⁵ tn Heb “redeem.” See the note at 41:14.

[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).

[3:26]  ²⁰ tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anasthsa") has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).

[3:26]  ²¹ sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.

[3:26]  ²² tn For the translation of plural πονηρία (ponhria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.

[8:33]  ²³ sn An allusion to Isa 50:8 where the reference is singular; Paul applies this to all believers (“God’s elect” is plural here).

[8:34]  ²⁴ tc ‡ A number of significant and early witnesses, along with several others (Ì^46vid א A C F G L Ψ 6 33 81 104 365 1505 al lat bo), read ᾿Ιησοῦς (Ihsous, “Jesus”) after Χριστός (Cristos, “Christ”) in v. 34. But the shorter reading is not unrepresented (B D 0289 1739 1881 Ï sa). Once ᾿Ιησοῦς got into the text, what scribe would omit it? Although the external evidence is on the side of the longer reading, internally such an expansion seems suspect. The shorter reading is thus preferred. NA²⁷ has the word in brackets, indicating doubt as to its authenticity.

[8:34]  tn Grk “who also.”

[8:10]  ²⁵ tn Grk “putting…I will inscribe.”

[8:10]  ²⁶ tn Grk “mind.”

[8:10]  ²⁷ tn Grk “I will be to them for a God and they will be to me for a people,” following the Hebrew constructions of Jer 31.

[8:11]  ²⁸ tn Grk “they will not teach, each one his fellow citizen…” The Greek makes this negation emphatic: “they will certainly not teach.”

[8:11]  ²⁹ tn Grk “from the small to the great.”

[8:12]  ³⁰ sn A quotation from Jer 31:31-34.

[10:17]  ³¹ tn Grk “and.”

[10:17]  ³² sn A quotation from Jer 31:34.