Imamat 4:20

4:20 He must do with the rest of the bull just as he did with the bull of the sin offering; this is what he must do with it. ¹  So the priest will make atonement ²  on their behalf and they will be forgiven. ³ 

Imamat 4:26

4:26 Then the priest ⁴  must offer all of its fat up in smoke on the altar like the fat of the peace offering sacrifice. So the priest will make atonement ⁵  on his behalf for ⁶  his sin and he will be forgiven. ⁷ 

Imamat 4:31

4:31 Then he must remove all of its fat (just as fat was removed from the peace offering sacrifice) and the priest must offer it up in smoke on the altar for a soothing aroma to the Lord. So the priest will make atonement ⁸  on his behalf and he will be forgiven. ⁹ 

Imamat 5:10

5:10 The second bird ¹⁰  he must make a burnt offering according to the standard regulation. ¹¹  So the priest will make atonement ¹²  on behalf of this person for ¹³  his sin which he has committed, and he will be forgiven. ¹⁴ 

Imamat 5:13

5:13 So the priest will make atonement ¹⁵  on his behalf for his sin which he has committed by doing one of these things, ¹⁶  and he will be forgiven. ¹⁷  The remainder of the offering ¹⁸  will belong to the priest like the grain offering.’” ¹⁹ 

Imamat 5:15-16

5:15 “When a person commits a trespass ²⁰  and sins by straying unintentionally ²¹  from the regulations about the Lord’s holy things, ²²  then he must bring his penalty for guilt ²³  to the Lord, a flawless ram from the flock, convertible into silver shekels according to the standard of the sanctuary shekel, ²⁴  for a guilt offering. ²⁵  5:16 And whatever holy thing he violated ²⁶  he must restore and must add one fifth to it and give it to the priest. So the priest will make atonement ²⁷  on his behalf with the guilt offering ram and he will be forgiven.” ²⁸ 

Imamat 5:18

5:18 and must bring a flawless ram from the flock, convertible into silver shekels, ²⁹  for a guilt offering to the priest. So the priest will make atonement ³⁰  on his behalf for his error which he committed ³¹  (although he himself had not known it) and he will be forgiven. ³² 

Keluaran 34:7

34:7 keeping loyal love for thousands, ³³  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ³⁴  of fathers by dealing with children and children’s children, to the third and fourth generation.”

Yehezkiel 18:21-23

18:21 “But if the wicked person turns from all the sin he has committed and observes all my statutes and does what is just and right, he will surely live; he will not die. 18:22 None of the sins he has committed will be held ³⁵  against him; because of the righteousness he has done, he will live. 18:23 Do I actually delight in the death of the wicked, declares the sovereign Lord? Do I not prefer that he turn from his wicked conduct and live?

Yehezkiel 18:26-27

18:26 When a righteous person turns back from his righteousness and practices wrongdoing, he will die for it; ³⁶  because of the wrongdoing he has done, he will die. 18:27 When a wicked person turns from the wickedness he has committed and does what is just and right, he will preserve his life.

Yehezkiel 33:14-16

33:14 Suppose I say to the wicked, ‘You must certainly die,’ but he turns from his sin and does what is just and right. 33:15 He ³⁷  returns what was taken in pledge, pays back what he has stolen, and follows the statutes that give life, ³⁸  committing no iniquity. He will certainly live – he will not die. 33:16 None of the sins he has committed will be counted ³⁹  against him. He has done what is just and right; he will certainly live.

Yehezkiel 33:19

33:19 When the wicked turns from his sin and does what is just and right, he will live because of it.

Mikha 7:18

7:18 There is no other God like you! ⁴⁰ 

You ⁴¹  forgive sin

and pardon ⁴²  the rebellion

of those who remain among your people. ⁴³ 

You do not remain angry forever, ⁴⁴ 

but delight in showing loyal love.

Mikha 7:1

Micah Laments Judah’s Sin

7:1 I am depressed! ⁴⁵ 

Indeed, ⁴⁶  it is as if the summer fruit has been gathered,

and the grapes have been harvested. ⁴⁷ 

There is no grape cluster to eat,

no fresh figs that I crave so much. ⁴⁸ 

Yohanes 1:7

1:7 He came as a witness ⁴⁹  to testify ⁵⁰  about the light, so that everyone ⁵¹  might believe through him.

Yohanes 1:9

1:9 The true light, who gives light to everyone, ⁵²  was coming into the world. ⁵³ 

Yohanes 2:1-2

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁵⁴  in Galilee. ⁵⁵  Jesus’ mother ⁵⁶  was there, 2:2 and Jesus and his disciples were also invited to the wedding. ⁵⁷ 

[4:20]  ¹ sn Cf. Lev 4:11-12 above for the disposition of “the [rest of] the bull.”

[4:20]  ² sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:20]  ³ tn Heb “there shall be forgiveness to them” or “it shall be forgiven to them.”

[4:26]  ⁴ tn Heb “Then he”; the referent has been specified in the translation for clarity. Based on the parallel statements in 4:10 and 4:31, it is the priest who performs this action rather than the person who brought the offering.

[4:26]  ⁵ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:26]  ⁶ tn Heb “from.” In this phrase the preposition מִן (min) may be referring to the reason or cause (“on account of, because of”; GKC 383 §119.z). As J. E. Hartley (Leviticus [WBC], 47) points out, “from” may refer to the removal of the sin, but is an awkward expression. Hartley also suggests that the phrasing might be “an elliptical expression for יְכַפֵּר עַל־לְטַהֵר אֶת־מִן, ‘he will make expiation for…to cleanse…from…,’ as in 16:30.”

[4:26]  ⁷ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[4:31]  ⁸ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[4:31]  ⁹ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:10]  ¹⁰ tn The word “bird” is not in the Hebrew text, but is supplied in the translation for clarity.

[5:10]  ¹¹ sn The term “[standard] regulation” (מִשְׁפָּט, mishppat) here refers to the set of regulations for burnt offering birds in Lev 1:14-17.

[5:10]  ¹² sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:10]  ¹³ tn See the note on 4:26 with regard to מִן, min.

[5:10]  ¹⁴ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:13]  ¹⁵ sn The focus of sin offering “atonement” was purging impurities from the tabernacle (see the note on Lev 1:4).

[5:13]  ¹⁶ tn Heb “from one from these,” referring to the four kinds of violations of the law delineated in Lev 5:1-4 (see the note on Lev 5:5 above and cf. Lev 4:27).

[5:13]  ¹⁷ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:13]  ¹⁸ tn Heb “and it”; the referent (the remaining portion of the offering) has been specified in the translation for clarity.

[5:13]  ¹⁹ tn Heb “and it shall be to the priest like the grain offering,” referring to the rest of the grain that was not offered on the altar (cf. the regulations in Lev 2:3, 10).

[5:15]  ²⁰ tn Heb “trespasses a trespass” (verb and direct object from the same Hebrew root, מַעַל, ma’al); cf. NIV “commits a violation.” The word refers to some kind of overstepping of the boundary between that which is common (i.e., available for common use by common people) and that which is holy (i.e., to be used only for holy purposes because it has been consecrated to the Lord, see further below). See the note on Lev 10:10.

[5:15]  ²¹ tn See Lev 4:2 above for a note on “straying.”

[5:15]  ²² sn Heb “from the holy things of the Lord.” The Hebrew expression here has the same structure as Lev 4:2, “from any of the commandments of the Lord.” The latter introduces the sin offering regulations and the former the guilt offering regulations. The sin offering deals with violations of “any of the commandments,” whereas the guilt offering focuses specifically on violations of regulations regarding “holy things” (i.e., things that have been consecrated to the Lord; see the full discussion in J. Milgrom, Leviticus [AB], 1:320-27).

[5:15]  ²³ tn Here the word for “guilt” (אָשָׁם, ’asham) refers to the “penalty” for incurring guilt, the so-called consequential use of אָשָׁם (’asham; see J. Milgrom, Leviticus [AB], 1:303).

[5:15]  ²⁴ tn Heb “in your valuation, silver of shekels, in the shekel of the sanctuary.” The translation offered here suggests that, instead of a ram, the guilt offering could be presented in the form of money (see, e.g., NRSV; J. Milgrom, Leviticus [AB], 1:326-27). Others still maintain the view that it refers to the value of the ram that was offered (see, e.g., NIV “of the proper value in silver, according to the sanctuary shekel”; also NAB, NLT; J. E. Hartley, Leviticus [WBC], 72-73, 81).

[5:15]  sn The sanctuary shekel was about 10 grams (= ca. two fifths of an ounce; J. E. Shepherd, NIDOTTE 4:237-38).

[5:15]  ²⁵ tn The word for “guilt offering” (sometimes translated “reparation offering”) is the same as “guilt” earlier in the verse (rendered there “[penalty for] guilt”). One can tell which is intended only by the context.

[5:15]  sn The primary purpose of the guilt offering was to “atone” (see the note on Lev 1:4 above) for “trespassing” on the Lord’s “holy things” (see later in this verse) or the property of others in the community (Lev 6:1-7 [5:20-26 HT]; 19:20-22; Num 5:5-10). It was closely associated with reconsecration of the Lord’s sacred things or his sacred people (see, e.g., Lev 14:12-18; Num 6:11b-12). Moreover, there was usually an associated reparation made for the trespass, including restitution of that which was violated plus one fifth of its value as a fine (Lev 5:16; 6:5 [5:24 HT]). See R. E. Averbeck, NIDOTTE 1:557-66.

[5:16]  ²⁶ tn Heb “and which he sinned from the holy thing.”

[5:16]  ²⁷ sn Regarding “make atonement” see the note on Lev 1:4.

[5:16]  ²⁸ tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV similar).

[5:18]  ²⁹ tn The statement here is condensed. See the full expression in 5:15 and the note there.

[5:18]  ³⁰ sn Regarding “make atonement” see the note on Lev 1:4.

[5:18]  ³¹ tn Heb “on his straying which he strayed.” See the note on Lev 4:2.

[5:18]  ³² tn Heb “there shall be forgiveness to him” or “it shall be forgiven to him” (KJV and NASB both similar).

[34:7]  ³³ tn That is, “for thousands of generations.”

[34:7]  ³⁴ sn As in the ten commandments (20:5-6), this expression shows that the iniquity and its punishment will continue in the family if left unchecked. This does not go on as long as the outcomes for good (thousands versus third or fourth generations), and it is limited to those who hate God.

[18:22]  ³⁵ tn Heb “remembered.”

[18:26]  ³⁶ tn Heb “for them” or “because of them.”

[33:15]  ³⁷ tn Heb “the wicked one.”

[33:15]  ³⁸ tn Heb “and in the statutes of life he walks.”

[33:16]  ³⁹ tn Heb “remembered.”

[7:18]  ⁴⁰ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ⁴¹ 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]  ⁴² tn Heb “pass over.”

[7:18]  ⁴³ tn Heb “of the remnant of his inheritance.”

[7:18]  ⁴⁴ tn Heb “he does not keep hold of his anger forever.”

[7:1]  ⁴⁵ tn Heb “woe to me!” In light of the image that follows, perhaps one could translate, “I am disappointed.”

[7:1]  ⁴⁶ tn Or “for.”

[7:1]  ⁴⁷ tn Heb “I am like the gathering of the summer fruit, like the gleanings of the harvest.” Micah is not comparing himself to the harvested fruit. There is an ellipsis here, as the second half of the verse makes clear. The idea is, “I am like [one at the time] the summer fruit is gathered and the grapes are harvested.”

[7:1]  ⁴⁸ tn Heb “my appetite craves.”

[1:7]  ⁴⁹ 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]  ⁵⁰ tn Or “to bear witness.”

[1:7]  ⁵¹ tn Grk “all.”

[1:9]  ⁵² tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ⁵³ 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]  ⁵⁴ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁵⁵ 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]  ⁵⁶ tn Grk “in Galilee, and Jesus’ mother.”

[2:2]  ⁵⁷ 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.