Mazmur 103:3

103:3 He is the one who forgives all your sins,

who heals all your diseases, ¹ 

Mazmur 130:4

130:4 But ²  you are willing to forgive, ³ 

so that you might ⁴  be honored. ⁵ 

Daniel 9:9

9:9 Yet the Lord our God is compassionate and forgiving, ⁶  even though we have rebelled against him.

Mikha 7:18

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

You ⁸  forgive sin

and pardon ⁹  the rebellion

of those who remain among your people. ¹⁰ 

You do not remain angry forever, ¹¹ 

but delight in showing loyal love.

Matius 6:14-15

6:14 “For if you forgive others ¹²  their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.

Matius 12:31

12:31 For this reason I tell you, people will be forgiven for every sin and blasphemy, ¹³  but the blasphemy against the Spirit will not be forgiven.

Matius 18:32-35

18:32 Then his lord called the first slave ¹⁴  and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 18:33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 18:34 And in anger his lord turned him over to the prison guards to torture him ¹⁵  until he repaid all he owed. 18:35 So also my heavenly Father will do to you, if each of you does not forgive your ¹⁶  brother ¹⁷  from your heart.”

Lukas 7:42

7:42 When they could not pay, he canceled ¹⁸  the debts of both. Now which of them will love him more?”

Lukas 7:48

7:48 Then ¹⁹  Jesus ²⁰  said to her, “Your sins are forgiven.” ²¹ 

Kisah Para Rasul 5:31

5:31 God exalted him ²²  to his right hand as Leader ²³  and Savior, to give repentance to Israel and forgiveness of sins. ²⁴ 

Kisah Para Rasul 13:38

13:38 Therefore let it be known to you, brothers, that through this one ²⁵  forgiveness of sins is proclaimed to you,

Roma 4:7-8

4:7 “Blessed ²⁶  are those whose lawless deeds are forgiven, and whose sins are covered;

4:8 blessed is the one ²⁷  against whom the Lord will never count ²⁸  sin.” ²⁹ 

Efesus 1:7

1:7 In him ³⁰  we have redemption through his blood, ³¹  the forgiveness of our trespasses, according to the riches of his grace

Efesus 4:32

4:32 Instead, ³²  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ³³ 

Efesus 4:1

Live in Unity

4:1 I, therefore, the prisoner for the Lord, ³⁴  urge you to live ³⁵  worthily of the calling with which you have been called, ³⁶ 

Yohanes 1:9

1:9 The true light, who gives light to everyone, ³⁷  was coming into the world. ³⁸ 

[103:3]  ¹ tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).

[130:4]  ² tn Or “surely.”

[130:4]  ³ tn Heb “for with you [there is] forgiveness.”

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

[130:4]  ⁵ tn Heb “feared.”

[9:9]  ⁶ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

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

[7:18]  ⁸ 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]  ⁹ tn Heb “pass over.”

[7:18]  ¹⁰ tn Heb “of the remnant of his inheritance.”

[7:18]  ¹¹ tn Heb “he does not keep hold of his anger forever.”

[6:14]  ¹² tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

[12:31]  ¹³ tn Grk “every sin and blasphemy will be forgiven men.”

[18:32]  ¹⁴ tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.

[18:34]  ¹⁵ tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.

[18:35]  ¹⁶ tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).

[18:35]  ¹⁷ tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.

[7:42]  ¹⁸ tn The verb ἐχαρίσατο (ecarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).

[7:48]  ¹⁹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ²¹ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[5:31]  ²² tn Grk “This one God exalted” (emphatic).

[5:31]  ²³ tn Or “Founder” (of a movement).

[5:31]  ²⁴ tn Or “to give repentance and forgiveness of sins to Israel.”

[13:38]  ²⁵ 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.

[4:7]  ²⁶ tn Or “Happy.”

[4:8]  ²⁷ tn The word for “man” or “individual” here is ἀνήρ (anhr), which often means “male” or “man (as opposed to woman).” However, as BDAG 79 s.v. 2 says, here it is “equivalent to τὶς someone, a person.”

[4:8]  ²⁸ tn The verb translated “count” here is λογίζομαι (logizomai). It occurs eight times in Rom 4:1-12, including here, each time with the sense of “place on someone’s account.” By itself the word is neutral, but in particular contexts it can take on a positive or negative connotation. The other occurrences of the verb have been translated using a form of the English verb “credit” because they refer to a positive event: the application of righteousness to the individual believer. The use here in v. 8 is negative: the application of sin. A form of the verb “credit” was not used here because of the positive connotations associated with that English word, but it is important to recognize that the same concept is used here as in the other occurrences.

[4:8]  ²⁹ sn A quotation from Ps 32:1-2.

[1:7]  ³⁰ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ³¹ 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]  ³² 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]  ³³ tn Or “forgiving.”

[4:1]  ³⁴ tn Grk “prisoner in the Lord.”

[4:1]  ³⁵ tn Grk “walk.” The verb “walk” in the NT letters refers to the conduct of one’s life, not to physical walking.

[4:1]  ³⁶ sn With which you have been called. The calling refers to the Holy Spirit’s prompting that caused them to believe. The author is thus urging his readers to live a life that conforms to their saved status before God.

[1:9]  ³⁷ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ³⁸ 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.