Mazmur 32:1

Psalm 32 ¹ 

By David; a well-written song. ² 

32:1 How blessed ³  is the one whose rebellious acts are forgiven, ⁴ 

whose sin is pardoned! ⁵ 

Mazmur 79:8-9

79:8 Do not hold us accountable for the sins of earlier generations! ⁶ 

Quickly send your compassion our way, ⁷ 

for we are in serious trouble! ⁸ 

79:9 Help us, O God, our deliverer!

For the sake of your glorious reputation, ⁹  rescue us!

Forgive our sins for the sake of your reputation! ¹⁰ 

Yeremia 50:20

50:20 When that time comes,

no guilt will be found in Israel.

No sin will be found in Judah. ¹¹ 

For I will forgive those of them I have allowed to survive. ¹² 

I, the Lord, affirm it!’” ¹³ 

Mikha 7:18

7:18 There is no other God like you! ¹⁴ 

You ¹⁵  forgive sin

and pardon ¹⁶  the rebellion

of those who remain among your people. ¹⁷ 

You do not remain angry forever, ¹⁸ 

but delight in showing loyal love.

Kisah Para Rasul 13:39

13:39 and by this one ¹⁹  everyone who believes is justified ²⁰  from everything from which the law of Moses could not justify ²¹  you. ²² 

Kolose 2:13

2:13 And even though you were dead in your ²³  transgressions and in the uncircumcision of your flesh, he nevertheless ²⁴  made you alive with him, having forgiven all your transgressions.

[32:1]  ¹ 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]  ² 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]  ³ 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]  ⁴ tn Heb “lifted up.”

[32:1]  ⁵ tn Heb “covered over.”

[79:8]  ⁶ tn Heb “do not remember against us sins, former.” Some understand “former” as an attributive adjective modifying sins, “former [i.e., chronologically prior] sins” (see BDB 911 s.v. רִאשׁוֹן). The present translation assumes that ראשׁנים (“former”) here refers to those who lived formerly, that is, the people’s ancestors (see Lam 5:7). The word is used in this way in Lev 26:45; Deut 19:14 and Eccl 1:11.

[79:8]  ⁷ tn Heb “may your compassion quickly confront us.” The prefixed verbal form is understood as a jussive, indicating a tone of prayer.

[79:8]  ⁸ tn Heb “for we are very low.”

[79:9]  ⁹ tn Heb “the glory of your name.” Here and in the following line “name” stands metonymically for God’s reputation.

[79:9]  ¹⁰ tn Heb “your name.”

[50:20]  ¹¹ 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]  ¹² sn Compare Jer 31:34 and 33:8.

[50:20]  ¹³ 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).

[7:18]  ¹⁴ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ¹⁵ 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]  ¹⁶ tn Heb “pass over.”

[7:18]  ¹⁷ tn Heb “of the remnant of his inheritance.”

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

[13:39]  ¹⁹ sn This one refers here to Jesus.

[13:39]  ²⁰ 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]  ²¹ tn Or “could not free.”

[13:39]  ²² 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.

[2:13]  ²³ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ²⁴ tn The word “nevertheless,” though not in the Greek text, was supplied in the translation to bring out the force of the concessive participle ὄντας (ontas).