Psalms 103:12

103:12 As far as the eastern horizon ¹  is from the west, ² 

so he removes the guilt of our rebellious actions ³  from us.

Isaiah 38:17

38:17 “Look, the grief I experienced was for my benefit. ⁴ 

You delivered me ⁵  from the pit of oblivion. ⁶ 

For you removed all my sins from your sight. ⁷ 

Jeremiah 50:20

50:20 When that time comes,

no guilt will be found in Israel.

No sin will be found in Judah. ⁸ 

For I will forgive those of them I have allowed to survive. ⁹ 

I, the Lord, affirm it!’” ¹⁰ 

Daniel 9:24

9:24 “Seventy weeks ¹¹  have been determined

concerning your people and your holy city

to put an end to ¹²  rebellion,

to bring sin ¹³  to completion, ¹⁴ 

to atone for iniquity,

to bring in perpetual ¹⁵  righteousness,

to seal up ¹⁶  the prophetic vision, ¹⁷ 

and to anoint a most holy place. ¹⁸ 

¹ tn Heb “sunrise.”

² tn Or “sunset.”

³ tn The Hebrew term פֶּשַׁע (pesha’, rebellious act”) is here used metonymically for the guilt such actions produce.

⁴ tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”

⁵ tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”).

⁶ tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”

⁷ tn Heb “for you threw behind your back all my sins.”

⁸ 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.

⁹ sn Compare Jer 31:34 and 33:8.

¹⁰ 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).

¹¹ tn Heb “sevens.” Elsewhere the term is used of a literal week (a period of seven days), cf. Gen 29:27-28; Exod 34:22; Lev 12:5; Num 28:26; Deut 16:9-10; 2 Chr 8:13; Jer 5:24; Dan 10:2-3. Gabriel unfolds the future as if it were a calendar of successive weeks. Most understand the reference here as periods of seventy “sevens” of years, or a total of 490 years.

¹² tc Or “to finish.” The present translation reads the Qere (from the root תָּמַם, tamam) with many witnesses. The Kethib has “to seal up” (from the root הָתַם, hatam), a confusion with a reference later in the verse to sealing up the vision.

¹³ tc The present translation reads the Qere (singular), rather than the Kethib (plural).

¹⁴ tn The Hebrew phrase לְכַלֵּא (lÿkhalle’) is apparently an alternative (metaplastic) spelling of the root כָּלָה (kalah, “to complete, finish”), rather than a form of כָּלָא (kala’, “to shut up, restrain”), as has sometimes been supposed.

¹⁵ tn Or “everlasting.”

¹⁶ sn The act of sealing in the OT is a sign of authentication. Cf. 1 Kgs 21:8; Jer 32:10, 11, 44.

¹⁷ tn Heb “vision and prophecy.” The expression is a hendiadys.

¹⁸ tn Or “the most holy place” (NASB, NLT); or “a most holy one”; or “the most holy one,” though the expression is used of places or objects elsewhere, not people.