2 Samuel 24:10

24:10 David felt guilty ¹  after he had numbered the army. David said to the Lord, “I have sinned greatly by doing this! Now, O Lord, please remove the guilt of your servant, for I have acted very foolishly.”

Micah 7:18-19

7:18 There is no other God like you! ² 

You ³  forgive sin

and pardon ⁴  the rebellion

of those who remain among your people. ⁵ 

You do not remain angry forever, ⁶ 

but delight in showing loyal love.

7:19 You will once again ⁷  have mercy on us;

you will conquer ⁸  our evil deeds;

you will hurl our ⁹  sins into the depths of the sea. ¹⁰ 

Hosea 14:2

14:2 Return to the Lord and repent! ¹¹ 

Say to him: “Completely ¹²  forgive our iniquity;

accept ¹³  our penitential prayer, ¹⁴ 

that we may offer the praise of our lips as sacrificial bulls. ¹⁵ 

John 1:29

1:29 On the next day John ¹⁶  saw Jesus coming toward him and said, “Look, the Lamb of God ¹⁷  who takes away the sin of the world!

Titus 2:14

2:14 He ¹⁸  gave himself for us to set us free from every kind of lawlessness and to purify for himself a people who are truly his, ¹⁹  who are eager to do good. ²⁰ 

Titus 2:1

Conduct Consistent with Sound Teaching

2:1 But as for you, communicate the behavior that goes with ²¹  sound teaching.

Titus 1:9

1:9 He must hold firmly to the faithful message as it has been taught, ²²  so that he will be able to give exhortation in such healthy teaching ²³  and correct those who speak against it.

Titus 3:5

3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit,

[24:10]  ¹ tn Heb “and the heart of David struck him.”

[7:18]  ² tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ³ 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]  ⁴ tn Heb “pass over.”

[7:18]  ⁵ tn Heb “of the remnant of his inheritance.”

[7:18]  ⁶ tn Heb “he does not keep hold of his anger forever.”

[7:19]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).

[14:2]  ¹¹ tn Heb “Take words with you and return to the Lord” (so NASB, NIV, NRSV).

[14:2]  ¹² tn The word order כָּל־תִּשָּׂא עָוֹן (kol-tisa’ ’avon) is syntactically awkward. The BHS editors suggest rearranging the word order: תִּשָּׂא כָּל־עוֹן (“Forgive all [our] iniquity!”). However, Gesenius suggests that כָּל (“all”) does not function as the construct in the genitive phrase כָּל־עוֹן (“all [our] iniquity”); it functions adverbially modifying the verb תִּשָּׂא (“Completely forgive!”; see GKC 415 §128.e).

[14:2]  ¹³ sn The repetition of the root לָקַח (laqakh) creates a striking wordplay in 14:2. If Israel will bring (לָקַח) its confession to God, he will accept (לָקַח) repentant Israel and completely forgive its sin.

[14:2]  ¹⁴ tn Heb “and accept [our] speech.” The word טוֹב (tov) is often confused with the common homonymic root I טוֹב (tov, “good”; BDB 373 s.v. I טוֹב). However, this is probably IV טוֹב (tov, “word, speech”; HALOT 372 s.v. IV טוֹב), a hapax legomenon that is related to the verb טבב (“to speak”; HALOT 367 s.v. טבב) and the noun טִבָּה (tibbah, “rumor”; HALOT 367 s.v. טִבָּה). The term טוֹב (“word; speech”) refers to the repentant prayer mentioned in 14:1-3. Most translations relate it to I טוֹב and treat it as (1) accusative direct object: “accept that which is good” (RSV, NJPS), “Accept our good sacrifices” (CEV), or (2) adverbial accusative of manner: “receive [us] graciously” (KJV, NASB, NIV). Note TEV, however, which follows the suggestion made here: “accept our prayer.”

[14:2]  ¹⁵ tc The MT reads פָרִים (farim, “bulls”), but the LXX reflects פְּרִי (pÿri, “fruit”), a reading followed by NASB, NIV, NRSV: “that we may offer the fruit of [our] lips [as sacrifices to you].” Although the Greek expression in Heb 13:15 (καρπὸν χειλέων, karpon xeilewn, “the fruit of lips”) reflects this LXX phrase, the MT makes good sense as it stands; NT usage of the LXX should not be considered decisive in resolving OT textual problems. The noun פָרִים (parim, “bulls”) functions as an adverbial accusative of state.

[1:29]  ¹⁶ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ¹⁷ sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[2:14]  ¹⁸ tn Grk “who” (as a continuation of the previous clause).

[2:14]  ¹⁹ tn Or “a people who are his very own.”

[2:14]  ²⁰ tn Grk “for good works.”

[2:1]  ²¹ tn Grk “say what is fitting for sound teaching” (introducing the behavior called for in this chapter.).

[1:9]  ²² tn Grk “the faithful message in accordance with the teaching” (referring to apostolic teaching).

[1:9]  ²³ tn Grk “the healthy teaching” (referring to what was just mentioned).