Exodus 34:7

34:7 keeping loyal love for thousands, ¹  forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression ²  of fathers by dealing with children and children’s children, to the third and fourth generation.”

Psalms 32:1-2

Psalm 32 ³ 

By David; a well-written song. ⁴ 

32:1 How blessed ⁵  is the one whose rebellious acts are forgiven, ⁶ 

whose sin is pardoned! ⁷ 

32:2 How blessed is the one ⁸  whose wrongdoing the Lord does not punish, ⁹ 

in whose spirit there is no deceit. ¹⁰ 

Psalms 86:5

86:5 Certainly ¹¹  O Lord, you are kind ¹²  and forgiving,

and show great faithfulness to all who cry out to you.

Psalms 130:4

130:4 But ¹³  you are willing to forgive, ¹⁴ 

so that you might ¹⁵  be honored. ¹⁶ 

Isaiah 43:25

43:25 I, I am the one who blots out your rebellious deeds for my sake;

your sins I do not remember.

Isaiah 55:6-7

55:6 Seek the Lord while he makes himself available; ¹⁷ 

call to him while he is nearby!

55:7 The wicked need to abandon their lifestyle ¹⁸ 

and sinful people their plans. ¹⁹ 

They should return ²⁰  to the Lord, and he will show mercy to them, ²¹ 

and to their God, for he will freely forgive them. ²² 

Jeremiah 31:34

31:34 “People will no longer need to teach their neighbors and relatives to know me. ²³  For all of them, from the least important to the most important, will know me,” ²⁴  says the Lord. “For ²⁵  I will forgive their sin and will no longer call to mind the wrong they have done.”

Daniel 9:9

9:9 Yet the Lord our God is compassionate and forgiving, ²⁶  even though we have rebelled against him.

Daniel 9:19

9:19 O Lord, hear! O Lord, forgive! O Lord, pay attention, and act! Don’t delay, for your own sake, O my God! For your city and your people are called by your name.” ²⁷ 

Jonah 4:2

4:2 He prayed to the Lord and said, “Oh, Lord, this is just what I thought ²⁸  would happen ²⁹  when I was in my own country. ³⁰  This is what I tried to prevent ³¹  by attempting to escape to Tarshish! ³²  – because I knew ³³  that you are gracious and compassionate, slow to anger ³⁴  and abounding ³⁵  in mercy, and one who relents concerning threatened judgment. ³⁶ 

Micah 7:18

7:18 There is no other God like you! ³⁷ 

You ³⁸  forgive sin

and pardon ³⁹  the rebellion

of those who remain among your people. ⁴⁰ 

You do not remain angry forever, ⁴¹ 

but delight in showing loyal love.

Luke 1:77

1:77 to give his people knowledge of salvation ⁴²  through the forgiveness ⁴³  of their sins.

Luke 7:40-42

7:40 So ⁴⁴  Jesus answered him, ⁴⁵  “Simon, I have something to say to you.” He replied, ⁴⁶  “Say it, Teacher.” 7:41 “A certain creditor ⁴⁷  had two debtors; one owed him ⁴⁸  five hundred silver coins, ⁴⁹  and the other fifty. 7:42 When they could not pay, he canceled ⁵⁰  the debts of both. Now which of them will love him more?”

Luke 7:47-50

7:47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much; ⁵¹  but the one who is forgiven little loves little.” 7:48 Then ⁵²  Jesus ⁵³  said to her, “Your sins are forgiven.” ⁵⁴  7:49 But ⁵⁵  those who were at the table ⁵⁶  with him began to say among themselves, “Who is this, who even forgives sins?” 7:50 He ⁵⁷  said to the woman, “Your faith ⁵⁸  has saved you; ⁵⁹  go in peace.”

Luke 24:47

24:47 and repentance ⁶⁰  for the forgiveness of sins would be proclaimed ⁶¹  in his name to all nations, ⁶²  beginning from Jerusalem. ⁶³ 

John 20:23

20:23 If you forgive anyone’s sins, they are forgiven; ⁶⁴  if you retain anyone’s sins, they are retained.” ⁶⁵ 

Acts 2:38

2:38 Peter said to them, “Repent, and each one of you be baptized ⁶⁶  in the name of Jesus Christ ⁶⁷  for ⁶⁸  the forgiveness of your sins, and you will receive the gift of the Holy Spirit. ⁶⁹ 

Acts 3:19

3:19 Therefore repent and turn back so that your sins may be wiped out,

Acts 10:43

10:43 About him all the prophets testify, ⁷⁰  that everyone who believes in him receives forgiveness of sins ⁷¹  through his name.”

Acts 13:38-39

13:38 Therefore let it be known to you, brothers, that through this one ⁷²  forgiveness of sins is proclaimed to you, 13:39 and by this one ⁷³  everyone who believes is justified ⁷⁴  from everything from which the law of Moses could not justify ⁷⁵  you. ⁷⁶ 

Romans 4:6-9

4:6 So even David himself speaks regarding the blessedness of the man to whom God credits righteousness apart from works:

4:7 “Blessed ⁷⁷  are those whose lawless deeds are forgiven, and whose sins are covered;

4:8 blessed is the one ⁷⁸  against whom the Lord will never count ⁷⁹  sin.” ⁸⁰ 

4:9 Is this blessedness ⁸¹  then for ⁸²  the circumcision ⁸³  or also for ⁸⁴  the uncircumcision? For we say, “faith was credited to Abraham as righteousness.” ⁸⁵ 

Colossians 2:13

2:13 And even though you were dead in your ⁸⁶  transgressions and in the uncircumcision of your flesh, he nevertheless ⁸⁷  made you alive with him, having forgiven all your transgressions.

Hebrews 10:17-18

10:17 then he says, ⁸⁸  “Their sins and their lawless deeds I will remember no longer.” ⁸⁹  10:18 Now where there is forgiveness of these, there is no longer any offering for sin.

Hebrews 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ⁹⁰ 

Hebrews 1:7-9

1:7 And he says ⁹¹  of the angels, “He makes ⁹²  his angels spirits and his ministers a flame of fire,” ⁹³  1:8 but of ⁹⁴  the Son he says, ⁹⁵ 

“Your throne, O God, is forever and ever, ⁹⁶ 

and a righteous scepter ⁹⁷  is the scepter of your kingdom.

1:9 You have loved righteousness and hated lawlessness.

So God, your God, has anointed you over your companions ⁹⁸  with the oil of rejoicing.” ⁹⁹ 

Hebrews 2:12

2:12 saying, “I will proclaim your name to my brothers; ¹⁰⁰  in the midst of the assembly I will praise you.” ¹⁰¹ 

[34:7]  ¹ tn That is, “for thousands of generations.”

[34:7]  ² 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.

[32:1]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ tn Heb “lifted up.”

[32:1]  ⁷ tn Heb “covered over.”

[32:2]  ⁸ tn Heb “man.” The word choice reflects the perspective of the psalmist, who is male. The principle of the psalm is certainly applicable to all people, regardless of their gender or age. To facilitate modern application, the gender and age specific “man” has been translated with the more neutral “one.”

[32:2]  ⁹ tn Heb “blessed [is] the man to whom the Lord does not impute wrongdoing.”

[32:2]  ¹⁰ sn In whose spirit there is no deceit. The point is not that the individual is sinless and pure. In this context, which focuses on confession and forgiveness of sin, the psalmist refers to one who refuses to deny or hide his sin, but instead honestly confesses it to God.

[86:5]  ¹¹ tn Or “for.”

[86:5]  ¹² tn Heb “good.”

[130:4]  ¹³ tn Or “surely.”

[130:4]  ¹⁴ tn Heb “for with you [there is] forgiveness.”

[130:4]  ¹⁵ tn Or “consequently you are.”

[130:4]  ¹⁶ tn Heb “feared.”

[55:6]  ¹⁷ tn Heb “while he allows himself to be found.” The Niphal form has a tolerative force here.

[55:7]  ¹⁸ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ¹⁹ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ²⁰ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ²¹ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ²² sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[31:34]  ²³ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  ²⁴ sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ²⁵ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[9:9]  ²⁶ tn Heb “to the Lord our God (belong) compassion and forgiveness.”

[9:19]  ²⁷ tn Heb “for your name is called over your city and your people.” See the note on this expression in v 18.

[4:2]  ²⁸ tn Heb “my saying?” The first common singular suffix on דְבָרִי (dÿvari, “my saying”) functions as a subjective genitive: “I said.” The verb אָמַר (’amar, “to say”) here refers to the inner speech and thoughts of Jonah (see HALOT 66 s.v. אמר 4; BDB 56 s.v. אָמַר 2; e.g., Gen 17:17; Ruth 4:4; 1 Sam 20:26; Esth 6:6; Jonah 2:4). There is no hint anywhere else in the book that Jonah had argued with God when he was originally commissioned. While most English versions render it “I said” or “my saying,” a few take it as inner speech: “This is what I feared” (NEB), “It is just as I feared” (REB), “I knew from the very beginning” (CEV).

[4:2]  ²⁹ tn The phrase “would happen” does not appear in the Hebrew text but is supplied in the translation for the sake of clarity and smoothness.

[4:2]  ³⁰ tn Heb “Is this not my saying while I was in my own country?” The rhetorical question implies a positive answer (“Yes, this was the very thing that Jonah had anticipated would happen all along!”) so it is rendered as an emphatic declaration in the translation.

[4:2]  ³¹ tn Or “This is why I originally fled to Tarshish.” The verb קָדַם (qadam) in the Piel stem has a broad range of meanings and here could mean: (1) “to go before, be in front of” (1 Sam 20:25; Ps 68:26); (2) “to do [something] beforehand,” (Ps 119:147); or (3) “to anticipate, to do [something] early, forestall [something]” (Ps 119:148). The lexicons nuance Jonah 4:2 as “to do [something] for the first time” (HALOT 1069 s.v. קדם 4) or “to do [something] beforehand” (BDB 870 s.v. קָדַם 3). The phrase קִדַּמְתִּי לִבְרֹחַ (qiddamti livroakh, “I did the first time to flee”) is an idiom that probably means “I originally fled” or “I fled the first time.” The infinitive construct לִבְרֹחַ (“to flee”) functions as an object complement. This phrase is translated variously by English versions, depending on the category of meaning chosen for קָדַם: (1) “to do [something] for the first time, beforehand”: “That is why I fled beforehand” (JPS, NJPS), “I fled before” (KJV), “I fled previously” (NKJV), “I fled at the beginning” (NRSV), “I first tried to flee” (NJB), “I fled at first” (NAB); (2) “to do [something] early, to hasten to do [something]”: “That is why I was so quick to flee” (NIV), “I hastened to flee” (ASV), “I made haste to flee” (RSV), “I did my best to run away” (TEV); and (3) “to anticipate, forestall [something]”: “it was to forestall this that I tried to escape to Tarshish” (REB), “to forestall it I tried to escape to Tarshish” (NEB), “in order to forestall this I fled” (NASB). The ancient versions also handle it variously: (1) “to do [something] early, to hasten to do [something]”: “Therefore I made haste to flee” (LXX), “That is why I hastened to run away” (Tg. Jonah 4:2); and (2) “to go before, to be in front”: “Therefore I went before to flee to Tarshish” (Vulgate). The two most likely options are (1) “to do [something] the first time” = “This is why I originally fled to Tarshish” and (2) “to anticipate, forestall [something]” = “This is what I tried to forestall [= prevent] by fleeing to Tarshish.”

[4:2]  ³² tn See note on the phrase “to Tarshish” in 1:3.

[4:2]  ³³ tn Or “know.” What Jonah knew then he still knows about the Lord’s character, which is being demonstrated in his dealings with both Nineveh and Jonah. The Hebrew suffixed tense accommodates both times here.

[4:2]  ³⁴ tn Heb “long of nostrils.” Because the nose often expresses anger through flared nostrils it became the source of this idiom meaning “slow to anger” (e.g., Exod 34:6; Num 14:18; Neh 9:17; Pss 86:15; 103:8; 145:8; Jer 15:15; Nah 1:3; BDB 74 s.v. אָרֵךְ).

[4:2]  ³⁵ tn Heb “great” (so KJV); ASV, NASB “abundant”; NAB “rich in clemency.”

[4:2]  ³⁶ tn Heb “calamity.” The noun רָעָה (ra’ah, “calamity, disaster”) functions as a metonymy of result – the cause being the threatened judgment (e.g., Exod 32:12, 14; 2 Sam 24:16; Jer 18:8; 26:13, 19; 42:10; Joel 2:13; Jonah 4:2). The classic statement of God’s willingness to relent from judgment when a sinful people repent is Jer 18:1-11.

[7:18]  ³⁷ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ³⁸ 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]  ³⁹ tn Heb “pass over.”

[7:18]  ⁴⁰ tn Heb “of the remnant of his inheritance.”

[7:18]  ⁴¹ tn Heb “he does not keep hold of his anger forever.”

[1:77]  ⁴² sn John’s role, to give his people knowledge of salvation, is similar to that of Jesus (Luke 3:1-14; 5:31-32).

[1:77]  ⁴³ sn Forgiveness is another major Lukan theme (Luke 4:18; 24:47; Acts 10:37).

[7:40]  ⁴⁴ tn Here καί (kai) has been translated as “so” to indicate the connection with the preceding statement recording the Pharisee’s thoughts.

[7:40]  ⁴⁵ tn Grk “answering, said to him.” This is redundant in contemporary English and has been simplified to “answered him.”

[7:40]  ⁴⁶ tn Grk “he said.”

[7:41]  ⁴⁷ sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.

[7:41]  ⁴⁸ tn The word “him” is not in the Greek text, but is implied.

[7:41]  ⁴⁹ tn Grk “five hundred denarii.”

[7:42]  ⁵⁰ 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).

[7:47]  ⁵¹ tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”

[7:48]  ⁵² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ⁵⁴ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[7:49]  ⁵⁵ tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).

[7:49]  ⁵⁶ tn Grk “were reclining at table.”

[7:50]  ⁵⁷ tn Here δέ (de) has not been translated.

[7:50]  ⁵⁸ sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.

[7:50]  ⁵⁹ sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.

[24:47]  ⁶⁰ sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.

[24:47]  ⁶¹ tn Or “preached,” “announced.”

[24:47]  ⁶² sn To all nations. The same Greek term (τὰ ἔθνη, ta eqnh) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.

[24:47]  ⁶³ sn Beginning from Jerusalem. See Acts 2, which is where it all starts.

[20:23]  ⁶⁴ tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.

[20:23]  ⁶⁵ sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).

[2:38]  ⁶⁶ tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.

[2:38]  ⁶⁷ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[2:38]  ⁶⁸ tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis afesin twn Jamartiwn Jumwn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works – an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts – especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.

[2:38]  ⁶⁹ tn Here the genitive τοῦ ἁγίου πνεύματος (tou Jagiou pneumato") is a genitive of apposition; the gift consists of the Holy Spirit.

[10:43]  ⁷⁰ tn Or “All the prophets testify about him.” Although modern English translations tend to place “about him” after “testify” (so NIV, NRSV) the phrase “about him” has been left at the beginning of v. 43 for emphatic reasons.

[10:43]  ⁷¹ sn Forgiveness of sins. See Luke 24:47; also Acts 14:23; 19:4; 9:42; 11:17; 16:31. The gospel is present in the prophetic promise, Rom 1:1-7. The message is in continuity with the ancient hope.

[13:38]  ⁷² 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.

[13:39]  ⁷³ sn This one refers here to Jesus.

[13:39]  ⁷⁴ 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]  ⁷⁵ tn Or “could not free.”

[13:39]  ⁷⁶ 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.

[4:7]  ⁷⁷ tn Or “Happy.”

[4:8]  ⁷⁸ 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]  ⁷⁹ 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]  ⁸⁰ sn A quotation from Ps 32:1-2.

[4:9]  ⁸¹ tn Or “happiness.”

[4:9]  ⁸² tn Grk “upon.”

[4:9]  ⁸³ sn See the note on “circumcision” in 2:25.

[4:9]  ⁸⁴ tn Grk “upon.”

[4:9]  ⁸⁵ sn A quotation from Gen 15:6.

[2:13]  ⁸⁶ tn The article τοῖς (tois) with παραπτώμασιν (paraptwmasin) is functioning as a possessive pronoun (ExSyn 215).

[2:13]  ⁸⁷ 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).

[10:17]  ⁸⁸ tn Grk “and.”

[10:17]  ⁸⁹ sn A quotation from Jer 31:34.

[10:1]  ⁹⁰ tn Grk “those who approach.”

[1:7]  ⁹¹ sn The Greek correlative conjunctions μέν and δέ (men and de) emphasize the contrastive parallelism of vs. 7 (what God says about the angels) over against vv. 8-9 and vv. 10-12 (what God says about the son).

[1:7]  ⁹² tn Grk “He who makes.”

[1:7]  ⁹³ sn A quotation from Ps 104:4.

[1:8]  ⁹⁴ tn Or “to.”

[1:8]  ⁹⁵ tn The verb “he says” (λέγει, legei) is implied from the λέγει of v. 7.

[1:8]  ⁹⁶ tn Or possibly, “Your throne is God forever and ever.” This translation is quite doubtful, however, since (1) in the context the Son is being contrasted to the angels and is presented as far better than they. The imagery of God being the Son’s throne would seem to be of God being his authority. If so, in what sense could this not be said of the angels? In what sense is the Son thus contrasted with the angels? (2) The μέν…δέ (men…de) construction that connects v. 7 with v. 8 clearly lays out this contrast: “On the one hand, he says of the angels…on the other hand, he says of the Son.” Thus, although it is grammatically possible that θεός (qeos) in v. 8 should be taken as a predicate nominative, the context and the correlative conjunctions are decidedly against it. Hebrews 1:8 is thus a strong affirmation of the deity of Christ.

[1:8]  ⁹⁷ tn Grk “the righteous scepter,” but used generically.

[1:9]  ⁹⁸ sn God…has anointed you over your companions. God’s anointing gives the son a superior position and authority over his fellows.

[1:9]  ⁹⁹ sn A quotation from Ps 45:6-7.

[2:12]  ¹⁰⁰ tn Here, because of its occurrence in an OT quotation, τοῖς ἀδελφοῖς (tois adelfois) has been translated simply as “brothers” rather than “brothers and sisters” (see the note on the latter phrase in the previous verse).

[2:12]  ¹⁰¹ sn A quotation from Ps 22:22.