Hebrews 10:11

10:11 And every priest stands day after day ¹  serving and offering the same sacrifices again and again – sacrifices that can never take away sins.

Hosea 14:2

14:2 Return to the Lord and repent! ² 

Say to him: “Completely ³  forgive our iniquity;

accept ⁴  our penitential prayer, ⁵ 

that we may offer the praise of our lips as sacrificial bulls. ⁶ 

John 1:29

1:29 On the next day John ⁷  saw Jesus coming toward him and said, “Look, the Lamb of God ⁸  who takes away the sin of the world!

Romans 11:27

11:27 And this is my covenant with them, ⁹ 

when I take away their sins.” ¹⁰ 

Romans 11:1

Israel’s Rejection not Complete nor Final

11:1 So I ask, God has not rejected his people, has he? Absolutely not! For I too am an Israelite, a descendant of Abraham, from the tribe of Benjamin.

Romans 3:5

3:5 But if our unrighteousness demonstrates ¹¹  the righteousness of God, what shall we say? The God who inflicts wrath is not unrighteous, is he? ¹²  (I am speaking in human terms.) ¹³ 

[10:11]  ¹ tn Or “daily,” “every day.”

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

[14:2]  ³ 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]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ⁸ 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).

[11:27]  ⁹ sn A quotation from Isa 59:20-21.

[11:27]  ¹⁰ sn A quotation from Isa 27:9; Jer 31:33-34.

[3:5]  ¹¹ tn Or “shows clearly.”

[3:5]  ¹² tn Grk “That God is not unjust to inflict wrath, is he?”

[3:5]  ¹³ sn The same expression occurs in Gal 3:15, and similar phrases in Rom 6:19 and 1 Cor 9:8.