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.

Jeremiah 31:34

31:34 “People will no longer need to teach their neighbors and relatives to know me. ¹  For all of them, from the least important to the most important, will know me,” ²  says the Lord. “For ³  I will forgive their sin and will no longer call to mind the wrong they have done.”

Jeremiah 50:20

50:20 When that time comes,

no guilt will be found in Israel.

No sin will be found in Judah. ⁴ 

For I will forgive those of them I have allowed to survive. ⁵ 

I, the Lord, affirm it!’” ⁶ 

Micah 7:18

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

You ⁸  forgive sin

and pardon ⁹  the rebellion

of those who remain among your people. ¹⁰ 

You do not remain angry forever, ¹¹ 

but delight in showing loyal love.

Hebrews 10:2

10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have ¹²  no further consciousness of 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. ¹³ 

Hebrews 1:7

1:7 And he says ¹⁴  of the angels, “He makes ¹⁵  his angels spirits and his ministers a flame of fire,” ¹⁶ 

[31:34]  ¹ 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]  ² 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]  ³ 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).

[50:20]  ⁴ 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]  ⁵ sn Compare Jer 31:34 and 33:8.

[50:20]  ⁶ 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]  ⁷ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ⁸ 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]  ⁹ tn Heb “pass over.”

[7:18]  ¹⁰ tn Heb “of the remnant of his inheritance.”

[7:18]  ¹¹ tn Heb “he does not keep hold of his anger forever.”

[10:2]  ¹² tn Grk “the worshipers, having been purified once for all, would have.”

[10:1]  ¹³ tn Grk “those who approach.”

[1:7]  ¹⁴ 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]  ¹⁵ tn Grk “He who makes.”

[1:7]  ¹⁶ sn A quotation from Ps 104:4.