Discovery BoxIsaiah 43:25
Context43:25 I, I am the one who blots out your rebellious deeds for my sake;
your sins I do not remember.
Psalms 10:2
Context10:2 The wicked arrogantly chase the oppressed; 1
the oppressed are trapped 2 by the schemes the wicked have dreamed up. 3
Psalms 85:2
Context85:2 You pardoned 4 the wrongdoing of your people;
you forgave 5 all their sin. (Selah)
Jeremiah 31:34
Context31:34 “People will no longer need to teach their neighbors and relatives to know me. 6 For all of them, from the least important to the most important, will know me,” 7 says the Lord. “For 8 I will forgive their sin and will no longer call to mind the wrong they have done.”
Micah 7:18-19
Context7:18 There is no other God like you! 9
You 10 forgive sin
and pardon 11 the rebellion
of those who remain among your people. 12
You do not remain angry forever, 13
but delight in showing loyal love.
7:19 You will once again 14 have mercy on us;
you will conquer 15 our evil deeds;
[10:2] 1 tn Heb “because of the pride of [the] wicked he burns [i.e. hotly pursues] [the] oppressed.” The singular forms רָשָׁע (rasha’, “wicked”) and עָנִי (’aniy, “oppressed”) are collective and representative, as indicated in the next line, which uses plural verb forms to describe the actions of both.
[10:2] 2 tn The two imperfect verbal forms in v. 2 describe either what typically happens (from the psalmist’s perspective) or what the psalmist was experiencing at the time he offered this prayer.
[10:2] 3 tn Heb “they are trapped in the schemes which they have thought up.” The referents of the two pronominal suffixes on the verbs have been specified in the translation for clarity. The referent of the first suffix (“they”) is taken as the oppressed, while the referent of the second (“they”) is taken to be the wicked (cf. NIV, which renders “wicked” in the previous line as a collective singular). Others take the referent of both occurrences of “they” in the line to be the wicked (cf. NRSV, “let them be caught in the schemes they have devised”).
[85:2] 5 tn Heb “covered over.”
[31:34] 6 tn Heb “teach…, saying, ‘Know the
[31:34] 7 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] 8 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
[7:18] 9 tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”
[7:18] 10 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] 12 tn Heb “of the remnant of his inheritance.”
[7:18] 13 tn Heb “he does not keep hold of his anger forever.”
[7:19] 14 tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the
[7:19] 15 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
[7:19] 16 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] 17 sn In this metaphor the
