Jeremiah 33:8

33:8 I will purify them from all the sin that they committed against me. I will forgive all their sins which they committed in rebelling against me. ¹ 

Jeremiah 50:20

50:20 When that time comes,

no guilt will be found in Israel.

No sin will be found in Judah. ² 

For I will forgive those of them I have allowed to survive. ³ 

I, the Lord, affirm it!’” ⁴ 

Isaiah 33:24

33:24 No resident of Zion ⁵  will say, “I am ill”;

the people who live there will have their sin forgiven.

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 44:22

44:22 I remove the guilt of your rebellious deeds as if they were a cloud,

the guilt of your sins as if they were a cloud. ⁶ 

Come back to me, for I protect ⁷  you.”

Micah 7:18

7:18 There is no other God like you! ⁸ 

You ⁹  forgive sin

and pardon ¹⁰  the rebellion

of those who remain among your people. ¹¹ 

You do not remain angry forever, ¹² 

but delight in showing loyal love.

Acts 10:43

10:43 About him all the prophets testify, ¹³  that everyone who believes in him receives forgiveness of sins ¹⁴  through his name.”

Acts 13:38-39

13:38 Therefore let it be known to you, brothers, that through this one ¹⁵  forgiveness of sins is proclaimed to you, 13:39 and by this one ¹⁶  everyone who believes is justified ¹⁷  from everything from which the law of Moses could not justify ¹⁸  you. ¹⁹ 

Romans 11:26-27

11:26 And so ²⁰  all Israel will be saved, as it is written:

“The Deliverer will come out of Zion;

he will remove ungodliness from Jacob.

11:27 And this is my covenant with them, ²¹ 

when I take away their sins.” ²² 

Ephesians 1:7

1:7 In him ²³  we have redemption through his blood, ²⁴  the forgiveness of our trespasses, according to the riches of his grace

Hebrews 8:12

8:12 “For I will be merciful toward their evil deeds, and their sins I will remember no longer.” ²⁵ 

Hebrews 10:17-18

10:17 then he says, ²⁶  “Their sins and their lawless deeds I will remember no longer.” ²⁷  10:18 Now where there is forgiveness of these, there is no longer any offering for sin.

[33:8]  ¹ sn Compare Jer 31:34; Ezek 36:25, 33.

[50:20]  ² 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]  ³ sn Compare Jer 31:34 and 33:8.

[50:20]  ⁴ 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).

[33:24]  ⁵ tn The words “of Zion” are supplied in the translation for clarification.

[44:22]  ⁶ tn Heb “I blot out like a cloud your rebellious deeds, and like a cloud your sins.” “Rebellious deeds” and “sins” stand by metonymy for the guilt they produce. Both עָב (’av) and עָנָן (’anan) refer to the clouds in the sky. It is tempting for stylistic purposes to translate the second with “fog” or “mist” (cf. NAB, NRSV “cloud…mist”; NIV “cloud…morning mist”; NLT “morning mists…clouds”), but this distinction between the synonyms is unwarranted here. The point of the simile seems to be this: The Lord forgives their sins, causing them to vanish just as clouds disappear from the sky (see Job 7:9; 30:15).

[44:22]  ⁷ tn Heb “redeem.” See the note at 41:14.

[7:18]  ⁸ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ⁹ 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]  ¹⁰ tn Heb “pass over.”

[7:18]  ¹¹ tn Heb “of the remnant of his inheritance.”

[7:18]  ¹² tn Heb “he does not keep hold of his anger forever.”

[10:43]  ¹³ 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]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ sn This one refers here to Jesus.

[13:39]  ¹⁷ 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]  ¹⁸ tn Or “could not free.”

[13:39]  ¹⁹ 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.

[11:26]  ²⁰ tn It is not clear whether the phrase καὶ οὕτως (kai Joutws, “and so”) is to be understood in a modal sense (“and in this way”) or in a temporal sense (“and in the end”). Neither interpretation is conclusive from a grammatical standpoint, and in fact the two may not be mutually exclusive. Some, like H. Hübner, who argue strongly against the temporal reading, nevertheless continue to give the phrase a temporal significance, saying that God will save all Israel in the end (Gottes Ich und Israel [FRLANT], 118).

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

[11:27]  ²² sn A quotation from Isa 27:9; Jer 31:33-34.

[1:7]  ²³ tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.

[1:7]  ²⁴ sn In this context his blood, the blood of Jesus Christ, refers to the price paid for believers’ redemption, which is the sacrificial death of Christ on the cross.

[8:12]  ²⁵ sn A quotation from Jer 31:31-34.

[10:17]  ²⁶ tn Grk “and.”

[10:17]  ²⁷ sn A quotation from Jer 31:34.