Micah 7:18
New English Translation
18 Who is a God like you?[a]
Who[b] forgives sin
and pardons[c] the rebellion
of those who remain among his people?[d]
Who does not stay angry forever,
but delights in showing loyal love?
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- Micah 7:18 sn The rhetorical question expects the answer, “No one!” The claim is supported by the following description.
- Micah 7:18 tn Heb “one who,” a substantival participle. The descriptions in the rest of vv. 18-19 fill out the rhetorical question, “Who is a God like you?” That is, they provide descriptions of God as reasons that make him without equal. This context uses two participles, e.g. “who forgives” and “who pardons,” and then independent clauses with third person verbs. A similar construction occurs in Ps 113:5-9, with participles and a third person finite verb in v. 7. Here, making the two participles grammatically dependent on the rhetorical question and then switching to the third person is confusing English style. It masks that all these descriptions are serving the same function as a list of unique qualities of God, who is addressed in the second person. To tie these together in English, all the descriptions can be made into second person statements (so NIV), though this does not clarify the distinction of when the original text deliberately switches back to second person in v. 20. Another approach would be to translate the third person clauses as indefinite and dependent, e.g. “Who is…like you, someone who does X, someone who does Y?” Or the interrogative force can be be extended, e.g. “Who is the one who does not stay angry?”
- Micah 7:18 tn Heb “passes over.”
- Micah 7:18 tn Heb “of the remnant of his inheritance.”
Acts 13:38
New English Translation
38 Therefore let it be known to you, brothers, that through this one[a] forgiveness of sins is proclaimed to you,
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- Acts 13:38 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 (humin, “to you”), so that the emphasis for the audience is that “through Jesus to you” these promises have come.
1 Kings 8:35-36
New English Translation
35 “The time will come when[a] the skies are shut up tightly and no rain falls because your people[b] sinned against you. When they direct their prayers toward this place, renew their allegiance to you,[c] and turn away from their sin because you punish[d] them, 36 then listen from heaven and forgive the sin of your servants, your people Israel. Certainly[e] you will then teach them the right way to live[f] and send rain on your land that you have given your people to possess.[g]
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- 1 Kings 8:35 tn Heb “when.” In the Hebrew text vv. 35-36a actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.
- 1 Kings 8:35 tn Heb “they”; the referent (your people) has been specified in the translation for clarity.
- 1 Kings 8:35 tn Heb “confess [or perhaps, “praise”] your name.”
- 1 Kings 8:35 tn The Hebrew text has “because you answer them,” as if the verb is from עָנָה (ʿanah, “to answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם (teʿannem, “you afflict them”), a Piel verb form from the homonym עָנָה (ʿanah, “to afflict”).
- 1 Kings 8:36 tn The translation understands כִּי (ki) in an emphatic or asseverative sense.
- 1 Kings 8:36 tn Heb “the good way in which they should walk.”
- 1 Kings 8:36 tn Or “for an inheritance.”
2 Chronicles 30:18-20
New English Translation
18 The majority of the many people from Ephraim, Manasseh, Issachar, and Zebulun were ceremonially unclean, yet they ate the Passover in violation of what is prescribed in the law.[a] For Hezekiah prayed for them, saying: “May the Lord, who is good, forgive[b] 19 everyone who has determined to follow God,[c] the Lord God of his ancestors, even if he is not ceremonially clean according to the standards of the temple.”[d] 20 The Lord responded favorably[e] to Hezekiah and forgave[f] the people.
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- 2 Chronicles 30:18 tn Heb “without what is written.”
- 2 Chronicles 30:18 tn Heb “make atonement for.”
- 2 Chronicles 30:19 tn Heb “everyone [who] has prepared his heart to seek God.”
- 2 Chronicles 30:19 tn Heb “and not according to the purification of the holy place.”
- 2 Chronicles 30:20 tn Heb “listened.”
- 2 Chronicles 30:20 tn Heb “healed.”
Psalm 103:2-3
New English Translation
2 Praise the Lord, O my soul.
Do not forget all his kind deeds.[a]
3 He is the one who forgives all your sins,
who heals all your diseases,[b]
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- Psalm 103:2 tn Or “his benefits” (see 2 Chr 32:25, where the noun is also used of kind deeds performed by the Lord).
- Psalm 103:3 tn This relatively rare noun refers to deadly diseases (see Deut 29:22; Jer 14:18; 16:4; 2 Chr 21:19).
Isaiah 33:24
New English Translation
24 No resident of Zion[a] will say, “I am ill”;
the people who live there will have their sin forgiven.
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- Isaiah 33:24 tn The words “of Zion” are supplied in the translation for clarification.
Isaiah 55:7
New English Translation
7 The wicked need to abandon their lifestyle[a]
and sinful people their plans.[b]
They should return[c] to the Lord, and he will show mercy to them,[d]
and to their God, for he will freely forgive them.[e]
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- Isaiah 55:7 tn Heb “Let the wicked one abandon his way.” The singular is collective.
- Isaiah 55:7 tn Heb “and the man of evil his thoughts.” The singular is collective.
- Isaiah 55:7 tn Heb “let him return.” The singular is collective, meaning “let them.”
- Isaiah 55:7 tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.
- Isaiah 55:7 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.
Joel 3:21
New English Translation
21 I will avenge[a] their blood that I had not previously acquitted.
It is the Lord who dwells in Zion!
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- Joel 3:21 tc The present translation follows the reading וְנִקַּמְתִּי (veniqqamti, “I will avenge”) rather than וְנִקֵּתִי (veniqqeti, “I will acquit”) of the MT.
Matthew 26:27-28
New English Translation
27 And after taking the cup and giving thanks, he gave it to them, saying, “Drink from it, all of you, 28 for this is my blood, the blood[a] of the covenant,[b] that is poured out for many for the forgiveness of sins.
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- Matthew 26:28 tn Grk “for this is my blood of the covenant that is poured out for many.” In order to avoid confusion about which is poured out, the translation supplies “blood” twice so that the following phrase clearly modifies “blood,” not “covenant.”
- Matthew 26:28 tc Most witnesses, including several significant ones, read καινῆς (kainēs, “new”) here. Homoioteleuton is a possible reason for the omission, since the article, adjective, and noun are all first declension genitive singulars (τῆς καινῆς διαθήκης, tēs kainēs diathēkēs, “the new covenant”), but the likelihood of excellent, early, and sufficiently diverse witnesses all making the same mistake is remote. A much more probable scenario is that the addition of καινῆς was motivated by the parallel in Luke 22:20. It is a natural expansion on the text. Coupled with the fact that the shorter reading is found in such good and diverse witnesses (e.g., P37,45vid א B L Z Θ 0298vid 33 mae), it most likely is the initial text.sn Jesus’ death established the forgiveness promised in the new covenant of Jer 31:31. Jesus is reinterpreting the symbolism of the Passover meal, indicating the presence of a new era.
Luke 24:46-47
New English Translation
46 and said to them, “Thus it stands written that the Christ[a] would suffer[b] and would rise from the dead on the third day, 47 and repentance[c] for the forgiveness of sins would be proclaimed[d] in his name to all nations,[e] beginning from Jerusalem.[f]
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- Luke 24:46 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
- Luke 24:46 tn Three Greek infinitives are the key to this summary: (1) to suffer, (2) to rise, and (3) to be preached. The Christ (Messiah) would be slain, would be raised, and a message about repentance would go out into all the world as a result. All of this was recorded in the scripture. The remark shows the continuity between Jesus’ ministry, the scripture, and what disciples would be doing as they declared the Lord risen.
- Luke 24:47 sn This repentance has its roots in declarations of the Old Testament. It is the Hebrew concept of a turning of direction.
- Luke 24:47 tn Or “preached,” “announced.”
- Luke 24:47 sn To all nations. The same Greek term (τὰ ἔθνη, ta ethnē) may be translated “the Gentiles” or “the nations.” The hope of God in Christ was for all the nations from the beginning.
- Luke 24:47 sn Beginning from Jerusalem. See Acts 2, which is where it all starts.
Ephesians 1:7
New English Translation
7 In him[a] we have redemption through his blood,[b] the forgiveness of our offenses,[c] according to the riches of his grace
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- Ephesians 1:7 tn Grk “in whom” (the relative clause of v. 7 is subordinate to v. 6). The “him” refers to Christ.
- Ephesians 1:7 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.
- Ephesians 1:7 tn Or “sins,” focusing on a violation of moral standards.
1 John 1:9
New English Translation
9 But if we confess our sins, he is faithful and righteous,[a] forgiving[b] us our sins and cleansing[c] us from all unrighteousness.
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- 1 John 1:9 tn Or “just.”
- 1 John 1:9 tn The ἵνα (hina) followed by the subjunctive is here equivalent to the infinitive of result, an “ecbatic” or consecutive use of ἵνα according to BDAG 477 s.v. 3 where 1 John 1:9 is listed as a specific example. The translation with participles (“forgiving,…cleansing”) conveys this idea of result.
- 1 John 1:9 tn Or “purifying.”
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