Yesaya 43:25

43:25 I, I am the one who blots out your rebellious deeds for my sake;

your sins I do not remember.

Mikha 7:18

7:18 There is no other God like you! ¹ 

You ²  forgive sin

and pardon ³  the rebellion

of those who remain among your people. ⁴ 

You do not remain angry forever, ⁵ 

but delight in showing loyal love.

Markus 2:7

2:7 “Why does this man speak this way? He is blaspheming! ⁶  Who can forgive sins but God alone?”

Markus 2:10

2:10 But so that you may know ⁷  that the Son of Man ⁸  has authority on earth to forgive sins,” – he said to the paralytic ⁹  –

Lukas 5:21

5:21 Then ¹⁰  the experts in the law ¹¹  and the Pharisees began to think ¹²  to themselves, ¹³  “Who is this man ¹⁴  who is uttering blasphemies? ¹⁵  Who can forgive sins but God alone?”

Yohanes 5:21-23

5:21 For just as the Father raises the dead and gives them life, ¹⁶  so also the Son gives life to whomever he wishes. ¹⁷  5:22 Furthermore, the Father does not judge ¹⁸  anyone, but has assigned ¹⁹  all judgment to the Son, 5:23 so that all people ²⁰  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Yohanes 10:28

10:28 I give ²¹  them eternal life, and they will never perish; ²²  no one will snatch ²³  them from my hand.

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ²⁴  so that he may give eternal life to everyone you have given him. ²⁵ 

Yohanes 20:21-23

20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” 20:22 And after he said this, he breathed on them and said, ²⁶  “Receive the Holy Spirit. ²⁷  20:23 If you forgive anyone’s sins, they are forgiven; ²⁸  if you retain anyone’s sins, they are retained.” ²⁹ 

Kisah Para Rasul 5:31

5:31 God exalted him ³⁰  to his right hand as Leader ³¹  and Savior, to give repentance to Israel and forgiveness of sins. ³² 

Kisah Para Rasul 7:59-60

7:59 They ³³  continued to stone Stephen while he prayed, “Lord Jesus, receive my spirit!” 7:60 Then he fell ³⁴  to his knees and cried out with a loud voice, “Lord, do not hold this sin against them!” ³⁵  When ³⁶  he had said this, he died. ³⁷ 

Kisah Para Rasul 7:2

7:2 So he replied, ³⁸  “Brothers and fathers, listen to me. The God of glory appeared to our forefather ³⁹  Abraham when he was in Mesopotamia, before he settled in Haran,

Kolose 2:10

2:10 and you have been filled in him, who is the head over every ruler and authority.

Kolose 1:20

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ⁴⁰  whether things on earth or things in heaven.

Efesus 4:32

4:32 Instead, ⁴¹  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ⁴² 

Kolose 3:13

3:13 bearing with one another and forgiving ⁴³  one another, if someone happens to have ⁴⁴  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ⁴⁵ 

[7:18]  ¹ tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”

[7:18]  ² 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]  ³ tn Heb “pass over.”

[7:18]  ⁴ tn Heb “of the remnant of his inheritance.”

[7:18]  ⁵ tn Heb “he does not keep hold of his anger forever.”

[2:7]  ⁶ sn Blaspheming meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[2:10]  ⁷ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[2:10]  ⁸ sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[2:10]  ⁹ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[5:21]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ¹¹ tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ¹² tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ¹³ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ¹⁴ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ¹⁵ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[5:21]  ¹⁶ tn Grk “and makes them live.”

[5:21]  ¹⁷ tn Grk “the Son makes whomever he wants to live.”

[5:22]  ¹⁸ tn Or “condemn.”

[5:22]  ¹⁹ tn Or “given,” or “handed over.”

[5:23]  ²⁰ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[10:28]  ²¹ tn Grk “And I give.”

[10:28]  ²² tn Or “will never die” or “will never be lost.”

[10:28]  ²³ tn Or “no one will seize.”

[17:2]  ²⁴ tn Or “all people”; Grk “all flesh.”

[17:2]  ²⁵ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[20:22]  ²⁶ tn Grk “said to them.”

[20:22]  ²⁷ sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)

[20:23]  ²⁸ tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.

[20:23]  ²⁹ sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).

[5:31]  ³⁰ tn Grk “This one God exalted” (emphatic).

[5:31]  ³¹ tn Or “Founder” (of a movement).

[5:31]  ³² tn Or “to give repentance and forgiveness of sins to Israel.”

[7:59]  ³³ tn Grk “And they.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ³⁴ tn Grk “Then falling to his knees he cried out.” The participle θείς (qeis) has been translated as a finite verb due to requirements of contemporary English style.

[7:60]  ³⁵ sn The remarks Lord Jesus, receive my spirit and Lord, do not hold this sin against them recall statements Jesus made on the cross (Luke 23:34, 46).

[7:60]  ³⁶ tn Grk “And when.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here; a new sentence is begun instead.

[7:60]  ³⁷ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for the death of a believer.

[7:2]  ³⁸ tn Grk “said.”

[7:2]  ³⁹ tn Or “ancestor”; Grk “father.”

[1:20]  ⁴⁰ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.

[4:32]  ⁴¹ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

[4:32]  ⁴² tn Or “forgiving.”

[3:13]  ⁴³ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ⁴⁴ tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

[3:13]  ⁴⁵ tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.