Lukas 7:48

7:48 Then ¹  Jesus ²  said to her, “Your sins are forgiven.” ³ 

Mazmur 90:7-8

90:7 Yes, ⁴  we are consumed by your anger;

we are terrified by your wrath.

90:8 You are aware of our sins; ⁵ 

you even know about our hidden sins. ⁶ 

Mazmur 107:17-18

107:17 They acted like fools in their rebellious ways, ⁷ 

and suffered because of their sins.

107:18 They lost their appetite for all food, ⁸ 

and they drew near the gates of death.

Yesaya 38:17

38:17 “Look, the grief I experienced was for my benefit. ⁹ 

You delivered me ¹⁰  from the pit of oblivion. ¹¹ 

For you removed all my sins from your sight. ¹² 

Matius 9:2

9:2 Just then ¹³  some people ¹⁴  brought to him a paralytic lying on a stretcher. ¹⁵  When Jesus saw their ¹⁶  faith, he said to the paralytic, “Have courage, son! Your sins are forgiven.” ¹⁷ 

Markus 2:5

2:5 When Jesus saw their ¹⁸  faith, he said to the paralytic, “Son, your sins are forgiven.” ¹⁹ 

Yohanes 5:14

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ²⁰  lest anything worse happen to you.”

Yohanes 5:2

5:2 Now there is ²¹  in Jerusalem by the Sheep Gate ²²  a pool called Bethzatha ²³  in Aramaic, ²⁴  which has five covered walkways. ²⁵ 

Kolose 2:10

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

Kolose 3:13

3:13 bearing with one another and forgiving ²⁶  one another, if someone happens to have ²⁷  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ²⁸ 

Yakobus 5:14-15

5:14 Is anyone among you ill? He should summon the elders of the church, and they should pray for him and anoint ²⁹  him with oil in the name of the Lord. 5:15 And the prayer of faith will save the one who is sick and the Lord will raise him up – and if he has committed sins, he will be forgiven. ³⁰ 

[7:48]  ¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:48]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:48]  ³ sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.

[90:7]  ⁴ tn Or “for.”

[90:8]  ⁵ tn Heb “you set our sins in front of you.”

[90:8]  ⁶ tn Heb “what we have hidden to the light of your face.” God’s face is compared to a light or lamp that exposes the darkness around it.

[107:17]  ⁷ tn Heb “fools [they were] because of the way of their rebellion.”

[107:18]  ⁸ tn Heb “all food their appetite loathed.”

[38:17]  ⁹ tn Heb “Look, for peace bitterness was to me bitter”; NAB “thus is my bitterness transformed into peace.”

[38:17]  ¹⁰ tc The Hebrew text reads, “you loved my soul,” but this does not fit syntactically with the following prepositional phrase. חָשַׁקְתָּ (khashaqta, “you loved”), may reflect an aural error; most emend the form to חָשַׂכְת, (khasakht, “you held back”).

[38:17]  ¹¹ tn בְּלִי (bÿli) most often appears as a negation, meaning “without,” suggesting the meaning “nothingness, oblivion,” here. Some translate “decay” or “destruction.”

[38:17]  ¹² tn Heb “for you threw behind your back all my sins.”

[9:2]  ¹³ tn Grk “And behold, they were bringing.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the people carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher bearers’ appearance.

[9:2]  ¹⁴ tn Grk “they”; the referent (some unnamed people) has been specified in the translation for clarity.

[9:2]  ¹⁵ tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.

[9:2]  ¹⁶ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[9:2]  ¹⁷ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[2:5]  ¹⁸ sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.

[2:5]  ¹⁹ sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.

[5:14]  ²⁰ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[5:2]  ²¹ tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.

[5:2]  ²² tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.

[5:2]  ²³ tc Some mss (א [L] 33 it) read Bethzatha, while others read Bethsaida (Ì^[66],75 B T W^s [Ψ] pc vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 Ë^1,13 Ï), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet áEsdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ᾿Esda, “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet áEsdata (DJDJ 3, 271). As for the text of John 5:2, the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice.

[5:2]  sn On the location of the pool called Bethzatha, the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2. Stairways at the corners permitted descent to the pool.

[5:2]  ²⁴ tn Grk “in Hebrew.”

[5:2]  ²⁵ tn Or “porticoes,” or “colonnades”; Grk “stoas.”

[5:2]  sn The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People could stand, sit, or walk on these colonnaded porches, protected from the weather and the heat of the sun.

[3:13]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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.

[5:14]  ²⁹ tn Grk “anointing.”

[5:15]  ³⁰ tn Grk “it will be forgiven him.”