1 Yohanes 1:7
Konteks1:7 But if we walk in the light as he himself is in the light, we have fellowship with one another and the blood of Jesus his Son cleanses 1 us from all sin. 2
Mikha 7:18-20
Konteks7:18 There is no other God like you! 3
You 4 forgive sin
and pardon 5 the rebellion
of those who remain among your people. 6
You do not remain angry forever, 7
but delight in showing loyal love.
7:19 You will once again 8 have mercy on us;
you will conquer 9 our evil deeds;
you will hurl our 10 sins into the depths of the sea. 11
7:20 You will be loyal to Jacob
and extend your loyal love to Abraham, 12
which you promised on oath to our ancestors 13
in ancient times. 14
Ibrani 10:22
Konteks10:22 let us draw near with a sincere heart in the assurance that faith brings, 15 because we have had our hearts sprinkled clean from an evil conscience 16 and our bodies washed in pure water.
[1:7] 2 tn BDAG 50 s.v. ἁμαρτία 1 defines this term as “a departure fr. either human or divine standards of uprightness” (see 1 John 5:17 where ἁμαρτία [Jamartia] and ἀδικία [adikia] are related). This word occurs 17 times in 1 John, of which 11 are singular and 6 are plural.
[1:7] sn From all sin. Sometimes a distinction between singular “sin” and plural “sins” has been suggested: Some would see the singular all sin of 1:7 as a reference to sinfulness before conversion and the plural sins of 1:9 as a reference to sins committed after one became a Christian. This amounts to making 1:7 refer to initial justification and 1:9 to sanctification. But the phrase all sin in 1:7 is so comprehensive that it can hardly be limited to preconversion sins, and the emphasis on “walking” in 1:7 strongly suggests that the Christian life is in view (not one’s life before conversion). In 1 John 1:8 sin appears as a condition or characteristic quality, which in 1:10 is regarded as universal. Apart from forgiveness in Christ it results in alienation from God (2:15) and spiritual death (3:14). But according to 1 John 1:7, cleansing from sin is possible by the blood (representing the sacrificial death) of Jesus.
[7:18] 3 tn Heb “Who is a God like you?” The rhetorical question expects the answer, “No one!”
[7:18] 4 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] 6 tn Heb “of the remnant of his inheritance.”
[7:18] 7 tn Heb “he does not keep hold of his anger forever.”
[7:19] 8 tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the
[7:19] 9 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] 10 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] 11 sn In this metaphor the
[7:20] 12 tn More literally, “You will extend loyalty to Jacob, and loyal love to Abraham.
[7:20] 13 tn Heb “our fathers.” The Hebrew term refers here to more distant ancestors, not immediate parents.
[7:20] 14 tn Heb “which you swore [or, “pledged”] to our fathers from days of old.”
[10:22] 15 tn Grk “in assurance of faith.”
[10:22] 16 sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).
