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.

Yeremia 31:34

31:34 “People will no longer need to teach their neighbors and relatives to know me. ¹  For all of them, from the least important to the most important, will know me,” ²  says the Lord. “For ³  I will forgive their sin and will no longer call to mind the wrong they have done.”

Yeremia 50:20

50:20 When that time comes,

no guilt will be found in Israel.

No sin will be found in Judah. ⁴ 

For I will forgive those of them I have allowed to survive. ⁵ 

I, the Lord, affirm it!’” ⁶ 

Mikha 7:18

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

You ⁸  forgive sin

and pardon ⁹  the rebellion

of those who remain among your people. ¹⁰ 

You do not remain angry forever, ¹¹ 

but delight in showing loyal love.

Ibrani 10:2

10:2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have ¹²  no further consciousness of sin?

Ibrani 10:1

Concluding Exposition: Old and New Sacrifices Contrasted

10:1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. ¹³ 

Yohanes 1:7

1:7 He came as a witness ¹⁴  to testify ¹⁵  about the light, so that everyone ¹⁶  might believe through him.

[31:34]  ¹ tn Heb “teach…, saying, ‘Know the Lord.’” The indirect quote has been chosen for stylistic reasons, i.e., to better parallel the following line.

[31:34]  sn As mentioned in the translator’s note on 9:3 (9:2 HT) “knowing” God in covenant contexts like this involves more than just an awareness of who he is (9:23 [9:22 HT]). It involves an acknowledgment of his sovereignty and whole hearted commitment to obedience to him. This is perhaps best seen in the parallelisms in Hos 4:1; 6:6 where “the knowledge of God” is parallel with faithfulness and steadfast love and in the context of Hos 4 refers to obedience to the Lord’s commands.

[31:34]  ² sn This statement should be understood against the background of Jer 8:8-9 where class distinctions were drawn and certain people were considered to have more awareness and responsibility for knowing the law and also Jer 5:1-5 and 9:3-9 where the sinfulness of Israel was seen to be universal across these class distinctions and no trust was to be placed in friends, neighbors, or relatives because all without distinction had cast off God’s yoke (i.e., refused to submit themselves to his authority).

[31:34]  ³ tn The Hebrew particle כִּי (ki) that introduces this clause refers to more than just the preceding clause (i.e., that all will know the Lord) but to all of vv. 31-34a (See BDB 474 s.v. כִּי 3.c).

[50:20]  ⁴ 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]  ⁵ sn Compare Jer 31:34 and 33:8.

[50:20]  ⁶ 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).

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

[7:18]  ⁸ 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]  ⁹ tn Heb “pass over.”

[7:18]  ¹⁰ tn Heb “of the remnant of his inheritance.”

[7:18]  ¹¹ tn Heb “he does not keep hold of his anger forever.”

[10:2]  ¹² tn Grk “the worshipers, having been purified once for all, would have.”

[10:1]  ¹³ tn Grk “those who approach.”

[1:7]  ¹⁴ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ¹⁵ tn Or “to bear witness.”

[1:7]  ¹⁶ tn Grk “all.”