v. Remission
Lev 4:20 will make .. atonement for them, and they will obtain p
Psa 130:4 but in you there is p, that you may be
Mar 3:29 blaspheme against him .. he has never p
Luk 1:77 salvation to his .. for p from his sins
Luk 3:3 of repentance for p of sins
Luk 24:47 that it should be preached in.. the p of sins
Act 5:31 to give Israel repentance and p
Act 10:43 will receive p of sins for his name
Act 13:38 that by means of him it is announced to you p of
Act 26:18 that they receive, by faith .. p of sins
Eph 1:7 the p of sins according to the riches of his
Col 1:14 in whom we have .. p of sins
restoration of the broken relationship between God and man who has sinned.
In the OT Fr. it was granted only by God, who gave it to everyone who returned to him repentant. The acts of p. granted by God; among them the one he gave to the people of Israel when he worshiped the golden calf in the desert, Moses having interceded before Yahweh for his people, Ex 32, 30-35. In the Bible it is affirmed that God is the one who forgives, Ne 9, 17.
In the NT it is declared that Christ has the authority to forgive, Mk 2, 10. Jesus forgives through his disciples, who received power from him: “Whose sins you forgive, they are forgiven; whoever you retain, they shall be retained† , Mt 18, 18; Jn 20, 23.
But Christians must also imitate God by forgiving each other, Eph 4, 32; and confessing his faults, Jas 5, 16.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(Heb., kaphar, nasa†™, salach; Gr., apoluein, charizesthai, aphesis, paresis). In the NT remission is frequently used as an equivalent of forgiveness. It means setting aside resentment or the right to compensation for an offense. The offense may be a deprivation of a person’s property, rights or honor; or it may be a violation of the moral law.
The normal conditions for forgiveness are repentance and the willingness to make reparation or atonement; and the effect of forgiveness is the restoration of both parties to the previous state of relationship. Forgiveness is a duty and should not be limited (Luk 17:4). An unforgiving spirit is one of the most serious sins (Mat 18:34-35; Luk 15:28-30).
God forgives the sins of man through the atoning death of Christ. The forgiveness of humans by God is closely related to the forgiveness of fellow men by men (Mat 5:23-24; Mat 6:12; Col 1:14; Col 3:13). Those forgiven by God before the incarnation were forgiven because of Christ, whose death was predestined from eternity (Heb 11:40). Christ’s deity includes the power to forgive sins (Mar 2:7; Luk 5:21; Luk 7:49).
Source: Hispanic World Bible Dictionary
Forgetting the sin or offense of man to God, and of man to another man, erasing the price that has to be paid for sin, and resentments, quarrels, hatred.
The forgiveness of sins is based on the atoning death of Christ: (Col 1:14, Col 3:13), by the Blood of Jesus that blots out all our sins: (1Jn 1:7).
What do I have to do to get them erased?: See “Confession”, “Sin”. Forgiving one’s neighbor is essential in Christianity.
– Jesus taught us to pray telling the Father to “forgive us just as we forgive those who have offended us”. So if I don’t forgive, I’m asking God not to forgive me! Mat 6:12-15, Mat 5:38-48.
– Jesus teaches us that we have to forgive 70 times 7, always! time after time!, Mat 18:21-35. because if we do not forgive “always”, the Lord will not forgive us “always”, and the just man sins 7 times a day! You and I sin at least 7 times every day!: (Pro 24:16).
Who does not forgive, or forgives, but does not forget!, and harbors jealousy, grudges or resentments. he is not harming the one who did evil to him, but himself, he is corroding, and heaping up rubbish in his own heart!
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
It is the act of not rewarding offenses with the deserved punishment. Different words in Hebrew are used to communicate the idea of p. In the same way as the verb bara (create), which is only used in relation to God, the term salah, equivalent to the verb “forgive”, is applied to the divine act of forgiving sins. It is not used for the case of humans who are forgiving the offenses of others.
The OT sacrifices were for the purpose of obtaining p. of God (†œ… thus shall the priest make atonement for them, and they shall obtain pardon† ; †œ… thus shall the priest make atonement for the sin of him who committed it, and he shall be forgiven† ). The phrase “and he will be forgiven” is repeated over and over again (Lev 4:31, Lev 4:35; Lev 5:10, Lev 5:13, Lev 5:16, Lev 5:18). It is evident that a condition for p. it was the humiliation of the guilty (“And the priest shall make atonement for the person who has sinned by mistake; when he sins by mistake before Jehovah, he will reconcile him, and it will be forgiven him…. But the person who does anything proudly…shall be cut off from in the midst of his people† ).
Lev 6:1-7 mentions sins for which one could obtain p. of God through sacrifices (“When a person sins and transgresses against Jehovah…). Includes theft, slander, perjury and others. There was also provision for sins † by mistake” or ignorance. On the day of atonement a sacrifice was made for “all the iniquities of the children of Israel” (Lev 16:21), in a corporate or national sense. When Solomon prayed at the inauguration of the † ¢ temple, he told him about that kind of p. (†œ… if my people humble themselves… I will hear from heaven, and will forgive their sins† ). But on the individual level the Israelite had to understand that serious crimes, which were punishable by death, such as adultery, murder, sorcery, etc., were not included in the sacrificial system.
The NT explains that “the blood of bulls and goats cannot take away sins” (Heb 10:4). And that the OT sacrifices were a “shadow of good things to come, not the express image of things” (Heb 10:1). The reality, then, is that Fr. awarded to old covenant offerers, it was awarded on the basis of the sacrifice of Christ, who was “destined before the foundation of the world” as “a lamb without blemish and without spot” who came to be “revealed in later times” (1Pe 1:18-20).
the Bible presents God as forgiving (“The Lord, slow to anger and great in mercy, who forgives iniquity and rebellion”; “For you, Lord, are good and forgiving”). Thus, on innumerable occasions he forgave the people of Israel († œBut he, merciful, forgave wickedness, and did not destroy them †). The Israelites, however, persisted in his sin, although the Lord always exhorted them to repentance, assuring them that if there was sincerity in his heart and they turned to him, he would forgive them. Finally, with the incarnation of the Son of God and his death on the cross, it was revealed to the entire universe what was the basis that allowed this offer of p. Since it is not in the nature of God to leave sin unpunished, Fr. it was not possible, unless someone who did not deserve this punishment was willing to receive it instead of those responsible. The †¢atonement, then, was necessary for Fr. were possible. But now, after Christ’s death on the cross, God offers all men a comprehensive and total forgiveness, on condition that they repent of their sins and exercise faith in his Son.
The Greek term aphiemi is the most used for the idea of ”forgiving” in the NT. Since man, because of his sin, has lost his relationship with God, it is necessary to obtain p from him. to reset it. that p. God offers it in Christ, † œin whom we have redemption through his blood, Fr. of sins† (Eph 1:7; Col 1:14). With this offer, God fulfills what was promised through the prophets (†œ… for I will forgive their iniquity…† ; †œ… and I will forgive all their sins with which they have sinned against me† ).
time anyone experiences the p. of God, she will be willing to forgive other humans who offend her. This must be done to the same extent with which God forgave him (“And forgive us our debts, as we also forgive our debtors…. but if you do not forgive men their trespasses, neither will your Father forgive your trespasses”). That is why the apostle Paul wrote to the Ephesians: “…forgiving one another, just as God in Christ also forgave you” (Eph 4:32).
Source: Christian Bible Dictionary
type, DOC
see, ATONEMENT
vet, There are four Hebrew terms. which are translated pardon: (a) “kaphar”, “cover” (Dt. 21:8; Ps. 78.38, Jer. 18.23). This term is also translated “atonement” (see ATONEMENT). (b) “Nasa”, take, remove (guilt). It was used by Joseph’s brothers when they asked him to forgive them (Gen. 50:17; God uses it when proclaiming that He is a God “who forgives iniquity and rebellion and sin”: Ex. 34:7; Num. 14:18) and in describing the blessedness of man, “whose transgression is forgiven, his sin covered” (Ps. 32:1). (c) “Salach”, “forgive”, is used only of God’s forgiveness. It is used with reference to forgiveness related to sacrifices: “will obtain forgiveness (Lev. 4:20, 26), “will be forgiven (Lev. 4:31, 35; 5:10, 13, 16, 18, etc.). It appears in Solomon’s prayer at the dedication of the Temple (1 Kings 8:30, 34, 36, 39, 50). Also in Ps. 103; Jer. 31:34; 36:3; Dan. 9:19. Several terms are used in the NT: (a) “aphesis”, from “aphiêmi”, “send from, release, remit”, which is several times translated “remission”. (b) “Aphiêmi” translates “forgive” which, in addition to “dismiss”, “deliver”, “refer”, is also translated by the verb “forgive”. (c) “Apoluõ”, which in addition to meaning “leave”, “fire”, etc., is also translated “forgive”. (d) “Pheidomai”, “leave”, “spare”, is also translated as “be indulgent” and “forgive”. (e) “Charizomai” is variously translated as “forgive” (hand over, give, grant, give freely). All these words apply to forgiveness granted by God, as well as that given by one person to another. There are several aspects of forgiveness that are presented to us in the Scriptures: (a) The mind and thought of God Himself towards the sinner whom He forgives. On the basis of Christ’s sacrifice, God not only stops holding guilty those who have faith in Christ’s blood, but also grants them favor from him. “I will remember his sins and transgressions no more” (Heb. 10:17). Thus, all sense of imputation of sin disappears from the mind of God. “God also forgave you in Christ” (“echarisato”, forgiven in grace; Eph. 4:32). Likewise in the OT: “I will heal his rebellion, I will love you with pure grace”…