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The first biblical occurrence is in Moses’ prayer of intercession on behalf of the
Israelites: “… It is a stiffnecked people; and [forgive] our iniquity and our sin, and take
us for thine inheritance” (Exod. 34:9). The basic meaning undergoes no change
throughout the Old Testament. God is always the subject of “forgiveness.” No other Old
Testament verb means “to forgive,” although several verbs include “forgiveness” in the
range of meanings given a particular context (e.g.,
and
(
in Exod. 32:32;
in Ezek. 16:63).
The verb occurs throughout the Old Testament. Most occurrences of
are in the
sacrificial laws of Leviticus and Numbers. In the typology of the Old Testament,
sacrifices foreshadowed the accomplished work of Jesus Christ, and the Old Testament
believer was assured of “forgiveness” based on sacrifice: “And the priest shall make an
atonement [for him in regard to his sin]” (Num. 15:25, 28), “And it shall be forgiven
him” (Lev. 4:26; cf. vv. 20, 31, 35; 5:10, 13, 16, 18). The mediators of the atonement
were the priests who offered the sacrifice. The sacrifice was ordained by God to promise
ultimate “forgiveness” in God’s sacrifice of His own Son. Moreover, sacrifice was
appropriately connected to atonement, as there is no forgiveness without the shedding of
blood (Lev. 4:20; cf. Heb. 9:22).
Out of His grace, God alone “forgives” sin. The Israelites experienced God’s
“forgiveness” in the wilderness and in the Promised Land. As long as the temple stood,
sacrificial atonement continued and the Israelites were assured of God’s “forgiveness.”
When the temple was destroyed and sacrifices ceased, God sent the prophetic word that
He graciously would restore Israel out of exile and “forgive” its sins (Jer. 31:34).
The psalmist appealed to God’s great name in his request for “forgiveness”: “For thy
name’s sake, O Lord, pardon mine iniquity; for it is great” (Ps. 25:11). David praised
God for the assurance of “forgiveness” of sins: “Bless the Lord, O my soul … , who
forgiveth all thine iniquities …” (Ps. 103:2-3). The Old Testament saints, while involved
in sacrificial rites, put their faith in God.
In the Septuagint,
is most frequently translated by
(“to be
gracious; be merciful”),
(“to propitiate, expiate”) and
2
(“to forgive,
pardon, leave, cancel”). The translation “to forgive” is found in most English versions
(
KJV
,
RSV
,
NASB
,
NIV
), and at times also “to pardon” (
KJV
,
RSV
).
TO FORM
(
, 3335), “to form, mold, fashion.” A word common to Hebrew in all its
periods,
is used in modern Hebrew in the sense of “to produce,” or “to create.”
The word is found just over 60 times in the Hebrew Old Testament. The first occurrence
in the Old Testament is in Gen. 2:7: “… God formed man of the dust of the ground,”
reflecting the basic meaning of “molding” something to a desired shape.
'
is a technical potter’s word, and it is often used in connection with the potter
at work (Isa. 29:16; Jer. 18:4, 6). The word is sometimes used as a general term of
“craftsmanship or handiwork,” whether molding, carving, or casting (Isa. 44:9-10, 12).
The word may be used to express the “forming of plans in one’s mind (Ps. 94:20;
KJV
, “frameth”).
'
is frequently used to describe God’s creative activity, whether