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Selected Verse: Matthew 26:28 - King James

Verse	Translation	Text
Mt 26:28	King James	For this is my blood of the new testament, which is shed for many for the remission of sins.

Summary Of Commentaries Associated With The Selected Verse

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The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
remission Forgiveness. Summary: The Greek word translated "remission" in (Mat 26:28); (Act 10:43); (Heb 9:22) is elsewhere rendered "forgiveness." It means, to send off, or away. And this, throughout Scripture, is the one fundamental meaning of forgiveness -- to separate the sin from the sinner. Distinction must be made between divine and human forgiveness: (1) Human forgiveness means the remission of penalty. In the Old Testament and the New, in type and fulfilment, the divine forgiveness follows the execution of the penalty. "The priest shall make an atonement for his sin that he had committed, and it shall be forgiven him" (Lev 4:35). "This is my blood of the new covenant, which is shed for many for the remission sending away, forgiveness of sins" (Mat 25:28). "Without shedding of blood there is no remission" (Heb 9:22). See "Sacrifice" (See Scofield) - (Gen 4:4); (Gen 4:4). (See Scofield) - (Heb 10:18). The sin of the justified believer interrupts his fellowship, and is forgiven upon confession, but always on the ground of Christ's propitiating sacrifice; (Jo1 1:6-9); (Jo1 2:2). (2) Human forgiveness rests upon and results from the divine forgiveness. In many passages this is assumed rather than stated, but the principle is declared in (Eph 4:32); (Mat 18:32); (Mat 18:33). sins Sin (See Scofield) - (Rom 3:23).

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]

remission

Forgiveness. Summary:

The Greek word translated "remission" in (Mat 26:28); (Act 10:43); (Heb 9:22) is elsewhere rendered "forgiveness." It means, to send off, or away. And this, throughout Scripture, is the one fundamental meaning of forgiveness -- to separate the sin from the sinner. Distinction must be made between divine and human forgiveness:

(1) Human forgiveness means the remission of penalty. In the Old Testament and the New, in type and fulfilment, the divine forgiveness follows the execution of the penalty. "The priest shall make an atonement for his sin that he had committed, and it shall be forgiven him" (Lev 4:35).

"This is my blood of the new covenant, which is shed for many for the remission sending away, forgiveness of sins" (Mat 25:28). "Without shedding of blood there is no remission" (Heb 9:22).

See "Sacrifice"

(See Scofield) - (Gen 4:4); (Gen 4:4).

(See Scofield) - (Heb 10:18).

The sin of the justified believer interrupts his fellowship, and is forgiven upon confession, but always on the ground of Christ's propitiating sacrifice; (Jo1 1:6-9); (Jo1 2:2).

(2) Human forgiveness rests upon and results from the divine forgiveness. In many passages this is assumed rather than stated, but the principle is declared in (Eph 4:32); (Mat 18:32); (Mat 18:33).

sins

Sin

(See Scofield) - (Rom 3:23).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Testament (διαθήκης) From διατίθημι, to distribute; dispose of. Hence of the disposition of one's property. On the idea of disposing or arranging is based that of settlement or agreement, and thence of a covenant. The Hebrew word of which this is a translation is primarily covenant, from a verb meaning to cut. Hence the phrase, to make a covenant, in connection with dividing the victims slain in ratification of covenants (Gen 15:9-18). Covenant is the general Old Testament sense of the word (Kg1 20:34; Isa 28:15; Sa1 18:3); and so in the New Testament. Compare Mar 14:24; Luk 1:72; Luk 22:20; Act 3:25; Act 7:8. Bishop Lightfoot, on Gal 3:15, observes that the word is never found in the New Testament in any other sense than that of covenant, with the exception of Heb 9:15-17, where it is testament. We cannot admit this exception, since we regard that passage as one of the best illustrations of the sense of covenant. See on Heb 9:15-17. Render here as Rev., covenant. Is shed (ἐκχυννόμενον) The present participle, is being shed. Christ's thought goes forward to the consummation.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
This is the sign of my blood, whereby the new testament or covenant is confirmed. Which is shed for many - As many as spring from Adam.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
For this is my blood of the New Testament - This is the reading both here and in St. Mark; but St. Luke and St. Paul say, This cup is the New Testament in my blood. This passage has been strangely mistaken: by New Testament, many understand nothing more than the book commonly known by this name, containing the four Gospels, Acts of the Apostles, apostolical Epistles, and book of the Revelation; and they think that the cup of the New Testament means no more than merely that cup which the book called the New Testament enjoins in the sacrament of the Lord's Supper. As this is the case, it is highly necessary that this term should be explained. The original, Η Καινη Διαθηκη, which we translate, The New Testament, and which is the general title of all the contents of the book already described, simply means, the new Covenant. Covenant, from con, together, and venio, I come, signifies an agreement, contract, or compact, between two parties, by which both are mutually bound to do certain things, on certain conditions and penalties. It answers to the Hebrew ברית berith, which often signifies, not only the covenant or agreement, but also the sacrifice which was slain on the occasion, by the blood of which the covenant was ratified; and the contracting parties professed to subject themselves to such a death as that of the victim, in case of violating their engagements. An oath of this kind, on slaying the covenant sacrifice, was usual in ancient times: so in Homer, when a covenant was made between the Greeks and the Trojans, and the throats of lambs were cut, and their blood poured out, the following form of adjuration was used by the contracting parties: - Ζευ κυδιϚε, μεγιϚε, και αθανατοι θεοι αλλοι, Οπποτεροι προτεροι υπερ ορκια πημηνειαν, Ωδε σφ' εγκεφαλος χαμαδις ρεοι, ως οδε οινος, Αυτων, και τεκεων· αλοχοι δ' αλλοισι μιγειεν. All glorious Jove, and ye, the powers of heaven! Whoso shall violate this contract first, So be their blood, their children's and their own, Poured out, as this libation, on the ground And let their wives bring forth to other men! Iliad l. iii. v. 298-301 Our blessed Savior is evidently called the Διαθηκη, ברית berith, or covenant sacrifice, Isa 42:6; Isa 49:8; Zac 9:11. And to those Scriptures he appears to allude, as in them the Lord promises to give him for a covenant (sacrifice) to the Gentiles, and to send forth, by the blood of this covenant (victim) the prisoners out of the pit. The passages in the sacred writings which allude to this grand sacrificial and atoning act are almost innumerable. See the Preface to Matthew. In this place, our Lord terms his blood the blood of the New covenant; by which he means that grand plan of agreement, or reconciliation, which God was now establishing between himself and mankind, by the passion and death of his Son, through whom alone men could draw nigh to God; and this New covenant is mentioned in contradistinction from the Old covenant, η παλαια Διαθηκη, Co2 3:14, by which appellative all the books of the Old Testament were distinguished, because they pointed out the way of reconciliation to God by the blood of the various victims slain under the law; but now, as the Lamb of God, which taketh away the sin of the world, was about to be offered up, a New and Living way was thereby constituted, so that no one henceforth could come unto the Father but by Him. Hence all the books of the New Testament, which bear unanimous testimony to the doctrine of salvation by faith through the blood of Jesus, are termed, Η Καινη Διαθηκη, The New covenant. See the Preface. Dr. Lightfoot's Observations on this are worthy of serious notice. "This is my blood of the New Testament. Not only the seal of the covenant, but the sanction of the new covenant. The end of the Mosaic economy, and the confirming of a new one. The confirmation of the old covenant was by the blood of bulls and goats, Exodus 24, Hebrews 9, because blood was still to be shed: the confirmation of the new was by a cup of wine, because under the new covenant there is no farther shedding of blood. As it is here said of the cup, This cup is the New Testament in my blood; so it might be said of the cup of blood, Exodus 24, That cup was the Old Testament in the blood of Christ: there, all the articles of that covenant being read over, Moses sprinkled all the people with blood, and said, This is the blood of the covenant which God hath made with you; and thus the old covenant or testimony was confirmed. In like manner, Christ, having published all the articles of the new covenant, he takes the cup of wine, and gives them to drink, and saith. This is the New Testament in my blood; and thus the new covenant was established." - Works, vol. ii. p. 260. Which is shed (εκχυνομενον, poured out) for many - Εκχεω and εκχυω, to pour out, are often used in a sacrificial sense in the Septuagint, and signify to pour out or sprinkle the blood of the sacrifices before the altar of the Lord, by way of atonement. See Kg2 16:15; Lev 8:15; Lev 9:9; Exo 29:12; Lev 4:7, Lev 4:14, Lev 4:17, Lev 4:30, Lev 4:34; and in various other places. Our Lord, by this very remarkable mode of expression, teaches us that, as his body was to be broken or crucified, υπερ ημων, in our stead, so here the blood was to be poured out to make an atonement, as the words, remission of sins, sufficiently prove for without shedding of blood there was no remission, Heb 9:22, nor any remission by shedding of blood, but in a sacrificial way. See the passages above, and on Mat 26:26 (note). The whole of this passage will receive additional light when collated with Isa 53:11, Isa 53:12. By his knowledge shall my righteous servant justify Many, for he shall bear their iniquities - because he hath Poured Out his soul unto death, and he bare the sin of Many. The pouring out of the soul unto death, in the prophet, answers to, this is the blood of the new covenant which is poured out for you, in the evangelists; and the רבים, rabbim, multitudes, in Isaiah, corresponds to the Many, πολλων, of Matthew and Mark. The passage will soon appear plain, when we consider that two distinct classes of persons are mentioned by the prophet. 1. The Jews. Isa 53:4. Surely he hath borne Our griefs, and carried Our sorrows. Isa 53:5. But he was wounded for Our transgressions, he was bruised for Our iniquities, the chastisement of Our peace was upon him. Isa 53:6. All We like sheep have gone astray, and the Lord hath laid upon him the iniquity of Us all. 2. The Gentiles. Isa 53:11. By his knowledge, בדעתו bedaato, i.e. by his being made known, published as Christ crucified among the Gentiles, he shall justify רבים rabbim, the multitudes, (the Gentiles), for he shall (also) bear Their offenses, as well as Ours, the Jews, Isa 53:4, etc. It is well known that the Jewish dispensation, termed by the apostle as above, η παλαια διαθηκη, the Old covenant, was partial and exclusive. None were particularly interested in it save the descendants of the twelve sons of Jacob: whereas the Christian dispensation, η καινη διαθηκη, the New covenant, referred to by our Lord in this place, was universal; for as Jesus Christ by the grace of God tasted death for Every man, Heb 2:9, and is that Lamb of God that taketh away the sin of the World, Joh 1:29, who would have All Men to be saved, and come to the knowledge of the truth, Ti1 2:4, even that knowledge of Christ crucified, by which they are to be justified, Isa 53:11, therefore he has commanded his disciples to go into all the world, and preach the Gospel to Every Creature, Mar 16:15. The reprobate race, those who were no people, and not beloved, were to be called in; for the Gospel was to be preached to all the world, though it was to begin at Jerusalem, Luk 24:47. For this purpose was the blood of the new covenant sacrifice poured out for the multitudes, that there might be but one fold, as there is but one Shepherd; and that God might be All and in All. For the remission of sins - Εις αφεσις αμαρτιων, for (or, in reference to) the taking away of sins. For, although the blood is shed, and the atonement made, no man's sins are taken away until, as a true penitent, he returns to God, and, feeling his utter incapacity to save himself, believes in Christ Jesus, who is the justifier of the ungodly. The phrase, αφεσις των αμαρτιων, remission of sins, (frequently used by the Septuagint), being thus explained by our Lord, is often used by the evangelists and the apostles; and does not mean merely the pardon of sins, as it is generally understood, but the removal or taking away of sins; not only the guilt, but also the very nature of sin, and the pollution of the soul through it; and comprehends all that is generally understood by the terms justification and sanctification. For the use and meaning of the phrase αφεσις αμαρτιων, see Mar 1:4; Luk 1:77; Luk 3:3; Luk 24:47; Act 2:38; Act 5:31; Act 10:43; Act 13:38; Act 26:18; Col 1:14; Heb 10:18. Both St. Luke and St. Paul add, that, after giving the bread, our Lord said, Do this in remembrance of me. And after giving the cup, St. Paul alone adds, This do ye, as oft as ye drink it, in remembrance of me. The account, as given by St. Paul, should be carefully followed, being fuller, and received, according to his own declaration, by especial revelation from God. See Co1 11:23, For I have received of the Lord that which also I delivered unto you, etc. See the harmonized view above.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

For this is my blood of the New Testament - This is the reading both here and in St. Mark; but St. Luke and St. Paul say, This cup is the New Testament in my blood. This passage has been strangely mistaken: by New Testament, many understand nothing more than the book commonly known by this name, containing the four Gospels, Acts of the Apostles, apostolical Epistles, and book of the Revelation; and they think that the cup of the New Testament means no more than merely that cup which the book called the New Testament enjoins in the sacrament of the Lord's Supper. As this is the case, it is highly necessary that this term should be explained. The original, Η Καινη Διαθηκη, which we translate, The New Testament, and which is the general title of all the contents of the book already described, simply means, the new Covenant. Covenant, from con, together, and venio, I come, signifies an agreement, contract, or compact, between two parties, by which both are mutually bound to do certain things, on certain conditions and penalties. It answers to the Hebrew ברית berith, which often signifies, not only the covenant or agreement, but also the sacrifice which was slain on the occasion, by the blood of which the covenant was ratified; and the contracting parties professed to subject themselves to such a death as that of the victim, in case of violating their engagements. An oath of this kind, on slaying the covenant sacrifice, was usual in ancient times: so in Homer, when a covenant was made between the Greeks and the Trojans, and the throats of lambs were cut, and their blood poured out, the following form of adjuration was used by the contracting parties: -

Ζευ κυδιϚε, μεγιϚε, και αθανατοι θεοι αλλοι,

Οπποτεροι προτεροι υπερ ορκια πημηνειαν,

Ωδε σφ' εγκεφαλος χαμαδις ρεοι, ως οδε οινος,

Αυτων, και τεκεων· αλοχοι δ' αλλοισι μιγειεν.

All glorious Jove, and ye, the powers of heaven!

Whoso shall violate this contract first,

So be their blood, their children's and their own,

Poured out, as this libation, on the ground

And let their wives bring forth to other men!

Iliad l. iii. v. 298-301

Our blessed Savior is evidently called the Διαθηκη, ברית berith, or covenant sacrifice, Isa 42:6; Isa 49:8; Zac 9:11. And to those Scriptures he appears to allude, as in them the Lord promises to give him for a covenant (sacrifice) to the Gentiles, and to send forth, by the blood of this covenant (victim) the prisoners out of the pit. The passages in the sacred writings which allude to this grand sacrificial and atoning act are almost innumerable. See the Preface to Matthew.

In this place, our Lord terms his blood the blood of the New covenant; by which he means that grand plan of agreement, or reconciliation, which God was now establishing between himself and mankind, by the passion and death of his Son, through whom alone men could draw nigh to God; and this New covenant is mentioned in contradistinction from the Old covenant, η παλαια Διαθηκη, Co2 3:14, by which appellative all the books of the Old Testament were distinguished, because they pointed out the way of reconciliation to God by the blood of the various victims slain under the law; but now, as the Lamb of God, which taketh away the sin of the world, was about to be offered up, a New and Living way was thereby constituted, so that no one henceforth could come unto the Father but by Him. Hence all the books of the New Testament, which bear unanimous testimony to the doctrine of salvation by faith through the blood of Jesus, are termed, Η Καινη Διαθηκη, The New covenant. See the Preface.

Dr. Lightfoot's Observations on this are worthy of serious notice.

"This is my blood of the New Testament. Not only the seal of the covenant, but the sanction of the new covenant. The end of the Mosaic economy, and the confirming of a new one. The confirmation of the old covenant was by the blood of bulls and goats, Exodus 24, Hebrews 9, because blood was still to be shed: the confirmation of the new was by a cup of wine, because under the new covenant there is no farther shedding of blood. As it is here said of the cup, This cup is the New Testament in my blood; so it might be said of the cup of blood, Exodus 24, That cup was the Old Testament in the blood of Christ: there, all the articles of that covenant being read over, Moses sprinkled all the people with blood, and said, This is the blood of the covenant which God hath made with you; and thus the old covenant or testimony was confirmed. In like manner, Christ, having published all the articles of the new covenant, he takes the cup of wine, and gives them to drink, and saith. This is the New Testament in my blood; and thus the new covenant was established." - Works, vol. ii. p. 260.

Which is shed (εκχυνομενον, poured out) for many - Εκχεω and εκχυω, to pour out, are often used in a sacrificial sense in the Septuagint, and signify to pour out or sprinkle the blood of the sacrifices before the altar of the Lord, by way of atonement. See Kg2 16:15; Lev 8:15; Lev 9:9; Exo 29:12; Lev 4:7, Lev 4:14, Lev 4:17, Lev 4:30, Lev 4:34; and in various other places. Our Lord, by this very remarkable mode of expression, teaches us that, as his body was to be broken or crucified, υπερ ημων, in our stead, so here the blood was to be poured out to make an atonement, as the words, remission of sins, sufficiently prove for without shedding of blood there was no remission, Heb 9:22, nor any remission by shedding of blood, but in a sacrificial way. See the passages above, and on Mat 26:26 (note).

The whole of this passage will receive additional light when collated with Isa 53:11, Isa 53:12. By his knowledge shall my righteous servant justify Many, for he shall bear their iniquities - because he hath Poured Out his soul unto death, and he bare the sin of Many. The pouring out of the soul unto death, in the prophet, answers to, this is the blood of the new covenant which is poured out for you, in the evangelists; and the רבים, rabbim, multitudes, in Isaiah, corresponds to the Many, πολλων, of Matthew and Mark. The passage will soon appear plain, when we consider that two distinct classes of persons are mentioned by the prophet.

1. The Jews. Isa 53:4. Surely he hath borne Our griefs, and carried Our sorrows. Isa 53:5. But he was wounded for Our transgressions, he was bruised for Our iniquities, the chastisement of Our peace was upon him. Isa 53:6. All We like sheep have gone astray, and the Lord hath laid upon him the iniquity of Us all.

2. The Gentiles. Isa 53:11. By his knowledge, בדעתו bedaato, i.e. by his being made known, published as Christ crucified among the Gentiles, he shall justify רבים rabbim, the multitudes, (the Gentiles), for he shall (also) bear Their offenses, as well as Ours, the Jews, Isa 53:4, etc.

It is well known that the Jewish dispensation, termed by the apostle as above, η παλαια διαθηκη, the Old covenant, was partial and exclusive. None were particularly interested in it save the descendants of the twelve sons of Jacob: whereas the Christian dispensation, η καινη διαθηκη, the New covenant, referred to by our Lord in this place, was universal; for as Jesus Christ by the grace of God tasted death for Every man, Heb 2:9, and is that Lamb of God that taketh away the sin of the World, Joh 1:29, who would have All Men to be saved, and come to the knowledge of the truth, Ti1 2:4, even that knowledge of Christ crucified, by which they are to be justified, Isa 53:11, therefore he has commanded his disciples to go into all the world, and preach the Gospel to Every Creature, Mar 16:15. The reprobate race, those who were no people, and not beloved, were to be called in; for the Gospel was to be preached to all the world, though it was to begin at Jerusalem, Luk 24:47. For this purpose was the blood of the new covenant sacrifice poured out for the multitudes, that there might be but one fold, as there is but one Shepherd; and that God might be All and in All.

For the remission of sins - Εις αφεσις αμαρτιων, for (or, in reference to) the taking away of sins. For, although the blood is shed, and the atonement made, no man's sins are taken away until, as a true penitent, he returns to God, and, feeling his utter incapacity to save himself, believes in Christ Jesus, who is the justifier of the ungodly.

The phrase, αφεσις των αμαρτιων, remission of sins, (frequently used by the Septuagint), being thus explained by our Lord, is often used by the evangelists and the apostles; and does not mean merely the pardon of sins, as it is generally understood, but the removal or taking away of sins; not only the guilt, but also the very nature of sin, and the pollution of the soul through it; and comprehends all that is generally understood by the terms justification and sanctification. For the use and meaning of the phrase αφεσις αμαρτιων, see Mar 1:4; Luk 1:77; Luk 3:3; Luk 24:47; Act 2:38; Act 5:31; Act 10:43; Act 13:38; Act 26:18; Col 1:14; Heb 10:18.

Both St. Luke and St. Paul add, that, after giving the bread, our Lord said, Do this in remembrance of me. And after giving the cup, St. Paul alone adds, This do ye, as oft as ye drink it, in remembrance of me. The account, as given by St. Paul, should be carefully followed, being fuller, and received, according to his own declaration, by especial revelation from God. See Co1 11:23, For I have received of the Lord that which also I delivered unto you, etc. See the harmonized view above.

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²³ For all have sinned, and come short of the glory of God;

³³ Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?

³² Then his lord, after that he had called him, said unto him, O thou wicked servant, I forgave thee all that debt, because thou desiredst me:

³² And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you.

² And he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world.

⁶ If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth:
⁷ But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.
⁸ If we say that we have no sin, we deceive ourselves, and the truth is not in us.
⁹ If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.

¹⁸ Now where remission of these is, there is no more offering for sin.

⁴ And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering:

²² And almost all things are by the law purged with blood; and without shedding of blood is no remission.

²⁸ Take therefore the talent from him, and give it unto him which hath ten talents.

³⁵ And he shall take away all the fat thereof, as the fat of the lamb is taken away from the sacrifice of the peace offerings; and the priest shall burn them upon the altar, according to the offerings made by fire unto the LORD: and the priest shall make an atonement for his sin that he hath committed, and it shall be forgiven him.

²² And almost all things are by the law purged with blood; and without shedding of blood is no remission.

⁴³ To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

²⁸ For this is my blood of the new testament, which is shed for many for the remission of sins.

¹⁵ And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
¹⁶ For where a testament is, there must also of necessity be the death of the testator.
¹⁷ For a testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

¹⁵ Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.

⁸ And he gave him the covenant of circumcision: and so Abraham begat Isaac, and circumcised him the eighth day; and Isaac begat Jacob; and Jacob begat the twelve patriarchs.

²⁵ Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed.

²⁰ Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you.

⁷² To perform the mercy promised to our fathers, and to remember his holy covenant;

²⁴ And he said unto them, This is my blood of the new testament, which is shed for many.

³ Then Jonathan and David made a covenant, because he loved him as his own soul.

¹⁵ Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves:

³⁴ And Benhadad said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then said Ahab, I will send thee away with this covenant. So he made a covenant with him, and sent him away.

⁹ And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.
¹⁰ And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.
¹¹ And when the fowls came down upon the carcases, Abram drove them away.
¹² And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.
¹³ And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
¹⁴ And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.
¹⁵ And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.
¹⁶ But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.
¹⁷ And it came to pass, that, when the sun went down, and it was dark, behold a smoking furnace, and a burning lamp that passed between those pieces.
¹⁸ In the same day the LORD made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates:

²³ For I have received of the Lord that which also I delivered unto you, That the Lord Jesus the same night in which he was betrayed took bread:

¹⁸ Now where remission of these is, there is no more offering for sin.

¹⁴ In whom we have redemption through his blood, even the forgiveness of sins:

¹⁸ To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me.

³⁸ Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins:

⁴³ To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins.

³¹ Him hath God exalted with his right hand to be a Prince and a Saviour, for to give repentance to Israel, and forgiveness of sins.

³⁸ Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost.

⁴⁷ And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

³ And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins;

⁷⁷ To give knowledge of salvation unto his people by the remission of their sins,

⁴ John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.

⁴⁷ And that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem.

¹⁵ And he said unto them, Go ye into all the world, and preach the gospel to every creature.

¹¹ He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

⁴ Who will have all men to be saved, and to come unto the knowledge of the truth.

²⁹ The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.

⁹ But we see Jesus, who was made a little lower than the angels for the suffering of death, crowned with glory and honour; that he by the grace of God should taste death for every man.

⁴ Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

¹¹ He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

⁶ All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

⁵ But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed.

⁴ Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.

¹² Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.

¹¹ He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities.

²⁶ And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body.

²² And almost all things are by the law purged with blood; and without shedding of blood is no remission.

³⁴ And the priest shall take of the blood of the sin offering with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar:

³⁰ And the priest shall take of the blood thereof with his finger, and put it upon the horns of the altar of burnt offering, and shall pour out all the blood thereof at the bottom of the altar.

¹⁷ And the priest shall dip his finger in some of the blood, and sprinkle it seven times before the LORD, even before the vail.

¹⁴ When the sin, which they have sinned against it, is known, then the congregation shall offer a young bullock for the sin, and bring him before the tabernacle of the congregation.

⁷ And the priest shall put some of the blood upon the horns of the altar of sweet incense before the LORD, which is in the tabernacle of the congregation; and shall pour all the blood of the bullock at the bottom of the altar of the burnt offering, which is at the door of the tabernacle of the congregation.

¹² And thou shalt take of the blood of the bullock, and put it upon the horns of the altar with thy finger, and pour all the blood beside the bottom of the altar.

⁹ And the sons of Aaron brought the blood unto him: and he dipped his finger in the blood, and put it upon the horns of the altar, and poured out the blood at the bottom of the altar:

¹⁵ And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.

¹⁵ And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king's burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brasen altar shall be for me to enquire by.

¹⁴ But their minds were blinded: for until this day remaineth the same vail untaken away in the reading of the old testament; which vail is done away in Christ.

¹¹ As for thee also, by the blood of thy covenant I have sent forth thy prisoners out of the pit wherein is no water.

⁸ Thus saith the LORD, In an acceptable time have I heard thee, and in a day of salvation have I helped thee: and I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages;

⁶ I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;