No. The explicit message of the gospel is to be set free from sin. Jesus came to TAKE AWAY the sins of the world...not cover them up.
Again, look up in a non-partisan dictionary, the meaning of both "deror" and "aphesis". If someone has to change the meaning of words to get at the desired meaning, then I run for the hills....as any diligent seeker should.
Here are two main words in the Old Testament for “forgiveness,” and they’re usually translated in the semantic range or cluster of “pardon” / “pardoned” / “forgive” / “forgiveness” / “forgiven” / “forgiving.” Together they form a mega-them in the Hebrew Bible. The two words are
nāśā and sālǎḥ.
The first word is transliterated nāśā.
The word nāśā (accent on the second syllable, with the vowel sounding like the word “ah’”) means “the taking away, forgiveness or pardon of sin, iniquity, and transgression.” So characteristic is this action of taking away sin that it is listed as one of God’s attributes (e.g., Exod 34:7; Num 14:18, Mic 7:18).
Sin can be forgiven and forgotten by God because it is “taken up and carried away.” In Exodus 32:32, 34:7, Numbers 14:18, 1 Samuel 15:25, Job 7:21, and Micah 7:18, nāśā means “take away guilt, iniquity, transgression, etc.” (i.e., “forgive” or “pardon”). Micah 7:18-19 contains these wonderful words:
Who is a God like you,
who pardons [nāśā] sin and forgives the transgression
of the remnant of his inheritance?
You do not stay angry forever
but delight to show mercy.
You will again have compassion on us;
you will tread our sins underfoot
and hurl all our iniquities into the depths of the sea.
This passage reveals that no angel or human has a character so willing to pardon wickedness done against himself or others as God does. Micah 7:18 says that God delights in showing mercy. This means he enjoys doing it. He does not pardon our sins in a begrudging way.
Verse 19 here shows how far God removes our sins from us. He figuratively hurls them into the depths of the sea.
The second word is transliterated sālǎḥ.
The word sālǎḥ (accent on the second syllable, same vowel sound as nāśā, hard “ch” ending as in “Bach”) is used of God’s offer of pardon and forgiveness to the sinner. Never does this word in any of its forms refer to people forgiving each other (e.g., Exod 34:9; Num 14:19-20; 2 Kgs 5:18, 24:4; Ps 25:11; Isa 55:7; Jer 5:1, 7, 33:8, 50:20; Lam 3:42). It is exclusively a divine action.
Sālǎḥ removes guilt associated with a moral sin or wrongdoing connected to a ritual or vow. Isaiah 55:7 reveals that God calls individuals to turn from their known sinful ways and thoughts to him so that their sins may be pardoned:
Let the wicked forsake his way
and the evil man his thoughts.
Let him turn to the Lord, and he will have mercy on him,
and to our God, for he will freely pardon [sālǎḥ].
And now let us add a New Testament (Greek) word to the mix:
The Greek word is transliterated Iēsous.
Iēsous (ee-YAY-soos) is a proper noun that comes into English as “Jesus,” which is the Greek form of the Hebrew “Joshua,” meaning “the Lord saves.” Matthew 1:21 says:
She will give birth to a son, and you are to give him the name Jesus [Iēsous], because he will save his people from their sins.
According to the New Testament, Jesus is the incarnate Word of God, the Creator and Savior of the world, the founder of Christianity, and the sinless exemplar of the nature and ways of God. Since the name was common in his lifetime, he was usually referred to in a more specific way, such as “Jesus of Nazareth” (e.g., John 1:26).
“Christ,” which means “the anointed one,” is a title acknowledging that Jesus was the expected Messiah of Israel. In the Gospels, Jesus is usually identified as “the Christ” (e.g., Matt 16:16). After Peter’s sermon at Pentecost in Acts 2:38, he was usually referred to as “Jesus Christ.” This composite name joins the historic figure with the messianic role that prophetic expectation and early Christianity knew he possessed.
In Luke 7:36-50, Jesus is anointed by a sinful woman in the presence of Simon the Pharisee, a religious leader in first-century Israel. The scene is provocative and scandalous for its day, but the encounter ends like this in vv. 48-49:
Then Jesus said to her, “Your sins are forgiven.” The other guests began to say among themselves, “Who is this who even forgives sins?”
That’s the right question to ask. Jesus Christ is the embodied forgiveness of God. He is nāśā and sālǎḥ in the flesh.
There are two main words in the Old Testament for “forgiveness,” and they’re usually translated in the semantic range or cluster of “pardon” / “pardoned” / “forgive” / “forgivenes…
timandsonya.net
It’s easy to conflate the concepts of “forgiveness” and “atonement” as being two ways of saying the same thing. For many Bible readers, the popular Christian understanding of “at-one-ment” between people and God signifies the moment of "forgiveness." However, as noted in our previous article, “atonement” refers to the eradication of sin rather than to relational reconciliation. In biblical thought, divine forgiveness follows human atonement: once a person’s sin is purged through the sacrificial spilling of blood, God responds to atonement by forgiving the sinner.
The clearest description of forgiveness following atonement appears in Leviticus. After the priest receives offerings from sinners and manipulates blood in a ritual context, “the priest shall make atonement (כפר; kipper) for them, and they shall be forgiven (נסלח; nislach)” (Lev 4:20). The Hebrew for “forgive” is סלח (salach), which can also be understood as “pardon.” In the Levitical sequence, the act of atonement is dependent on human action, not on God. The Lord gives humans the opportunity to make atonement for themselves so that forgiveness can come from Heaven. As God tells Israel, “For the life of the flesh [of the animal] is in the blood, and I have given it to you on the altar to make atonement (לכפר; lekhaper) for your lives” (Lev 17:11). Once human beings make atonement, God forgives sinners.
God can forgive or “pardon” sin without the shedding of atoning blood, but only blood enacts “atonement”—i.e., the eradication of the physical burden of sin from the world. For instance, Moses asks God with reference to Israel in the wilderness, “Please pardon (סלח; selach) the iniquity of this people, according to the greatness of your steadfast love,” and God tells Moses, “I have pardoned (סלחתי; salachti) according to your word” (Numbers 14:19-20). God forgives Israel, but this does not preclude the need for the stain of sin to be removed through atonement (in fact, the very next chapter of Numbers details the steps for priestly atonement; see Num 15:1-31). To use an analogy, imagine a guest spilling coffee on a homeowner’s rug: the host can “forgive” or “pardon” the mistake, but the stain will remain on the rug until the guest scrubs it out. Likewise, God can pardon sins, but only human atonement can purge the stain of sin. This is part of the reason why Yeshua had to be “incarnate” as a human being; namely, so that he could perform the human act of atonement on the cross.
Based on Jesus’ sacrificial atonement, God grants forgiveness.
How many more Hebrew words do you need to let you know forgiveness, that we need forgiveness from YHVH into Yeshua is biblical? Not JUST a covering up but as far as the east is from the west?
What Bible version are you reading?
