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102 Bible Verses about Forgiving a Friend
Forgiving truly frees your soul, heals you deep down, and brings such peace of mind. There's no better feeling than having a clear conscience and a healthy heart. Holding onto unforgiveness just breeds anger, pain, depression, sadness, resentment, and so much more. God wants you to experience true freedom by learning to forgive, just as He forgives your sins and offenses every single day.
Even in your mistakes and weaknesses, God shows you His love, always giving you new chances. He wants you to extend that same grace to the people around you.
If you forgive others, your Heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive your sins. Jesus teaches us to forgive through His own example, showing eternal love to those who betrayed Him, even His closest friends.
Maybe you've been hurt and let down by friends, and your trust has been broken. But you should follow Jesus' example and forgive them. Choose to start fresh and not lose friendships over pride or arrogance. Practice humility and ask for forgiveness for any wrongs you've committed. Forgiveness isn't about making things right with the other person; it's about making things right with yourself and letting go of the burden that's holding you back and affecting your relationship with God.
If you love your friend, reach out, talk things through, and create new memories together. Leave the past behind, learn from it, and look forward to a beautiful future. Hold onto the principles of loyalty, honesty, and transparency, and your bond will be unshakable. Always remember Proverbs 17:9: "Whoever covers an offense seeks love, but he who repeats a matter separates close friends."
For if you give men mechila (pardon, forgiveness) for their chattaim (sins), so also your Av sh'ba'Shomayim will give selicha (forgiveness) to you.
But if you do not give men mechila (forgiveness), neither will your chattaim receive selicha from your Av.
He that covereth a peysha (transgression) seeketh love; but he that repeateth a matter separateth the best of friends.
He that covereth his peysha'im (sins) shall not prosper, but he who confesseth and forsaketh them shall find mercy.
Judge not, lest you be judged. And do not condemn, and by no means may you be condemned. If you pardon with mechila (forgiveness), you will be pardoned with selicha (forgiveness).
And when you stand davening, grant selicha (forgiveness) if something you hold against someone, in order that your Avinu sh'ba'Shomayim may grant you selicha for your peyshaim (transgressions). [
Pay attention to yourselves. If your ach sins and you rebuke him, and if he makes teshuva, grant him selicha (forgiveness).
So it will be on the Yom when the Bar Enosh has his hisgalus (revelation).
On that yom let not anyone on the housetop come back down inside for any of his property in the bais, and the one in a sadeh (field) likewise let him not turn back for things left behind.
Remember eshet Lot (Lotʼs wife).
Whoever seeks to preserve his nefesh will lose it; but whoever loses it, will preserve it.
I say to you, in lailah hazeh there will be two in one bed: one will be taken; and the other will be left.
There will be shtayim (two) grinding at the same place: one will be taken, but the other will be left.
Shtayim will be in the sadeh (field); one will be taken and the other left.
And in reply they say to him, Where, Adoneinu? But Rebbe, Melech HaMoshiach said to them, Where the NEVELAH is, there also the nesharim (vultures, eagles [popularly]) will be gathered together.
And if shevah pe'amim during the yom he sins against you and shevah pe'amim he turns around to you saying, I make teshuva, you will grant him selicha.
He hath not dealt with us according to chata'einu (our sins); nor repaid us according to avonoteinu (our iniquities).
For as Shomayim is high above ha'aretz, so great is His chesed toward them that fear Him.
As far as the mizrach (east) is from the ma'arav (west), so far hath He removed peysha'einu (our transgressions) from us.
Repay no one ra'a (evil) for ra'a (evil). Take into consideration what is haTov in the sight of everyone and do that.
If possible, so far as it depends on you, live in shalom with everyone.
Do not take your own revenge, beloved, but give opportunity for G-dʼs Charon Af (burning wrath), for it is written, LI NAKAM V'SHILEM (Vengeance is mine and recompense, repayment) — I am He who will repay, says Hashem.
If Thou, Hashem, shouldest record iniquities, Adonoi, who could stand?
But there is selichah (forgiveness) with Thee; therefore, Thou art feared.
Achim B'Moshiach, if indeed a man is overtaken in some averah, you ones with ruchniyus restore such a one in a spirit of anavah (meekness), watching out for yourself lest also you come under nisayon (temptation).
Now if anyone has caused agmat nefesh (grief), it is not me he has grieved, but to some extent, not to be too severe he has grieved you all.
Sufficient to such a man was this onesh (penalty) by the roiv (majority),
So that, on the contrary, rather you ought to give selichah (forgiveness) and chozek (strength) to him lest efsher (perhaps) such a one may be swallowed up by overwhelming remorse.
Therefore I urge you to confirm to him your ahavah (love).
I, even I, am He that blotteth out thy peysha'im for Mine own sake, and will not remember thy chattot.
Achim b'Moshiach, I do not consider myself to have laid hold; but one zach (thing) I do, forgetting the things behind, and stretching forward to the things ahead,
According to the tachlis I pursue the prize of the Shomayim Aliyah ascent of Hashem, the upward k'riah (call) of HaShem b'Rebbe, Melech HaMoshiach Yehoshua.
(Of Dovid. A maskil) 1 Ashrei is he whose peysha (rebellion) is forgiven, whose chata'ah (sin) is covered.
Many sorrows shall be to the resha'im, but he that trusteth in Hashem, chesed shall envelop and cover him.
Be glad in Hashem, and rejoice, ye tzaddikim; and shout for joy, all ye yishrei lev (upright in heart).
Ashrei is the adam unto whom Hashem imputeth not avon (iniquity), and in whose ruach there is no remiyyah (guile, deceit).
Pursue shalom with kol Bnei Adam, and the kedushah without which no one will see Hashem.
See to it that no one fall short of the Chen v'Chesed Hashem; that no SHORESH of merirut (bitterness) sprouting up may cause tzoros, and by it many be made teme'ot;
For Thou, Adonoi, art tov, and ready to forgive; and plenteous in chesed unto all them that call upon Thee.
If we make vidduy (confession of sin) of chattoteinu (our sins), he is ne'eman (faithful) and tzaddik to grant selicha (forgiveness) of chattoteinu (our sins) and give us tohorah (purification, cleansing) from kol avon.
Judge not lest you be judged.
Or if he asks for a dag (fish), will give him a nachash (snake)?
Therefore, if you, being ra'im (evil ones), know to give matanot tovot (good gifts) to your yeladim, how much more does your Av sh'ba'Shomayim give hatov (the good) to the ones asking Him.
Therefore, everything that you wish Bnei Adam do for you, thus also you do for them. For this is the Torah and the Neviim.
Enter through the derech (way) of the shaar hatzarut (gate of narrowness), for wide is the delet and broad is the rekhov (street) leading to Avaddon (destruction, hell, Abaddon), and rabbim (many) are they who enter through it.
But tzar (narrow) is the delet and constricted is the Derech (Way) that leads to Chayyim (life) and few are the ones finding it.
Beware of the neviei hasheker (false prophets), who come to you in the malbush (clothing) of kevasim (sheep), but within are ravenous ze'evim (wolves).
By their perot (fruits) you will have da'as of them. Surely grapes are not gathered from thorns nor figs from thistles, are they?
So every etz tov (good tree) produces pri tov (good fruit), but the etz nishchat (corrupt tree) produces pri rah.
An etz tov is not able to produce pri rah nor is an etz nishchat able to produce pri tov.
Kol etz (every tree) not producing pri tov is cut off and is thrown into HaEish (the Fire).
For with what gezar din (verdict) you judge, you will be judged, and with what measure you measure, it will be measured to you.
The seichel adam deferreth his anger, and it is his tiferet (glory) to pass over a peysha (transgression).
In Him we have the pedut (redemption, Geulah release on payment of ransom) through the dahm of Moshiach, the selichat chatoteinu (forgiveness of our sins), according to the osher (wealth) of His Chen v'Chesed Hashem (grace of G-d);
Therefore, treat each other as orchim ratzuy (welcome guests), as Rebbe, Melech HaMoshiach welcomed you, to the kavod of Hashem (glory of G-d).
Elohim HaAv is the One who rescued nafsheinu (our souls) from the memshalet (dominion) of Choshech and transferred us into the Malchut of the Zun fun der Oybershter of His ahavah,
In whom we have the pedut (redemption, Geulah release on payment of ransom) through the [kapporah] dahm of Moshiach the selicha (forgiveness) of chatoteinu (our sins).
(For the one directing. Mizmor Dovid.
Make me to hear sasson and simchah; that the atzmot which Thou hast broken may rejoice.
Hide Thy face from my chatta'im, and blot out all mine avonot.
Bara in me a lev tahor, O Elohim; and renew a ruach nekhon (steadfast spirit) within me.
Cast me not away from Thy presence; and take not Thy Ruach Hakodesh from me.
Restore unto me the sasson of Thy salvation; and uphold me with a ruach nedivah (a willing spirit).
Then will I teach poshe'im (transgressors) Thy drakhim; and chatta'im (sinners) shall be converted unto Thee.
Save me from damim (bloodguiltiness), O Elohim, Thou Elohei Teshuati; and my leshon shall sing aloud of Thy tzedakah.
Adonoi, open Thou my lips; and my mouth shall show forth Thy tehillah (praise).
For Thou desirest not zevach (sacrifice); else would I give it; Thou delightest not in olah (burnt offering).
The zivkhei Elohim are a ruach nishbarah (broken spirit); a broken and contrite lev, O Elohim, Thou wilt not despise.
When Natan HaNavi confronted him after he went into Bat-Sheva)
But Rebbe Melech HaMoshiach was saying, Abba, grant selicha to them, for they have no daas of what they are doing. And dividing up his garments, VAPPILU GORAL (they cast lots).
But He, being full of compassion, made kapporah for their avon and destroyed them not; and He many times turned His anger away, and did not stir up all His wrath.
A mattan (gift) in secret pacifieth af (anger), and a shochad (bribe) in the kheyk (bosom), strong wrath.
Therefore I will judge you, O Bais Yisroel, every one according to the drakhim of him, saith Adonoi Hashem. Make teshuvah, and turn yourselves from all your peysha'im, so avon shall not be your michshol (stumbling block, downfall).
My yeladim, these things I write to you so that you do not commit averos. And if anyone does commit averos, a Melitz Yosher (Advocate) we have with HaAv, Yehoshua/Yeshua, Rebbe, Melech HaMoshiach the Tzaddik.
u-slach lanu es chovoteinu kaasher salachnu (and forgive us our debts as we forgive) gam anachnu lachayaveinu (also our debtors).
For, Achim B'Moshiach, you were called for “zman Cheruteinu”; only use not the Cherut for a pretext for the basar, but, through ahavah (agape), minister to one another as avadim (servants).
I will praise Thee, Adonoi Elohai, with all my lev; and I will glorify Shimecha l'olam.
For gadol is Thy chesed toward me; and Thou hast saved my nefesh from the lowermost Sheol.
And all things are of Hashem, Who is the One having granted to us ritztzuy (reconciliation) to Himself through Moshiach and has given to us the sherut haRitztzuy (the ministry of reconciliation),
Davka (specifically), that Hashem was in Moshiach reconciling the Olam to himself, not reckoning their avonot against them and putting in us the Dvar HaRitztzuy (Message of Reconciliation).
Come now, and let us reason together, saith Hashem; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.
And hinei! They brought to Rebbe, Melech HaMoshiach a paralytic lying upon a mat. Having seen their emunah, he said to the paralytic, Chazak! (Be strong!) Selicha (forgiveness) is granted on your averos (sins)!
And when he got up he came home to his own Abba. And while he was still a long way off, his Abba saw him, and was filled with rachmei Shomayim (heavenly mercy, compassion) and tears, and fell upon his neck and kissed him.
Have ka'as and do not sin; do not let the shemesh go down on your anger.
Do not leave an open door for HaSatan.
LA'AVONAM U'LECHATTATAM LO EZKAR (And their wickedness and their sin I will remember no more).
But Hashem demonstrates His ahavah for us in that while we were still chote'im, Moshiach died for us.
Now to anyone whom you give selichah (forgiveness) of anything, I do as well, for indeed what I have forgiven, if I have forgiven anything, it is for your sake in the presence of Moshiach;
Doing nothing according to anochiyut (selfishness) nor according to empty ga'avah (conceit, haughtiness, arrogance), but in anavah (humility), fergin (graciously grant) each other esteem above yourselves.
Because he came near to death on account of the avodas kodesh of Moshiach, performing an act of Messianic mesirat nefesh (whole-hearted devotion) having risked his life, that he might make up for the ministry to me that you could not give.
Let each of you talmidim look after not only your own interests, but also the best interests of others.
For innumerable evils have compassed me about; mine avonot (iniquities) have overtaken me, so that I am not able to look up; they are more than the hairs of mine head; therefore my lev faileth me.
Be pleased, O Hashem, to deliver me; O Hashem, make haste to help me.
Thus also Avi sh'ba'Shomayim will do to you, unless you grant selicha (forgiveness), each one to his brother from your lev (heart).
The ish chesed (merciful man) doeth good to his own nefesh, but he that is cruel harmeth his own self.
Not rendering ra'ah for ra'ah or lashon hora for lashon hora, but, fahkert (on the contrary), rendering a bracha (blessing), because to this tachlis (purpose) you were given your kri'ah (calling), that you may inherit a bracha (blessing).
Therefore, as Bechirim (Chosen ones) of Hashem, Kedoshim and ahuvim, enrobe yourselves in tender feelings of rachmei Shomayim (heavenly compassion, mercy), chesed (lovingkindness), anavah (humility), shiflut (lowliness), and savlanut (longsuffering),
For all have sinned and suffered want of the kavod Hashem.
They are acquitted and accounted to be YITZDAK IM HASHEM as a matnat Hashem (gift of G-d) by the unmerited Chen v'Chesed Hashem (grace of G-d) through HaPedut (the ransom), which is in Rebbe, Melech HaMoshiach Yehoshua,
Make me to hear sasson and simchah; that the atzmot which Thou hast broken may rejoice.
Hide Thy face from my chatta'im, and blot out all mine avonot.
Bara in me a lev tahor, O Elohim; and renew a ruach nekhon (steadfast spirit) within me.
Let the rasha forsake his derech, and the ish aven his machshevot; and let him return unto Hashem, and He will have rachamim upon him; and to Eloheinu, for He will abundantly pardon.
Ahavah suffers long; ahavah is kind; ahavah does not have kinah; ahavah does not brag; ahavah is not puffed up in ga'avah (conceit, pride);
ahavah does not behave shamelessly; ahavah does not in anochiyut insist on its own way; ahavah is not touchy and vindictive, keeping a record of wrongs.
Ahavah does not find simcha in evil, but rejoices in HaEmes.
Ahavah covers all things, believes all things, has tikvah (hope), even savlanut, for all things.
KI ESLACH LA'AVONAM U'LECHATTATAM LO EZKAR OD (For I will forgive the wickedness of them and their sin I will remember no more).
But I say to you, Love your enemies, and offer tefillos (prayers) for the ones bringing redifah (persecution) upon you.
Everyone hating his Ach b'Moshiach is a rotzeach (murderer). And you have da'as that every rotzeach does not have Chayyei Olam making a ma'on in him.
If therefore you were made to stand up alive in hitkhadshut with Rebbe, Melech HaMoshiach, seek the things above, where Moshiach is, LI'MIN ELOHIM, sitting at the right hand of Hashem.
And instead enrobe with the Adam HaChadash, the one being renewed in da'as in accordance with the demut of the One having created him.
Here there is neither Yevani nor Yehudi, there is neither those who are or are not of the Bris Milah, there is no uncultured non-Greek speaker, there is no Scythian, eved, or Ben Chorin, but rather Moshiach is all in all.
Therefore, as Bechirim (Chosen ones) of Hashem, Kedoshim and ahuvim, enrobe yourselves in tender feelings of rachmei Shomayim (heavenly compassion, mercy), chesed (lovingkindness), anavah (humility), shiflut (lowliness), and savlanut (longsuffering),
Being soivel (bearing with) one another and extending selicha (forgiveness) to each other, if it should be that one is murmuring his complaint against another; just as Adoneinu extended selicha to you, so also you should extend selicha.
And to all these things add ahavah, which is the agudah of tamimim.
And let the shalom of Moshiach arbitrate in your levavot. You were called to this shalom in one GUF. Let there be todah in your levavot.
Let the dvar of Rebbe, Melech HaMoshiach make its mishkan in you richly, in all chochmah and in all Moshiachʼs pnimiyus haTorah (innermost Torah teaching) and words of chizzuk, ministering to one another with Tehillim, shirim, and neshamah niggunim miRuach Hakodesh (soul melodies from the Ruach Hakodesh) with gratitude, singing in your levavot to Hashem.
And whatever thing you do, whether in dvar or in ma'aseh, do all things b'Shem Adoneinu Yehoshua, giving todot to Elohim HaAv through him.
Nashim (wives), make yourselves accountable to your ba'alim (husbands), as is proper in Adoneinu.
Ba'alim, have ahavah for your nashim and do not be bitter against them.
Place your machshavot (thoughts) above (in Shomayim), not on the things of the Olam Hazeh.
He that despiseth his re'a sinneth, but he that is kind to the anayim (needy ones), happy is he.
But Thou, Adonoi, art El Rachum and Channun, slow to anger, and plenteous in chesed and emes.
What do you think? If any man owns a hundred kevesim (sheep) and one of them has gone astray, does he not leave the ninety-nine on the hillsides and go and search for the one that is straying?
And if it turns out that he finds it, beemes I say to you, he has more simcha (joy) over it than over the ninety-nine which have not gone astray.
Thus it is not the ratzon Hashem, the will of your Av sh'ba'Shomayim, that one of these little ones perish.
Show mishpochah (family) affection to one another in ahavah shel achvah (brotherly love). Be first in esteeming one another, in showing mutual respect.
That Hashem may grant you according to the osher of His kavod to become mightily empowered through His Ruach Hakodesh in the adam hapenimi (inner man);
Remember ye not the rishonot (former things) neither consider kadmoniyyot (the things of old).
Hineni, I am doing a chadashah (new thing); now titzmach (it shall spring forth; Tzemach); shall ye not perceive it? I will even make a derech in the midbar, and neharot in the desert.
Or have you no da'as that your body is a Heikhal Hashem of the Ruach Hakodesh in you, whom you have from Hashem, and you are not your own?
Or do you not have da'as that the Kedoshim will sit in mishpat over the Olam Hazeh? And if the Olam Hazeh is to be judged by you, are you incompetent dayanim to try the smallest cases?
For [the Geulah redemption of] you [from the Golus of Chet] was purchased with a price; therefore, bring kavod to Hashem with your gufot.
And HaAdon said to me, “My Chesed is ad kahn (sufficient for the purpose, enough) for you, for My ko'ach (power) is perfected in weakness.” With lev samei'ach therefore will I boast in my weaknesses that the gevurah of Moshiach might be a shelter over me.
You have heard that it was said, AYIN TAKHAT AYIN, SHEN TAKHAT SHEN (An eye for an eye and a tooth for a tooth).
But I say to you, Do not set yourself against the rasha (evil person), but whoever hits you on your right cheek, turn to him also the other cheek.
Be anxious in nothing, but in everything by tefillah and by techinnah (supplication) with hodayah (thanksgiving), let your requests be made known before Hashem,
And the shalom Hashem, surpassing all binah (understanding), will guard your levavot and your machshavot (thoughts) in Rebbe, Melech HaMoshiach Yehoshua.
In view of these things, what therefore shall we say? If Hashem is for us, who is against us?
So also you, when you do all these things which are given you as mitzvot, say, We are useless avadim, we only did our chiyuv.
Have simcha (joy) and lev sameach (glad heart), for your sachar (reward) is great in Shomayim, for thus they persecuted the Neviim before you.
But the p'ri of the Ruach HaKodesh is ahavah (agape), simcha (joy), shalom (peace), savlanut (patience), nedivut (generosity, kindness), chesed (loving-kindness), ne'emanut (faithfulness),
He shall call upon Me, and I will answer him; I will be with him in tzoros; I will deliver him, and honor him.
Therefore, let us approach with bitachon the Kisse of Chesed, that we may receive rachamim and may find chesed for timely ezrah (aid).
But if our halakhah is in the Ohr as He is in the Ohr, we have hitkhabrut (joining, adhesion, fellowship) with one another and the dahm of Yehoshua, HaBen of Hashem, gives us tohorah (cleansing) from kol chet.
Therefore, now there is no gezar din (verdict) of ashem (guilty), no harsha'ah (condemnation as guilty) for those in Moshiach Yehoshua.
And if Moshiach is in you, the body (of the basar) is dead because of sin but the Ruach is life for you because of Tzedek (righteousness).
But if the Ruach Hakodesh of Him who gave Yehoshua Techiyah (Resurrection) from the Mesim dwells in you, He who raised Moshiach from the Mesim will give Chayyim to your mortal bodies as well, through His indwelling Ruach Hakodesh in you.
So then, Achim b'Moshiach, we are under no obligation to the basar to live in accordance with the basar.
For if you live in accordance with the basar you will certainly die; but if by the Ruach Hakodesh you put to death the [shameful] acts of the body, you will live.
For as many as are led by the Ruach HaElohim, they are bnei HaElohim.
For you did not receive a spirit of avdut, falling back into pachad (fear); but you received the Ruach of Mishpat HaBanim (Adoption), having Ma'amad HaBanim (the standing as Sons), by which we cry, “Abba, Avinu!”
The Ruach Hakodesh himself bears eidus (witness) with our ruach that we are bnei HaElohim.
And if bnei HaElohim, then also yoreshim (heirs) of G-d and co-heirs together with Moshiach, provided that we suffer with him in order that we might also be set in kavod (glory, eschatological glorification) with him.
For I reckon that the yisurim (suffering) of zman hazeh (of this present time) are not to be compared with the coming kavod (glory) to be revealed in us.
For the eager expectation of HaBri'ah (the Creation) awaits the heavenly hisgalus (revelation, unveiling) of the bnei HaElohim.
For the Torah of the Ruach HaKodesh that gives Chayyim in Moshiach Yehoshua has set me free from the “Gezetz” of Chet and Mavet.
Trust in Hashem, and do tov; so shalt thou dwell in the Eretz (land), ure'eh emunah (and thou be pastured securely).
Heal the cholim, raise the mesim, cleanse the metzoraim (lepers), cast out the shedim; freely you received, freely give.
Keep back Thy eved also from presumptuous sins; let them not have dominion over me; then shall I be upright, and I shall be innocent from the peysha rav (great transgression).
If thine enemy be hungry, give him lechem to eat, and if he be thirsty, give him mayim to drink;
For so shalt thou heap hot coals upon his rosh, and Hashem shall reward thee.
“But if your enemy is hungry, feed him; if he is thirsty, give him drink; for in so doing you will heap coals of fire on his head.”
Therefore, make vidduy (confession of sin) to one another, and daven tefillos on behalf of one another, so that you may have refuah sheleimah (complete healing). The tefillah of a tzaddik is powerful and effective.
And have Chen v'Chesed graciousness with one another. Be kind, tender-hearted, forgiving each other, as also Hashem in Rebbe, Melech HaMoshiach forgave you.
And if your Ach b'Moshiach sins against you, go and reprove him in private, just between the two of you; if he listens to you, you have gained your Ach b'Moshiach.
Therefore, if you bring your korban (sacrifice) to the Mizbeach (altar), and there you remember that your Ach has something against you,
leave your korban there before the Mizbeach, and go and first be reconciled to your Ach; and then come offer your korban.
Then, having approached, Kefa said to Rebbe, Melech HaMoshiach: Adoni, how often will my brother sin against me and I will grant to him selicha (forgiveness)? As many as shevah (seven) times?
Rebbe, Melech HaMoshiach says to Kefa, I do not say to you as many as shevah, but as many as shivim (seventy) times shevah.
Being soivel (bearing with) one another and extending selicha (forgiveness) to each other, if it should be that one is murmuring his complaint against another; just as Adoneinu extended selicha to you, so also you should extend selicha.
Above all else, have fervent ahavah among yourselves, for AHAVAH KOL PEYSHA'IM T'CHASSEH (love covers all wrongs).
With all anavah (humility) of mind and meekness, with savlanut (longsuffering), showing forbearance to one another in ahavah,