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100 Bible Verses to Overcome Guilt
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. [DEVARIM 32:4; TEHILLIM 32:5; 51:2; MISHLE 28:13; MICHOH 7:18-20]
Therefore, now there is no gezar din (verdict) of ashem (guilty), no harsha'ah (condemnation as guilty) for those in Moshiach Yehoshua (cf. Ro 5:18).
As far as the mizrach (east) is from the ma'arav (west), so far hath He removed peysha'einu (our transgressions) from us.
Mee El kamocha (Who is a G-d like unto Thee), removing avon, and passing over peysha of the She'erit of His Nechalah? Hashem retaineth not His anger forever, because He delighteth in chesed.He will turn again; He will have compassion upon us; He will subdue avonoteinu (our iniquities); and tashlich (thou wilt cast, throw) all their sins into the depths of the yam.
"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." Jer 31:30-33 [31-34]).
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.
In Him we have the pedut (redemption, Geulah release on payment of ransom) through the [kapporah] dahm of Moshiach [YESHAYAH 53:10-12; DANIEL 9:26; BAMIDBAR 19:20], the selichat chatoteinu (forgiveness of our sins), according to the osher (wealth) of His Chen v'Chesed Hashem (grace of G-d);
(12) Create in me a lev tahor, O Elohim; and renew a ruach nekhon (steadfast spirit [i.e., regeneration Ezek 36:26; Yn 3:3,6]) within me.
I, even I, am He that blotteth out thy peysha'im for Mine own sake, and will not remember thy chattot.
So that if anyone is in Moshiach, he is a bria chadasha (a new being) [Ro 8:1,10; Ga 6:15]: the old things passed away; hinei, all has become chadashot. [YESHAYAH 43:18; 65:17; Rv 21:5]
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.
But Hashem demonstrates His ahavah for us in that while we were still chote'im, Moshiach died for us.
He that covereth his peysha'im (sins) shall not prosper, but he who confesseth and forsaketh them shall find mercy.
I acknowledge my chattat unto Thee, and mine avon (iniquity) have I not covered up. I said, I will confess my peysha'im (rebellions) unto Hashem; and Thou forgavest the avon (iniquity) of my chattat. Selah.
I say to you that in the same way there will be more simcha in Shomayim over one choteh (sinner) who becomes a baal teshuva than over tishim vteshah tzaddikim who have no need of teshuva.
Moshiach, who himself NASAH (bore, carried away, Isa 53:4, 12) ES PEYSHA’EINU (our transgressions, our sins YESHAYAH 53:5,8,12) in geviyyato [BERESHIS 47:18; YESHAYAH 53:5] on HAETZ [DEVARIM 21:23] that, having become niftarim (deceased ones) to chattoteinu, we might become Kol Chai (all living) to Tzidkanut (Righteousness); UVACHAVURATO NIRPA LANU ("by whose wounds you were healed” YESHAYAH 53:5).
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, the payment of ransom for the Geulah redemption--Shmuel Bais 7:23 that comes about through the Go’el Moshiach Tzidkeinu) which is in Rebbe, Melech HaMoshiach Yehoshua,
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.
(33) And they shall teach no more every ish his re'a (neighbor), and every ish his brother, saying, Know Hashem; for they shall all have da'as of Me, from the katon of them unto the gadol of them, saith Hashem; for I will forgive their avon, and I will remember their chattat no more.
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. [1Kgs 19:12]
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.
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).
For Chet (sin) shall not exercise bailus (sovereignty, ownership, dominion) over you; for you are not under the epoch of Torah but under the epoch of Chesed (grace).
For Thou, Adonoi, art tov, and ready to forgive; and plenteous in chesed unto all them that call upon Thee.
And have Chen v'Chesed graciousness with one another. Be kind, tenderhearted, forgiving each other, as also Hashem in Rebbe, Melech HaMoshiach forgave you.
For if you give men mechila (pardon, forgiveness) for their chattaim (sins), so also your Av shbaShomayim will give selicha (forgiveness) to you.But if you do not give men mechila (forgiveness), neither will your chattaim receive selicha from your Av.
If Thou, Hashem, shouldest record iniquities, Adonoi, who could stand?But there is selichah (forgiveness) with Thee; therefore, Thou art feared.
LA'AVONAM U’LECHATTATAM LO EZKAR ("And their wickedness and their sin I will remember no more" Jer 31:34).
Come to me, all you who are burden-weary and heavy laden, and I will give you Shabbos menuchah.
Of David A maskil Ashrei is he whose peysha (rebellion) is forgiven, whose chata'ah (sin) is covered.
I have swept away thy peysha'im like a cloud, and like an anan, thy chattot; Shuva elai ki gealticha (return, turn back to Me, for I have redeemed thee).
(19) The zivkhei Elohim are a ruach nishbarah (broken spirit); a broken and contrite lev, O Elohim, Thou wilt not despise.
And all things are of Hashem, Who is the One having granted to us ritztzuy (reconciliation) to Himself through Moshiach [Ro 5:10] and has given to us the sherut haRitztzuy (the ministry of reconciliation),
For by unmerited Chen v'Chesed Hashem you have been delivered from Hashem's Mishpat (Judgment) and granted a share in the Geulah (Redemption), through emunah; and this is not [an ainfal (intuitive idea)] of yourselves, it is a matnat Hashem (gift of G-d);
Chet Remember not the chattot of my youth, nor my peysha'im; according to Thy chesed remember Thou me for the sake of Thy goodness, Hashem.
For Hashem did not send the Ben HaElohim into the Olam Hazeh that he might judge the Olam Hazeh, but that the Olam Hazeh might be brought to the Geulah (Redemption) of the Olam Haba through him (Rebbe, Melech HaMoshiach). [YESHAYAH 53:11]
For this “zman cheruteinu” (Pesach Haggadah Kiddush), Moshiach freed us; stand fast, therefore, and be not again bound by an ol (yoke) of avdut (slavery).
Elohim HaAv is the One who rescued nafsheinu (our souls) from the memshalet (dominion) of Choshech and transferred us into the Malchut of the Ben HaElohim 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).
Therefore, let us approach with bitachon the Kisse of Chesed, that we may receive rachamim and may find chesed for timely ezrah (aid).
The (epoch of the) Torah came to increase the averah (transgression); but where Chet (Sin, Chet Kadmon) increased, unmerited Chen v'Chesed Hashem overflowed in abundance,
Though he stumble, he shall not utterly fall; for Hashem upholdeth him with His yad (hand, power).
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.
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.
But he was pierced [Yeshayah 51:9; Zecharyah 12:10 Sukkah 52a, Tehillim 22:17 Targum Hashivim] for our transgressions, he was bruised mei'avonoteinu (for our iniquities); the musar (chastisement) (that brought us shalom [Yeshayah 54:10] was upon him [Moshiach]; and at the cost of his (Moshiach's) chaburah (stripes, lacerations) we are healed.
In view of these things, what therefore shall we say? If Hashem is for us, who is against us?
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). [TEHILLIM 22:19(18)]
And it is by the ratzon Hashem that we will have been set apart for kedushah through the korban NEFESH (YESHAYAH 53:10 cf. ASHAM KORBAN) of Rebbe, Melech HaMoshiach Yehoshua, once and for all.
To the tehilat kavod of the Chen v'Chesed Hashem of Him (to the praise of the glory of His grace) by which Hashem freely favored us in the Moshiach HaAhuv.In Him we have the pedut (redemption, Geulah release on payment of ransom) through the [kapporah] dahm of Moshiach [YESHAYAH 53:10-12; DANIEL 9:26; BAMIDBAR 19:20], the selichat chatoteinu (forgiveness of our sins), according to the osher (wealth) of His Chen v'Chesed Hashem (grace of G-d);
HASHLECH AL ADONOI Y'HAVECHA V'HU Y'CHALKELECHA ("Cast your care on Hashem and He will sustain you" TEHILLIM 55:23), because Hashem cares and is concerned about you.
So, therefore, als (since) we have surrounding us so great an Anan Edim (Cloud of Witnesses), let us also lay aside every weighty impediment and easily ensnaring averos, and let us run with endurance and savlanut the race set before us,
And we have da’as that for those who love Hashem everything co-operates toward HaTov for those who are HaKeru'im (the summoned, called ones) according to the etzah (wisdom) of the tochnit Hashem (G-d’s purposeful and willed plan or goal Ro 9:11).
Baruch hu Hashem Elohim Avi of Adoneinu Yehoshua, Avi HaRachamim vaElohei kol nechamah (comfort), [TEHILLIM 103:13; YESHAYAH 66:13]The one giving us chizzuk (strengthening) with respect to all our tzoros so as to enable us to give chizzuk to the ones experiencing tzoros, and that through the nechamah (comfort) by which we ourselves are comforted (1:3) by Hashem. [YESHAYAH 49:13; 51:12; 66:13]
But Baruch Hashem, Who is giving us the nitzachon (victory) through Adoneinu Rebbe, Melech HaMoshiach.
Hinei, El is my Yeshuah (Salvation); I will trust, and not be afraid; for Hashem G-d is my strength and my zemirah; He also has become my Yeshuah (Salvation).
Being convinced of this: that He who began a pe'ulah hatovah (good work 2:13) in you, will bring that mitzvoh to completion [TEHILLIM 138:8] by Yom Hashem, the Yom Adoneinu, Moshiach Yehoshua [1:10; 2:16].
For the one directing.Of the Bnei Korach Alalamot after the manner of virgins, i.e., in the treble Shir Elohim is our refuge and strength, a very present help in tzoros.
By how much more will the dahm of Rebbe, Melech HaMoshiach who through the eternal Ruach Hakodesh offered himself without MUM (defect, VAYIKRA 22:20) to G-d, by how much more will his DAHM (Isa 52:15) purify our matzpun (conscience) from ma'asim metim (dead works) in order to serve the Elohim Chayyim.
For with the "heart" one has emunah unto being YITZDAK IM HASHEM and with the "mouth" hoda'ah is made unto Yeshu'at Eloheinu.
Achim b'Moshiach, I do not consider myself to have laid hold (3:12); 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 (2K 1:10; 2:12).
For the one directing. Mizmor Dovid When Natan HaNavi confronted him after he went into Bat-Sheva 2Sm. 11:2 Have mercy upon me, O Elohim, according to Thy chesed; according unto the multitude of Thy rachamim blot out my peysha'im (transgressions, rebellions).
Stop allowing yourself to be conformed to the Olam Hazeh, but be transformed by your hitkhadshut (regeneration, renewal) of your mind, so that you may ascertain what is the ratzon Hashem (the will of G-d), what is the good, acceptable, and perfect will of G-d.
Pachad (fear) is not in ahavah, but the ahavah hashleimah casts out pachad, because pachad has to do with pachad of the onesh (punishment) and the one with pachad has not been perfected in ahavah.
For the rest, be continually empowered in the ko'ach of Hashem and in the oz of His gevurah. [TEHILLIM 27:14]
Omein, omein, I say to you, that the one, hearing my dvar and having emunah in the One who sent me, has Chayyei Olam and does not come into the Mishpat Hashem, but has been transferred out of mavet (death) into Chayyim (Life).
No nissayon (temptation) has overtaken you, except that which is common to Bnei Adam, but, Hashem is ne'eman (faithful) (DEVARIM 7:9), who will not let you to be brought into nissayon beyond what you are able, but will make with the nissayon also the derech (Tzaddikim TEHILLIM 1:6) as a way out for you to be able to endure.
Trustworthy is the dvar Emes and worthy of all mekabel acceptance, that Rebbe, Melech, HaMoshiach Yehoshua came into the Olam Hazeh to rescue chote'im, of whom I am the foremost.
And tikvah does not in the end lead to our being meyayesh (despairing) in disillusionment and bushah (shame) (TEHILLIM 25:3), because the Ahavas Hashem (G-d's love) has been poured out in our levavot through the Ruach Hakodesh given to us.
That Hashem may grant you according to the osher of His kavod to become mightily empowered through His Ruach Hakodesh in the inner man;
But they that wait upon Hashem shall renew their ko'ach; they shall mount up with wings as eagles; they shall run, and not grow weary; and they shall walk, and not faint.
And the shalom Hashem [YESHAYAH 26:3; Yn 14:27; Co. 3:15], surpassing all binah (understanding), will guard your levavot and your machshavot (thoughts) in Rebbe, Melech HaMoshiach Yehoshua.
Now the Elohei Kol Chen v’Chesed (the G-d of all Grace), the one having bestowed upon you the kri'ah (calling) into His eternal kavod in Moshiach Yehoshua, after you have suffered tzoros for a little while, will Himself restore, confirm, strengthen and establish you.
Fier zich (comport oneself) in your derech free of chamdanut (covetousness), being content with what you have, for He Himself has said, LO ARPECHA V'LO E'EZVECHA ("I will never desert you, nor will I ever forsake you” DEVARIM 31:6,8; YEHOSHUA 1:5),
And let the shalom of Moshiach arbitrate in your levavot. You were called to this shalom in one NEVELAH [DEVARIM 21:23; cf geviyah, BERESHIS 47:18; cf basar, TEHILLIM 16:9-10; IYOV 19:25-27; YESHAYAH 53:11, guf (body)]. Let there be todah in your levavot.
Shalom Hashem I leave with you, my Shalom I give to you, [BAMIDBAR 6:26; TEHILLIM 85:8; MALACHI 2:6] not as the Olam Hazeh gives, I give to you; let not your levavot be troubled [14:1], nor let them be ones of morech lev (cowardliness, Rv 21:8). [CHAGGAI 2:9 TARGUM HASHIVIM]
Ne'eman (Faithful) is the One who summons you to your kri'ah (calling). He will do it.
He restoreth my nefesh; He guideth me in the paths of tzedek l'ma'an Shmo (righteousness for the sake of His Name).
As the gevurat Hashem (the power of G-d) has given us everything for Chayyim (life) and chasidus through the da'as (personal, saving knowledge) of the One Who bestows on us the kri'ah (calling) to His own Kavod (Glory) and Tzidkanut (Righteousness see 1:5-7; 2:5,21; 3:13)
May the Elohei HaTikvah (the G-d of hope) fill you with simcha and shalom in believing, that you may overflow in tikvah (hope), in the ko'ach (power) of the Ruach Hakodesh.
For Hashem did not bestow upon us a ruach of pachad (terror), but of gevurah (miraculous power) and of ahavah (love) and of sound havchanah (judgment).
Now Emunah is the substance of things for which we have tikvah. Emunah is the conviction of things not seen.
Neither height nor depth nor any other creature will be able to separate us from the ahavas Hashem which is in Rebbe, Melech HaMoshiach Yehoshua Adoneinu.
That if our levavot condemn us, Hashem is greater than our levavot, and He has da'as of all things.
But it is no longer Anochi (I) who lives, but Moshiach who lives in me, and the Chayyim I now live in the basar, I live by emunah, emunah in the Ben HaElohim [Moshiach], the one having ahavah (agape) for me and having given himself over, on my behalf.
The one who in his person had no da'as of chattat (sin) [Ac 3:14; Yn 8:46; MJ 4:15; 7:26; 1K 2:22; 1Y 3:5], this one Hashem made a chattat sin offering [Ga 3:13; YESHAYAH 53:10; VAYIKRA 4:24 TARGUM HASHIVIM] on our behalf that we might become the Tzidkat Hashem [DANIEL 9:24] in Moshiach. [1C 1:30; Pp 3:9] [T.N. In this next chapter Rav Sha’ul warns against associations or worldly influences or fascinations that will contaminate the believer, who should not think he can have both the world’s evil pleasures and the House of G-d’s holy chelek.]
Above all else, have fervent ahavah among yourselves, for AHAVAH KOL PEYSHA'IM T'CHASSEH ("love covers all wrongs” MISHLE 10:12).
Having da’as of this, that, with Moshiach, our old humanity (in Adam) has been put to death on Moshiach's Etz (Tree [the Etz HaKelelat Hashem, the Tree of the Curse of G-d--DEVARIM 21:23]) in order that the etsem HaAdam HaChet (the essence of the sinful human condition) might be done away with, so that we might no longer serve Chet (sin) (cf.Ro 6:23].
Let us approach and draw near to Hashem with a lev shalem, with full assurance and bitachon of Emunah, our levavot having been sprinkled clean (tehorim) [YAZZEH, "MOSHIACH WILL SPRINKLE," YESHAYAH 52:15] from an evil matzpun (conscience) and our bodies plunged kluhr (pure) into a tevilah in a mikveh mayim [YECHEZKEL 36:25-26].
Search me, O El, and know my levav; test me, and know my thoughts;And see if there be any derech otzev (torturous crooked road) in me, and lead me in the Derech Olam.