First Forgiveness Saying
- First Forgiveness Saying
- The Healing of the Paralytic
- Word “immediately” in the Jewish Besorah (Gospel) of Markos
- Forty Years of Testing and the Shekinah
- Five Commands of the Assembly
- The Forty-Two Encampments from Egypt to the Promised Land
- Ben HaAdam and the Kingdom Breaking Into Time
- The Kingdom of Heaven Breaking Into Our Time
- Atonement and Forgiveness in the Torah and the Four Jewish Gospels
- The Distinctive Difference Between Divine and Human Forgiveness
- Agreeing with Adonai in His Forgiveness of Others
First Forgiveness Saying:
הוּא יָרַד לַסִּירָה, עָבַר אֶת הַיָּם וּבָא אֶל עִירוֹ. וְהִנֵּה הֵבִיאוּ אֵלָיו אִישׁ מְשֻּׁתָּק שׁוֹכֵב עַל אֲלוּנְקָה. כְּשֶׁרָאָה יֵשׁוּעַ אֶת אֱמוּנָתָם אָמַר אֶל הַמְשֻׁתָּק: הִתְחַזֵּק, בְּנִי, נִסְלְחוּ לְךָ חֲטָאֶיךָ. אֲחָדִים מִן הַסּוֹפְרִים אָמְרוּ בְּלִבָּם: זֶה מְגַדֵּף שֵׁם שָׁמַיִם! יֵשׁוּעַ הִבְחִין בְּמַחְשְׁבוֹתֵיהֶם וְאָמַר: לָמָּה אַתֶּם חוֹשְׁבִים רָעוֹת בִּלְבַבְכֶם? מַה יּוֹתֵר קַל: לוֹמַר נִסְלְחוּ לְךָ חֲטָאֶיךָ, אוֹ לוֹמַר קוּם וְהִתְהַלֵּךְ? אַךְ לְמַעַן תֵּדְעוּ כִּי לְבֶן־הָאָדָם הַסַּמְכוּת עֲלֵי אֲדָמוֹת לִסְלֹחַ עַל חֲטָאִים, ־וְאָז פָּנָה וְאָמַר לַמְשֻׁתָּק – קוּם, קַח אֶת הָאֲלוּנְקָה וְלֵךְ לְבֵיתְךָ! הוּא קָם וְהָלַךְ לְבֵיתוֹ. כְּשֶׁרָאוּ זֹאת הֲמוֹן הָעָם נִתְמַלְּאוּ יִרְאָה וְשִׁבְּחוּ אֶת הָאֱלֹהִים שֶׁנָּתַן סַמְכוּת כָּזֹאת לִבְנֵי אָדָם. פ
[Mattai 9:1-8] He went down to the boat, crossed the sea, and came to his town. And here they brought him a man with paralyzed limbs, lying on a stretcher. When Yeshua saw their faith, he said to the paralytic, “Be strong, my son. Your sins are forgiven!” But then some of the scholars said in their hearts, “This is *cursing the name of heaven!” Yeshua said to them, “Why do you think evil in your hearts?” What is easier: to say, “You are forgiven of your sins?” or to say, “Arise and walk?” But in order that you may know that ben haAdam has the authority on earth to forgive sins – he turned to the paralytic and said: “Get up, take the stretcher and go to your house!” He got up and walked home. When they saw this, the multitude of the people was filled with awe and praised God, who gave such authority to the sons of men.
*He is blaspheming!
אַחֲרֵי יָמִים אֲחָדִים בָּא שֵׁנִית אֶל כְּפַר נַחוּם. כְּשֶׁנּוֹדַע כִּי הוּא בַּבַּיִת נֶאֶסְפוּ רַבִּים עַד אֲשֶׁר לֹא הָיָה עוֹד מָקוֹם גַּם לִפְנֵי פֶּתַח הַבַּיִת, וְהוּא דִּבֵּר אֲלֵיהֶם אֶת דְּבָרוֹ. אָז הֵבִיאוּ אֵלָיו אִישׁ מְשֻׁתָּק וְאַרְבָּעָה אֲנָשִׁים נוֹשְׂאִים אוֹתוֹ. בִּגְלַל הֶהָמוֹן לֹא יָכְלוּ לְהַכְנִיסוֹ אֵלָיו וְלָכֵן פֵּרְקוּ אֶת הַגַּג מֵעַל הַמָּקוֹם שֶׁהָיָה בּוֹ יֵשׁוּעַ, וְדֶרֶךְ הַפֶּתַח שֶׁעָשׂוּ הוֹרִידוּ אֶת הָאֲלוּנְקָה עִם הַמְשֻׁתָּק הַשּׁוֹכֵב עָלֶיהָ. רָאָה יֵשׁוּעַ אֶת אֱמוּנָתָם וְאָמַר אֶל הַמְשֻׁתָּק: בְּנִי, נִסְלְחוּ לְךָ חֲטָאֶיךָ. אֲחָדִים מִן הַסּוֹפְרִים אֲשֶׁר יָשְׁבוּ שָׁם אָמְרוּ בְּלִבָּם: מַדּוּעַ הוּא מְדַבֵּר כָּךְ? מְגַדֵּף הוּא. מִי יָכוֹל לִסְלֹחַ עַל חֲטָאִים זוּלָתִי הָאֱלֹהִים לְבַדּוֹ? בְּאוֹתוֹ רֶגַע הִבְחִין יֵשׁוּעַ בְּרוּחוֹ שֶׁכָּכָה חָשְׁבוּ בִּלְבָבָם. אָמַר לָהֶם: לָמָּה אַתֶּם אוֹמְרִים אֶת הַדְּבָרִים הָאֵלֶּה בִּלְבַבְכֶם? מַה קַּל יוֹתֵר: לְהַגִּיד לַמְשֻׁתָּק נִסְלְחוּ לְךָ חֲטָאֶיךָ, אוֹ לוֹמַר קוּם, קַח אֶת הָאֲלוּנְקָה וְהִתְהַלֵּךְ? אַךְ לְמַעַן תֵּדְעוּ כִּי לְבֶן־הָאָדָם הַסַּמְכוּת לִסְלֹחַ עַל חֲטָאִים עֲלֵי אֲדָמוֹת – אָמַר לַמְשֻׁתָּק – אֵלֶיךָ אֲנִי אוֹמֵר: קוּם, קַח אֶת הָאֲלוּנְקָה וְלֵךְ לְבֵיתְךָ! הוּא קָם וּמִיָּד לָקַח אֶת הָאֲלוּנְקָה וְיָצָא לְעֵינֵי כֻּלָּם. הַכֹּל הִשְׁתּוֹמְמוּ וְשִׁבְּחוּ אֶת אֱלֹהִים בְּאָמְרָם: מֵעוֹלָם לֹא רָאִינוּ כַּדָּבָר הַזֶּה!פ
[Markos 2:1-12] A few days later he came again to Kefar Nachum. When it became known that he was in the house many people gathered until there was no more room even in front of the entrance to the house, and he spoke to them. Then four men carried to him a paralyzed man. Because of the crowd they could not bring him in, so they lifted up a portion of the roof over the place where Yeshua was, and through the opening they let down the stretcher with the paralyzed man lying upon it. When Yeshua saw their faith, he said to the paralytic, “My son, your sins are forgiven!” But some of the scholars who were sitting there said in their hearts, “Why does this one speak like this, he speaks blasphemies, who can forgive sins other than God alone?” At that moment, Yeshua saw in his Spirit that they thought so. What is easier for you to say to the paralytic, ‘You are forgiven of your sins,’ or say, ‘Get up, take the stretcher and walk,’ but you will know that ben haAdam has the authority to forgive sins on earth.” He said to the paralytic, “To you I say get up, take the stretcher and go to your house!” He got up and immediately took the stretcher and came out in front of everyone. Everyone was amazed and praised God by saying, “We have never seen anything like this!”
בְּאַחַד הַיָּמִים, כַּאֲשֶׁר לִמֵּד וּלְיָדוֹ יָשְׁבוּ פְּרוּשִׁים וּמוֹרֵי תּוֹרָה שֶׁבָּאוּ מִכָּל כְּפָרֵי הַגָּלִיל וּמִיהוּדָה וִירוּשָׁלַיִם, הָיְתָה בּוֹ גְּבוּרַת ה’ לְרַפֵּא. וְהִנֵּה אֲנָשִׁים נוֹשְׂאִים אִישׁ מְשֻׁתָּק עַל אֲלוּנְקָה וְהֵם מְנַסִּים לְהַכְנִיסוֹ לְתוֹךְ הַבַּיִת כְּדֵי לְהַנִּיחוֹ לְפָנָיו. אַךְ כֵּיוָן שֶׁלֹּא מָצְאוּ דֶּרֶךְ לְהַכְנִיסוֹ בִּגְלַל הֶהָמוֹן, עָלוּ עַל הַגַּג וְהוֹרִידוּהוּ עִם הָאֲלוּנְקָה דֶּרֶךְ הָרְעָפִים לְתוֹךְ הַבַּיִת, לִפְנֵי יֵשׁוּעַ. כִּרְאוֹתוֹ אֶת אֱמוּנָתָם אָמַר אֵלָיו: בֶּן אָדָם, נִסְלְחוּ לְךָ חֲטָאֶיךָ. הֵחֵלּוּ הַסּוֹפְרִים וְהַפְּרוּשִׁים לְהַרְהֵר וְאָמְרוּ: מִי הוּא זֶה הַמְדַבֵּר דִּבְרֵי נְאָצָה? מִי יָכוֹל לִסְלֹחַ עַל חֲטָאִים זוּלָתִי אֱלֹהִים לְבַדּוֹ? אוּלָם יֵשׁוּעַ יָדַע אֶת מַחְשְׁבוֹתֵיהֶם וְהֵשִׁיב לָהֶם: מָה אַתֶּם מְהַרְהֲרִים בִּלְבַבְכֶם? מַה יּוֹתֵר קַל: לוֹמַר נִסְלְחוּ לְךָ חֲטָאֶיךָ, אוֹ לוֹמַר קוּם וְהִתְהַלֵּךְ? אַךְ לְמַעַן תֵּדְעוּ כִּי לְבֶן־הָאָדָם הַסַּמְכוּת עֲלֵי אֲדָמוֹת לִסְלֹחַ עַל חֲטָאִים, הֲרֵינִי אוֹמֵר לְךָ – פָּנָה אֶל הַמְשֻׁתָּק – קוּם, קַח אֶת הָאֲלוּנְקָה וְלֵךְ לְבֵיתְךָ! הוּא קָם מִיָּד לְנֶגֶד עֵינֵיהֶם, הֵרִים אֶת הָאֲלוּנְקָה וְהָלַךְ לְבֵיתוֹ כְּשֶׁהוּא מְהַלֵּל אֶת אֱלֹהִים. תַּדְהֵמָה אָחֲזָה אֶת כֻּלָּם, וּבְלֵב מָלֵא יִרְאָה הִלְּלוּ אֶת אֱלֹהִים וְאָמְרוּ: נִפְלָאוֹת רָאִינוּ הַיּוֹם! פ
[Lukas 5:17-26] One day, when he was teaching, Prushim and Torah teachers were sitting there who came from all the villages of the Galil and from Yehudah and Yerushalayim, and the power of Adonai was with him to heal. Then men carrying a paralyzed man on a stretcher sought to bring him into the house to place him before him. But when they found no way to bring him in because of the crowd, they went up on the roof and brought him down with the stretcher between an opening they made in the roof tiles into the house, in front of Yeshua. When he saw their faith, he said to him, “Son of man, your sins are forgiven.” The soferim and the Prushim began having thoughts, saying, “Who is this speaking hateful words (blasphemies)? Who can forgive sins besides God alone?” But Yeshua knew their secret thoughts and answered them, “What are you thinking about?” What is easier to say, “You are forgiven of your sins,” or to say, “Get up and walk?” But that you may know that the Son of Man has authority on earth to forgive sins, he turned and said to the paralytic: “Get up, take the stretcher and walk to your house!” The person immediately rose before their eyes, lifted the stretcher and walked home praising God. Awe filled them all, and with a full heart they blessed God and said, “For we have seen wonders today!”
The Healing of the Paralytic:
Leaving behind the fierce spiritual upheaval and troubled waters of Gadara, Rabbi Yeshua’s wooden boat cut back across the Sea of Galilee toward his own city of Kefar Nachum. Yet even within this sunlit fishing town—whose name means “village of comfort, consolation, and rest”—lived a man weighed down by the heavy burden and daily ache of paralysis, his body motionless while life pulsed all around him.
Word swept through the narrow stone streets that the Rabbi had returned. Soon, travelers from every village of the Galil, Yehudah, and even Yerushalayim converged on the house where he was staying: the Beit haShim’on, home of Shimon ben Yochanan. Shoulder to shoulder, the crowd spilled out of the courtyard and choked the doorway, straining to catch a single word. Inside, seated among the packed faces, the Prushim (Pharisees) and Soferim (Torah scholars) watched with sharp, calculating eyes. As Yeshua taught the Word, the air in the room felt charged, heavy with the power of Adonai to heal.
Out in the street, four men arrived carrying their paralyzed friend on a stretcher, muscles straining under his dead weight. Finding the entrance completely walled off by bodies, they refused to surrender. Spotting the exterior stone stairs, they hoisted the stretcher up onto the flat roof of Shimon’s home. Dust and dried earth rained down into the room below as the four friends tore through the packed mud, reeds, and roof tiles laid across the timber beams, widening a jagged opening directly above the Rabbi.
Sunlight spilled through the broken ceiling of the Beit Shimon ben Yochanan—a name signifying the “House of Hearing and the Grace of God,” reflecting one who has heard, understood, and obeyed by God’s grace. Slowly, carefully, the four men lowered the ropes until the stretcher rested on the floor right in front of Yeshua.
Seeing their shared, relentless faith, Rabbi Yeshua looked down at the paralyzed man with deep compassion and spoke his first command: “הִתְחַזֵּק, בְּנִי, נִסְלְחוּ לְךָ חֲטָאֶיךָ” (Hitchazek, b’ni, nisl’chu l’cha chata’eicha):
Be strong, my son, your sins are forgiven!”
Instantly, tension snapped through the room. The Torah scholars and Pharisees stiffened, their faces tightening as silent outrage echoed in their hearts: “Why does this man speak like this? He is blaspheming—cursing the name of heaven! Who can forgive sins besides God alone?”
In that very moment, Yeshua perceived in his Spirit the secret thoughts they were reasoning within themselves. He turned his gaze directly onto them and asked, “Why are you thinking evil in your hearts? What is easier: to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Get up, take the stretcher and walk’? But in order that you may know that בֶּן־הָאָדָם (ben haAdam—the Son of Man) has authority on earth to forgive sins…”
The room held its breath. Yeshua turned back to the paralytic and issued his second command: “אֵלֶיךָ אֲנִי אוֹמֵר: קוּם, קַח אֶת הָאֲלוּנְקָה וְלֵךְ לְבֵיתְךָ!” (Eilecha ani omer: kum, kach et ha’alunkah v’lech l’veitecha!):
To you I say: Get up, take the stretcher and go to your house!”
Immediately, before every astonished eye in the room, life and strength surged back into withered limbs. The man rose to his feet, lifted the stretcher he had been lying on, and walked straight out through the parted crowd toward his home, praising God aloud.
A wave of awe crashed over the multitude. Filled with trembling reverence, the crowd glorified God for giving such authority to the sons of men, blessing him with full hearts and saying to one another: “מֵעוֹלָם לֹא רָאִינוּ כַּדָּבָר הַזֶּה! נִפְלָאוֹת רָאִינוּ הַיּוֹם!” (Me’olam lo ra’inu kadavar hazeh! Nifla’ot ra’inu hayom!):
We have never seen anything like this! We have seen wonders today!”
And on that day, beneath the open roof in the heart of Kefar Nachum, a man who had known only suffering finally stepped into the true comfort, consolation, and rest of God.
Word “immediately” in the Jewish Besorah (Gospel) of Markos:
Throughout the Jewish besorah (Gospel) of Yochanan Markos, the word “immediately” or “suddenly” (euthys in Greek, often rendered miyad or b’oto rega in Hebrew) echoes forty-two times. Far from being a mere stylistic habit, this rapid-fire repetition is a deliberate literary signal meant to awaken a deep ancestral memory in the Jewish reader: the military and liturgical commands of the Shofar (and silver trumpets, chatzotzrot, as detailed in Numbers 10) sounded under the leadership of Rabbeinu Moshe (our Rabbi Moses) during Israel’s forty-year wilderness journey.
Forty Years of Testing and the Shekinah:
In Scripture, the number forty consistently symbolizes a season of testing, purification, and preparation—whether in the forty days of the flood, Moshe’s forty days on Mount Sinai, Yeshua’s forty days in the wilderness, or Israel’s forty years wandering between Egypt and the Promised Land.
During those four decades of testing, Israel’s very survival depended on their responsiveness to the visible, indwelling presence of God: the Shekinah Glory Cloud by day and the Pillar of Fire by night. Because the camp numbered in the hundreds of thousands, Moshe could not rely on human shouts to direct the tribes. Instead, God instituted a precise system of distinct trumpet and Shofar blasts to communicate divine movement across the entire assembly.
Five Commands of the Assembly:
Through specific patterns of long, sustained blasts (tekiah) and short, staccato alarm blasts (teruah), Moshe issued five essential commands to keep the people aligned with the Shekinah:
Halt: (Amod): When the Glory Cloud descended and settled over the Tabernacle, the blast signaled the entire nation to stop in their tracks. Moving ahead of God’s presence meant walking into danger without divine covering.
Make Camp (Chanah): Once halted, a specific call instructed the twelve tribes to pitch their tents in their designated order around the Tabernacle, establishing rest and worship in the middle of the desert.
Break Camp (Nasa): When the Glory Cloud began to lift from the Tabernacle, an urgent alarm sounded. The Levites immediately dismantled the sanctuary, and the tribes packed their dwellings without hesitation.
Form Up (Hitkatzev): A distinct rallying blast called the tribes out of their tents and into disciplined, battle-ready ranks, organizing a wandering multitude into the armies of the Adonai (Tzva’ot).
Advance (Lekh): Finally, as the Shekinah Glory Cloud moved forward into the unknown desert, the command sounded for the people to step out in unison and follow wherever the Spirit of God led.
In the Beit haShim’on, when Yeshua speaks his command, the paralyzed man does not hesitate or debate. Like an Israelite responding instantly to the Shofar blast to break camp and advance, he immediately rises and walks.
Forty-Two Encampments from Egypt to the Promised Land:
During this forty-year sojourn from Egypt to the Promised Land, our ancestors made forty-two recorded encampments (Numbers 33). This means the indwelling physical Presence of the Shekinah—the Spirit of the Holy One—led Moshe and our people to establish forty-two distinct places where Israel and the Adonai our God camped together. Each of these forty-two place names carries a unique spiritual meaning, offering a rich path of study as we retrace the forty-two encampments of Rabbeinu Moshe side by side with the forty-two times we hear the Shofar of Messiah sounding through Markos’s urgent use of the word “immediately.”
Most Jewish scholars divide the forty-two campsites from Egypt to the Plains of Moab into three distinct stages:
List of Encampments #1 (Numbers 33:5–15): The twelve campsites from Egypt to Mount Sinai.
List of Encampments #2 (Numbers 33:16–36): The twenty-one campsites from Sinai to the second arrival at Kadesh.
List of Encampments #3 (Numbers 33:37–49): The nine campsites from Kadesh to the Plains of Moab.
In biblical numerology, forty-two (6 × 7) signifies humankind (six, created on the sixth day) being brought through a divinely ordered journey into a state of completion, maturity, and spiritual perfection (seven). By structuring his besorah around forty-two “immediately” Shofar calls, Markos reveals that the Messiah is definitively under the influence and guidance of his Father and our Father, his God and our God, leading his people step by step into spiritual maturity.
Ben HaAdam and the Kingdom Breaking Into Time:
Our Four Jewish Friends: When we watch those four determined men carry their paralyzed brother up to the rooftop and tear open a heavenly portal to reach Yeshua, we see a living picture of our own spiritual rescue. Every one of us who has received help from the Jewish Gospel message has gained access to the saving D’var Adonai (Word of the Lord) through the faithful labor of four very good Jewish friends.
Are not the four Besorot (Gospels) the blessed means by which we are carried upward and ushered—by way of heaven—into the gracious, kind, and favored Presence of our Heavenly Father, Avinu Shebashamayim? We all owe a great debt of gratitude to these four loyal Jewish companions who brought us to the healing word of God’s chesed (grace):
Mattai (מַתַּי)
Markos (מַרְקוֹס)
Lukas (לוּקָס)
Yochanan (יוֹחָנָן)
Through these four Yehudim (Jews), a portal from earth to heaven has been opened for us, granting us a private audience—a hearing—with the teaching and healing power of Abba Avinu manifested through Meshicho (His Messiah).
The Kingdom of Heaven Breaking Into Our Time:
As that roof opened in Kefar Nachum, the reality of מַלְכוּת הַשָּׁמַיִם (Malkhut haShamayim—”the Kingdom of Heaven”) was visibly breaking into human time.
Yet standing at the center of this heavenly breakthrough, the Rabbi of rabbis humbly refers to himself as the בֶּן־הָאָדָם (Ben haAdam—the Son of Man). This is an apocalyptic identification that specifically refers to the Messiah being a human being.
Yeshua is not God. Messiah Yeshua ben Yosef ben David is uniquely indwelt by the Shekinah—the Divine Presence of the Almighty—yet this indwelling does not make him God. Just as Scripture distinguishes between Bethel (the House of God) and El-Bethel (the God of the House of God), Yeshua is the House of God, not the God of the House of God.
In Daniel 7:13–14, we read that the world will see “one like a Son of Man coming with the clouds of heaven.” Here he is revealed as the anointed Messiah King who exercises authority on earth to forgive sins as Yeshua ben Ha-Elohim (the Son of the Almighty), humbly carrying out the full authority and power of our Righteous Father who dwells in heaven.
Atonement and Forgiveness in the Torah and the Four Jewish Gospels:
Atoning Sacrifice and Forgiveness in the Torah: In the Torah, atoning sacrifice (פַכָּר, kaphar) and divine forgiveness or pardon (סָלַח, salach) are often associated together (Leviticus 4:20, 26). Throughout the Tanakh, the Hebrew terms kaphar and salach are used exclusively of Divine forgiveness. By contrast, the Hebrew term נָשָׂא (nasa—”to lift, carry, or bear away”) is used to refer to both human and Divine forgiveness.
Scripture also uses the Hebrew word מָחָה (machah—”blotting out,” as in Psalm 51:1, 9; Isaiah 43:25; and Jeremiah 18:23) as a synonym for forgiveness. Its fullest meaning indicates to justify, save, reconcile, and make atonement. Remarkably, the Hebrew word for “happiness” or “joy”—שִׂמְחָה (simchah)—contains the letters of machah (מ־ח־ה). This association reveals an essential spiritual truth: there is a direct connection between divine forgiveness and happiness (fullness of joy).
The Meaning of Forgiveness in the Four Jewish Gospels:
In the Four Jewish Gospels, forgiveness (aphiemi / aphesis in Greek, corresponding to salach and nasa in Hebrew) primarily means to forgive, remit, send forth, and send away—whether canceling debts or releasing sins.
The word forgiveness appears eleven times in the combined narrative of the forgiven and healed paralytic alone, and forty-two times across all instances of the four Jewish Gospels. Once again, the number of times “forgiveness” appears in the Four Jewish Gospels equals the forty-two encampments of Israel on our sojourn from Egypt to the Promised Land (Numbers 33)—matching the forty-two times the word “immediately” is used in the besorah of Yochanan Markos (יוֹחָנָן מַרְקוֹס).
Throughout our Scriptures (Tanakh and HaBrit HaChadashah), the words “forgive” and “forgiveness” indicate the full remission of punishment due to sinful conduct. The sinner is delivered from the penalty he justly deserves, and this remission includes a complete removal of the cause of offense—a deliverance based solely upon the voluntary, once-in-eternity sacrifice of the Messiah, our Korban Pesach (Passover Lamb).
The Distinctive Difference Between Divine and Human Forgiveness:
As practiced in the sacred observance of Yom Kippur (the Day of Atonement), Adonai Eloheinu strictly requires all year round that human forgiveness be analogous to His own forgiveness. When the conditions of sincere repentance (teshuvah) and confession (vidui) are met, limitless forgiveness must be provided. Yet there is a crucial difference between Divine and human forgiveness: only the LORD our God can remove sins from another. For the Holy One to forgive sins is not to disregard them or do nothing about them. Rather, Adonai Avinu (our Father) forgives our sins to liberate us from the power that sin holds over us. We ask the Holy One to forgive us our sins so that they may be removed far away from us, so that we no longer stand guilty before Him as lawbreakers, and so that we are restored to a right relationship with Him.
Agreeing with Adonai in His Forgiveness of Others:
No one can eternally remit or forgive sin but Adonai (‘ה). Adonai alone is HaShofet (the Judge), not you and I. However, we are commanded to agree with Adonai in His forgiveness of others. We align ourselves with the mitzvah that just as our Righteous Father has forgiven us our trespasses, so we are required from the heart to forgive those who have trespassed against us.
[What does it mean to forgive others from the heart? Read Seventh Forgiveness Saying]