KJV: For if ye forgive men their trespasses, your heavenly Father will also forgive you:
YLT: For, if ye may forgive men their trespasses He also will forgive you -- your Father who is in the heavens;
Darby: For if ye forgive men their offences, your heavenly Father also will forgive you yours,
ASV: For if ye forgive men their trespasses, your heavenly Father will also forgive you.
| ἀφῆτε | you forgive |
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Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural Root: ἀφίημι Sense: to send away. |
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| τοῖς | - |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀνθρώποις | men |
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Parse: Noun, Dative Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| παραπτώματα | trespasses |
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Parse: Noun, Accusative Neuter Plural Root: παράπτωμα Sense: to fall beside or near something. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἀφήσει | will forgive |
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Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἀφίημι Sense: to send away. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| Πατὴρ | Father |
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Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| οὐράνιος | Heavenly |
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Parse: Adjective, Nominative Masculine Singular Root: οὐράνιος Sense: heavenly. |
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Greek Commentary for Matthew 6:14
This is no part of the Model Prayer. The word “trespass” is literally “falling to one side,” a lapse or deviation from truth or uprightness. The ancients sometimes used it of intentional falling or attack upon one‘s enemy, but “slip” or “fault” (Galatians 6:1) is the common New Testament idea. Παραβασις Parabasis (Romans 5:14) is a positive violation, a transgression, conscious stepping aside or across. [source]
The Lord here uses another word for sins, and still another ( ἁμαρτιας ) appears in Luke's version of the prayer, though he also says, “every one that is indebted to us.” There is no difficulty in supposing that Christ, contemplating sins in general, should represent them by different terms expressive of different aspects of wrong-doing (see on Matthew 1:21). This word is derived from παραπίπτω , to fall or throw one's self beside. Thus it has a sense somewhat akin to ἁμαρτία , of going beside a mark, missing. In classical Greek the verb is often used of intentional falling, as of throwing one's self upon an enemy; and this is the prevailing sense in biblical Greek, indicating reckless and wilful sin (see 1 Chronicles 5:25; 1 Chronicles 10:13; 2 Chronicles 26:18; 2 Chronicles 29:6, 2 Chronicles 29:19; Ezekiel 14:13; Ezekiel 18:26). It does not, therefore, imply palliation or excuse. It is a conscious violation of right, involving guilt, and occurs therefore, in connection with the mention of forgiveness (Romans 4:25; Romans 5:16; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). Unlike παράβασις (transgression )which contemplates merely the objective violation of law, it carries the thought of sin as affecting the sinner, and hence is found associated with expressions which indicate the consequences and the remedy of sin (Romans 4:25; Romans 5:15, Romans 5:17; Ephesians 2:1). [source]
Reverse Greek Commentary Search for Matthew 6:14
Evidently God‘s willingness to forgive is limited by our willingness to forgive others. This is a solemn thought for all who pray. Recall the words of Jesus in Matthew 6:12, Matthew 6:14. [source]
The verb means literally to send away, dismiss. It is used of forgiving offenses (Matthew 6:14, note; James 5:15, note); of yielding up (Matthew 27:50, note); of letting alone (Matthew 19:14, note); of allowing or permitting (Luke 6:12, note). Its employment here is peculiar. Compare John 16:28, of Christ's leaving the world. [source]
See on trespasses, Matthew 6:14. The rendering of the A. V. is explanatory. Rev., better, fell away. [source]
The verb means lit. to take before; to anticipate or forestall. Elsewhere only Mark 14:8; 1 Corinthians 11:21. lxx, Wisd. 18:17. Not, be detected in the act by some one else before he can escape, but surprised by the fault itself; hurried into error. Thus πρὸ has the sense of before he is aware, and ἐν is instrumental, by. For fault or trespass, see on Matthew 6:14. [source]
See on Matthew 1:21; see on Matthew 6:14. Trespasses, special acts. Sins, all forms and phases of sin: more general. [source]
Rev., better, trespasses. See on Matthew 6:14. [source]
Morally, as Ephesians href="/desk/?q=eph+1:5&sr=1">Ephesians 1:5; Romans 6:11. In your sins ( ἐν τοῖς παραπτῶμασιν ) The best texts omit ἐν inand the dative is instrumental, through or by. Rev., through your trespasses. See on Matthew 6:14. [source]
Moral death, of course, as in Romans 6:11; Ephesians 2:1, Ephesians 2:5. Correct text does not have εν en but even so παραπτωμασιν paraptōmasin (from παραπιπτω parapiptō to fall beside or to lapse, Hebrews 6:6), a lapse or misstep as in Matthew 6:14; Romans 5:15-18; Galatians 6:1, can be still in the locative, though the instrumental makes good sense also. And the uncircumcision of your flesh (και τηι ακροβουστιαι της σαρκος υμων kai tēi akroboustiāi tēs sarkos humōn). “Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol” (Abbott). Clearly so, “the uncircumcision” used merely in a metaphorical sense. Did he quicken together with him First aorist active indicative of the double compound verb συνζωοποιεω sunzōopoieō to make alive First aorist middle participle of χαρις charizomai common verb from charis (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent. [source]
Old word from μεμπομαι memphomai to blame. Only here in N.T. Note προς pros here with τινα tina in the sense of against for comparison with προς pros in Philemon 2:30.Even as the Lord (κατως και ο Κυριος kathōs kai ho Kurios). Some MSS. read Χριστος Christos for Κυριος Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
Some MSS. read Χριστος Christos for Κυριος Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
Present middle participle also of χαριζομαι charizomai with the dative case of the reflexive pronoun If any man have (εαν τις εχηι ean tis echēi). Third class condition (εαν ean and present active subjunctive of εχω echō). Complaint Old word from μεμπομαι memphomai to blame. Only here in N.T. Note προς pros here with τινα tina in the sense of against for comparison with προς pros in Philemon 2:30.Even as the Lord (κατως και ο Κυριος kathōs kai ho Kurios). Some MSS. read Χριστος Christos for Κυριος Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
See on 1 John 1:9; see on Matthew 1:21, and see on trespasses, Matthew 6:14. [source]
See on Matthew 6:14. [source]
Found here only save a doubtful papyrus example (ανελεως aneleōs) for the vernacular ανιλεως anileōs and the Attic ανηλεης anēleēs For this principle of requital see Matthew 5:7; Matthew 6:14; Matthew 7:1.; Matthew 18:33. [source]
Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4, 1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7, 1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]
Ὅτι thatmay be taken merely as a mark of quotation: “If we say, sin we have not.” On the phrase to have sin, see on John 16:22, and compare have fellowship, 1 John 1:3. Sin ( ἁμαρτίαν ) is not to be understood of original sin, or of sin before conversion, but generally. “It is obvious that this ἔχειν ἁμαρτίαν (to have sin ), is infinitely diversified, according to the successive measure of the purification and development of the new man. Even the apostle John does not exclude himself from the universal if we say ” (Ebrard). Heathen authors say very little about sin, and classic paganism had little or no conception of sin in the Gospel sense. The nearest approach to it was by Plato, from whose works a tolerably complete doctrinal statement might be gathered of the origin, nature, and effects of sin. The fundamental idea of ἁμαρτία (sin ) among the Greeks is physical; the missing of a mark (see on Matthew 1:21; see on Matthew 6:14); from which it develops into a metaphysical meaning, to wander in the understanding. This assumes knowledge as the basis of goodness; and sin, therefore, is, primarily, ignorance. In the Platonic conception of sin, intellectual error is the prominent element. Thus: “What then, I said, is the result of all this? Is not this the result - that other things are indifferent, and that wisdom is the only good, and ignorance the only evil?” (“Euthydemus,” 281). “The business of the founders of the state will be to compel the best minds to attain that knowledge which has been already declared by us to be the greatest of all - they must continue to rise until they arrive at the good” (“Republic,” vii., 519). Plato represents sin as the dominance of the lower impulses of the soul, which is opposed to nature and to God (see “Laws,” ix., 863. “Republic,” i., 351). Or again, as an inward want of harmony. “May we not regard every living being as a puppet of the gods, either their plaything only or created with a purpose - which of the two we cannot certainly know? But this we know, that these affections in us are like cords and strings which pull us different and opposite ways, and to opposite actions; and herein lies the difference between virtue and vice” (“Laws,” i., 644). He traces most sins to the influence of the body on the soul. “In this present life, I reckon that we make the nearest approach to knowledge when we have the least possible communion or fellowship with the body, and are not infected with the bodily nature, but remain pure until the hour when God himself is pleased to release us. And then the foolishness of the body will be cleared away, and we shall be pure, and hold converse with other pure souls, and know of ourselves the clear light everywhere, which is no other than the light of truth” (“Phedo,” 67). -DIVIDER- -DIVIDER- We find in the classical writers, however, the occasional sense of the universal faultiness of mankind, though even Plato furnishes scarcely any traces of accepting the doctrine of innate depravity. Thus Theognis: “The sun beholds no wholly good and virtuous man among those who are now living” (615). “But having become good, to remain in a good state and be good, is not possible, and is not granted to man. God only has this blessing; but man cannot help being bad when the force of circumstances overpowers him” (Plato, “Protagoras,” 344). “ How, then: is it possible to be sinless? It is impossible; but this is possible, to strive not to sin” (“Epictetus,” iv., 12,19). [source]