Matthew 6:12
New English Translation
Footnotes
- Matthew 6:12 sn The parallel passage Luke 11:4 uses the term “sins,” suggesting that debts here is used metaphorically to refer to moral and ethical debts (i.e., sins) rather than merely financial obligations, though it has been suggested that the idea of debt forgiveness still lies at the root of Jesus’ teaching here (note the use of similar debt forgiveness imagery in parables like that of the unforgiving slave in Matt 18:23-35).
- Matthew 6:12 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (hōs kai hēmeis) makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
Matthew 18:21-35
New English Translation
21 Then Peter came to him and said, “Lord, how many times must I forgive my brother[a] who sins against me? As many as seven times?” 22 Jesus said to him, “Not seven times, I tell you, but seventy-seven times![b]
The Parable of the Unforgiving Slave
23 “For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves.[c] 24 As[d] he began settling his accounts, a man who owed 10,000 talents[e] was brought to him. 25 Because[f] he was not able to repay it,[g] the lord ordered him to be sold, along with[h] his wife, children, and whatever he possessed, and repayment to be made. 26 Then the slave threw himself to the ground[i] before him, saying,[j] ‘Be patient with me, and I will repay you everything.’ 27 The lord had compassion on that slave and released him, and forgave him the debt. 28 After[k] he went out, that same slave found one of his fellow slaves who owed him 100 silver coins.[l] So[m] he grabbed him by the throat and started to choke him,[n] saying, ‘Pay back what you owe me!’[o] 29 Then his fellow slave threw himself down and begged him,[p] ‘Be patient with me, and I will repay you.’ 30 But he refused. Instead, he went out and threw him in prison until he repaid the debt. 31 When[q] his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. 32 Then his lord called the first slave[r] and said to him, ‘Evil slave! I forgave you all that debt because you begged me! 33 Should you not have shown mercy to your fellow slave, just as I showed it to you?’ 34 And in anger his lord turned him over to the prison guards to torture him[s] until he repaid all he owed. 35 So also my heavenly Father will do to you, if each of you does not forgive your[t] brother[u] from your heart.”
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- Matthew 18:21 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
- Matthew 18:22 tn Or “seventy times seven,” i.e., an unlimited number of times. See L&N 60.74 and 60.77 for the two possible translations of the phrase.
- Matthew 18:23 tn See the note on the word “slave” in 8:9.
- Matthew 18:24 tn Here δέ (de) has not been translated.
- Matthew 18:24 sn A talent was a huge sum of money, equal to 6,000 denarii. One denarius was the usual day’s wage for a worker. L&N 6.82 states, “a Greek monetary unit (also a unit of weight) with a value which fluctuated, depending upon the particular monetary system which prevailed at a particular period of time (a silver talent was worth approximately 6,000 denarii with gold talents worth at least thirty times that much).”
- Matthew 18:25 tn Here δέ (de) has not been translated.
- Matthew 18:25 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
- Matthew 18:25 tn Grk “and his wife.”
- Matthew 18:26 tn Grk “falling therefore the slave bowed down to the ground.” The redundancy of this expression signals the desperation of the slave in begging for mercy.
- Matthew 18:26 tc The majority of mss (א L W Γ Δ 058 0281 ƒ1, 13 33 565 579 1241 1424 M it syp,h co) begin the slave’s plea with “Lord” (κύριε, kurie), though a few key witnesses lack this vocative (B D Θ 700 lat sys,c Or Chr). Understanding the parable to refer to the Lord, scribes would be naturally prone to add the vocative here, especially as the slave’s plea is a plea for mercy. Thus, the shorter reading is more likely to be authentic.
- Matthew 18:28 tn Here δέ (de) has not been translated.
- Matthew 18:28 tn Grk “one hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be about three month’s pay.
- Matthew 18:28 tn Here καί (kai) has been translated as “so.” A new sentence was started at this point in the translation in keeping with the tendency of contemporary English style to use shorter sentences.
- Matthew 18:28 tn Grk “and he grabbed him and started choking him.”
- Matthew 18:28 tn The word “me” is not in the Greek text, but is implied.
- Matthew 18:29 tn Grk “begged him, saying.” The participle λέγων (legōn) is redundant here in contemporary English and has not been translated.
- Matthew 18:31 tn Grk “Therefore when.” Here οὖν (oun) has not been translated.
- Matthew 18:32 tn Grk “him”; the referent (the first slave mentioned in v. 24) has been specified in the translation for clarity.
- Matthew 18:34 tn Grk “handed him over to the torturers,” referring specifically to guards whose job was to torture prisoners who were being questioned. According to L&N 37.126, it is difficult to know for certain in this instance whether the term actually envisions torture as a part of the punishment or is simply a hyperbole. However, in light of the following verse and Jesus’ other warning statements in Matthew about “fiery hell,” “the outer darkness,” etc., it is best not to dismiss this as mere imagery.
- Matthew 18:35 tn Grk “his.” The pronoun has been translated to follow English idiom (the last pronoun of the verse [“from your heart”] is second person plural in the original).
- Matthew 18:35 tn Here the term “brother” means “fellow believer” or “fellow Christian” (cf. BDAG 18 s.v. ἀδελφός 2.a), whether male or female. Concerning the familial connotations, see also the note on the first occurrence of this term in v. 15.
Luke 7:41-50
New English Translation
41 “A certain creditor[a] had two debtors; one owed him[b] 500 silver coins,[c] and the other fifty. 42 When they could not pay, he canceled[d] the debts of both. Now which of them will love him more?” 43 Simon answered,[e] “I suppose the one who had the bigger debt canceled.”[f] Jesus[g] said to him, “You have judged rightly.” 44 Then,[h] turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet,[i] but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss of greeting,[j] but from the time I entered she has not stopped kissing my feet. 46 You did not anoint my head with oil, but she has anointed my feet[k] with perfumed oil. 47 Therefore I tell you, her sins, which were many, are forgiven, thus she loved much;[l] but the one who is forgiven little loves little.” 48 Then[m] Jesus[n] said to her, “Your sins are forgiven.”[o] 49 But[p] those who were at the table[q] with him began to say among themselves, “Who is this, who even forgives sins?” 50 He[r] said to the woman, “Your faith[s] has saved you;[t] go in peace.”
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- Luke 7:41 sn A creditor was a moneylender, whose business was to lend money to others at a fixed rate of interest.
- Luke 7:41 tn The word “him” is not in the Greek text, but is implied.
- Luke 7:41 tn Grk “five hundred denarii.”sn The silver coins were denarii. The denarius was worth about a day’s wage for a laborer; this would be an amount worth not quite two years’ pay. The debts were significant: They represented two months’ pay and one and three quarter years’ pay (20 months) based on a six day work week.
- Luke 7:42 tn The verb ἐχαρίσατο (echarisato) could be translated as “forgave.” Of course this pictures the forgiveness of God’s grace, which is not earned but bestowed with faith (see v. 49).
- Luke 7:43 tn Grk “answering, said.” This is redundant in contemporary English and has been simplified to “answered.”
- Luke 7:43 tn Grk “the one to whom he forgave more” (see v. 42).
- Luke 7:43 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity. Here δέ (de) has not been translated.
- Luke 7:44 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 7:44 sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.
- Luke 7:45 tn Grk “no kiss.” This refers to a formalized kiss of greeting, standard in that culture. To convey this to the modern reader, the words “of greeting” have been supplied to qualify what kind of kiss is meant.
- Luke 7:46 sn This event is not equivalent to the anointing of Jesus that takes place in the last week of his life (Matt 26:6-13; Mark 14:3-9; John 12:1-8). That woman was not a sinner, and Jesus was eating in the home of Simon the leper, who, as a leper, could never be a Pharisee.
- Luke 7:47 tn Grk “for she loved much.” The connection between this statement and the preceding probably involves an ellipsis, to the effect that the ὅτι clause gives the evidence of forgiveness, not the ground. For similar examples of an “evidentiary” ὅτι, cf. Luke 1:22; 6:21; 13:2. See discussion in D. L. Bock, Luke [BECNT], 1:703-5. Further evidence that this is the case here is the final statement: “the one who is forgiven little loves little” means that the one who is forgiven little is thus not able to love much. The REB renders this verse: “her great love proves that her many sins have been forgiven; where little has been forgiven, little love is shown.”sn She loved much. Jesus’ point is that the person who realizes how great a gift forgiveness is (because they have a deep sense of sin) has a great love for the one who forgives, that is, God. The woman’s acts of reverence to Jesus honored him as the one who brought God’s message of grace.
- Luke 7:48 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
- Luke 7:48 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
- Luke 7:48 sn Jesus showed his authority to forgive sins, something that was quite controversial. See Luke 5:17-26 and the next verse.
- Luke 7:49 tn Grk “And”; here καί (kai) has been translated as an adversative (contrastive).
- Luke 7:49 tn Grk “were reclining at table.”
- Luke 7:50 tn Here δέ (de) has not been translated.
- Luke 7:50 sn On faith see Luke 5:20; 7:9; 8:25; 12:28; 17:6; 18:8; 22:32.
- Luke 7:50 sn The questioning did not stop Jesus. He declared authoritatively that the woman was forgiven by God (your faith has saved you). This event is a concrete example of Luke 5:31-32.
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