Matius 6:11-12

6:11 Give us today our daily bread, ¹ 

6:12 and forgive us our debts, as we ourselves ²  have forgiven our debtors.

Matius 6:14-15

6:14 “For if you forgive others ³  their sins, your heavenly Father will also forgive you. 6:15 But if you do not forgive others, your Father will not forgive you your sins.

Yesaya 55:7

55:7 The wicked need to abandon their lifestyle ⁴ 

and sinful people their plans. ⁵ 

They should return ⁶  to the Lord, and he will show mercy to them, ⁷ 

and to their God, for he will freely forgive them. ⁸ 

Mikha 7:19

7:19 You will once again ⁹  have mercy on us;

you will conquer ¹⁰  our evil deeds;

you will hurl our ¹¹  sins into the depths of the sea. ¹² 

Markus 11:25-26

11:25 Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will ¹³  also forgive you your sins.”

11:26 [[EMPTY]] ¹⁴ 

Roma 12:21

12:21 Do not be overcome by evil, but overcome evil with good.

Efesus 4:26

4:26 Be angry and do not sin; ¹⁵  do not let the sun go down on the cause of your anger. ¹⁶ 

Efesus 4:31--5:1

4:31 You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk. 4:32 Instead, ¹⁷  be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you. ¹⁸ 

Live in Love

5:1 Therefore, be ¹⁹  imitators of God as dearly loved children

Kolose 3:13

3:13 bearing with one another and forgiving ²⁰  one another, if someone happens to have ²¹  a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others. ²² 

Kolose 3:1

Exhortations to Seek the Things Above

3:1 Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God.

Titus 2:8

2:8 and a sound message that cannot be criticized, so that any opponent will be at a loss, ²³  because he has nothing evil to say about us.

[6:11]  ¹ tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousio") does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.

[6:12]  ² tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (Jw" kai Jhmei") makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.

[6:14]  ³ tn Here ἄνθρωπος (anqrwpo") is used in a generic sense: “people, others.”

[55:7]  ⁴ tn Heb “Let the wicked one abandon his way.” The singular is collective.

[55:7]  ⁵ tn Heb “and the man of evil his thoughts.” The singular is collective.

[55:7]  ⁶ tn Heb “let him return.” The singular is collective, meaning “let them.”

[55:7]  ⁷ tn The imperfect with vav (ו) conjunctive after the jussive indicates purpose/result.

[55:7]  ⁸ sn The appeal and promise of vv. 6-7 echoes the language of Deut 4:25-31; 30:1-10; and 1 Kgs 8:46-53, all of which anticipate the exile and speak of the prerequisites for restoration.

[7:19]  ⁹ tn The verb יָשׁוּב (yashuv, “he will return”) is here used adverbially in relation to the following verb, indicating that the Lord will again show mercy.

[7:19]  ¹⁰ tn Some prefer to read יִכְבֹּס (yikhbos, “he will cleanse”; see HALOT 459 s.v. כבס pi). If the MT is taken as it stands, sin is personified as an enemy that the Lord subdues.

[7:19]  ¹¹ tn Heb “their sins,” but the final mem (ם) may be enclitic rather than a pronominal suffix. In this case the suffix from the preceding line (“our”) may be understood as doing double duty.

[7:19]  ¹² sn In this metaphor the Lord disposes of Israel’s sins by throwing them into the waters of the sea (here symbolic of chaos).

[11:25]  ¹³ tn Although the Greek subjunctive mood, formally required in a subordinate clause introduced by ἵνα ({ina), is traditionally translated by an English subjunctive (e.g., “may,” so KJV, NAB, NIV, NRSV), changes in the use of the subjunctive in English now result in most readers understanding such a statement as indicating permission (“may” = “has permission to”) or as indicating uncertainty (“may” = “might” or “may or may not”). Thus a number of more recent translations render such instances by an English future tense (“will,” so TEV, CEV, NLT, NASB 1995 update). That approach has been followed here.

[11:26]  ¹⁴ tc A number of significant mss of various texttypes (א B L W Δ Ψ 565 700 892 pc sa) do not include 11:26 “But if you do not forgive, neither will your Father in heaven forgive your sins.” The verse is included in most later mss (A [C D] Θ [Ë^1,13 33] Ï lat) and is not likely to be original. It is probably an assimilation to Matt 6:15. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[4:26]  ¹⁵ sn A quotation from Ps 4:4. Although several translations render the phrase Be angry and do not sin as “If you are angry, do not sin” such is unlikely on a grammatical, lexical, and historical level (see D. B. Wallace, “᾿Οργίζεσθε in Ephesians 4:26: Command or Condition?” CTR 3 [1989]: 352-72). The idea of vv. 26-27 is as follows: Christians are to exercise a righteous indignation over sin in the midst of the believing community (v. 26a; note that v. 25 is restricting the discussion to those in the body of Christ). When other believers sin, such people should be gently and quickly confronted (v. 26b), for if the body of Christ does not address sin in its midst, the devil gains a foothold (v. 27). “Entirely opposite of the ‘introspective conscience’ view, this text seems to be a shorthand expression for church discipline, suggesting that there is a biblical warrant for δικαία ὀργή [dikaia orgh] (as the Greeks put it) – righteous indignation” (ExSyn 492).

[4:26]  ¹⁶ tn The word παροργισμός (parorgismo"), typically translated “anger” in most versions is used almost exclusively of the source of anger rather than the results in Greek literature (thus, it refers to an external cause or provocation rather than an internal reaction). The notion of “cause of your anger” is both lexically and historically justified. The apparently proverbial nature of the statement (“Do not let the sun go down on the cause of your anger”) finds several remarkable parallels in Pss. Sol. 8:8-9: “(8) God laid bare their sins in the full light of day; All the earth came to know the righteous judgments of God. (9) In secret places underground their iniquities (were committed) to provoke (Him) to anger” (R. H. Charles’ translation). Not only is παροργισμός used, but righteous indignation against God’s own people and the laying bare of their sins in broad daylight are also seen.

[4:32]  ¹⁷ tc ‡ Although most witnesses have either δέ (de; Ì⁴⁹ א A D² Ψ 33 1739^mg Ï lat) or οὖν (oun; D* F G 1175) here, a few important mss lack a conjunction (Ì⁴⁶ B 0278 6 1739* 1881). If either conjunction were originally in the text, it is difficult to explain how the asyndetic construction could have arisen (although the dropping of δέ could have occurred via homoioteleuton). Further, although Hellenistic Greek rarely joined sentences without a conjunction, such does occur in the corpus Paulinum on occasion, especially to underscore a somber point. “Instead” has been supplied in the translation because of stylistic requirements, not textual basis. NA²⁷ places δέ in brackets, indicating some doubt as to its authenticity.

[4:32]  ¹⁸ tn Or “forgiving.”

[5:1]  ¹⁹ tn Or “become.”

[3:13]  ²⁰ tn For the translation of χαριζόμενοι (carizomenoi) as “forgiving,” see BDAG 1078 s.v. χαρίζομαι 3. The two participles “bearing” (ἀνεχόμενοι, anecomenoi) and “forgiving” (χαριζόμενοι) express the means by which the action of the finite verb “clothe yourselves” is to be carried out.

[3:13]  ²¹ tn Grk “if someone has”; the term “happens,” though not in the Greek text, is inserted to bring out the force of the third class condition.

[3:13]  ²² tn The expression “forgive others” is not in the Greek text, but is implied. It is included in the translation to make the sentence complete and more comprehensible to the English reader.

[2:8]  ²³ tn Or “put to shame.”