Tag Archives: Matthew 15:14

Forgiveness and my Religious Mind

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If Jesus prayed Father, leave them (ἄφετε αὐτούς), for they don’t know what they are doing, as He was crucified rather than Father, forgive them (αφες αυτοις), for they don’t know (οἴδασιν, a form of εἴδω) what they are doing (ποιοῦσιν, a form of ποιέω), that’s a big difference, too big to turn on the translation of one word (αφετε and αφες are forms of ἀφίημι).  Yet that seems to be my only choice when comparing Luke 23:34 with Matthew 15:14.

In Matthew 15:14 (NET) Jesus spoke to his disciples about the Pharisees, Leave (ἄφετε, a form of ἀφίημι) them!  They are blind guides.  If someone who is blind leads another who is blind, both will fall into a pit.  In Luke 23:34 the Greek word εἴδω is the knowledge gained by seeing.  In contemporary colloquial usage then the word might be translated, Father, forgive them, for they don’t [see] what they are doing.  Both suffer from a lack of vision on the path they have chosen.  But the disciples were told to leave the one and God was implored to forgive the other.

My religious mind is tempted to consider that Jesus actually prayed Father, [leave them], for they don’t know what they are doing for one reason, and one reason only.  It likes rules, laws, guidelines and principles, for others certainly, but even for itself.  Within the bounds of those rules, laws, guidelines and principles it feels safe and righteous.  Adherence to rules is its primary means of self-justification.  Without rules, laws, guidelines and principles it feels desperate and lost.  My religious mind expects Jesus to follow the rules, too, particularly the rule of ἀφίημι He inspired in 1 John 1:9 and 10 (if we confess our sins, he is faithful and righteous, forgiving us our sins) and articulated in Luke 17:3 and 4 (If he repents, forgive him).  But God did not bind Himself to rules when it comes to being gracious or showing mercy to humanity.

I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy1 He said to Moses even after giving the law at Mount Sinai.  It makes sense then that the dying Son of God would not be constrained by the rule of ἀφίημι when he prayed for forgiveness for humanity to his Father the living God.  And John wrote (1 John 2:1, 2 NET):

(My little children, I am writing these things to you so that you may not sin [ἁμάρτητε, a form of ἁμαρτάνω].)  But if anyone does sin (ἁμάρτῃ, another form of ἁμαρτάνω), we have an advocate (παράκλητον, a form of παράκλητος) with the Father, Jesus Christ the righteous One (δίκαιον, a form of δίκαιος), and he himself is the atoning sacrifice (ἱλασμός) for our sins (ἁμαρτιῶν, a form of ἁμαρτία), and not only for our sins but also for the whole world.

Paul wrote (Romans 8:31-39 NET):

What then shall we say about these things?  If God is for us, who can be against us?  Indeed, he who did not spare his own Son, but2 gave him up for us all – how will he not also, along with him, freely give us all things?  Who will bring any charge against God’s elect?  It is God who justifies.  Who is the one who will condemn?  Christ is the one who died (and more than that,3 he was raised), who is at the right hand of God, and who also is interceding for us.  Who will separate us from the love of Christ?  Will trouble, or distress, or persecution, or famine, or nakedness, or danger, or sword?  As it is written, “For your sake we encounter death all day long; we were considered as sheep to be slaughtered (See Table1 below) [Table].”  No, in all these things we have complete victory through him who loved us!  For I am convinced that neither death, nor life, nor angels, nor heavenly rulers, nor things that are present, nor things to come, nor powers, nor height, nor depth, nor anything else in creation will be able to separate us from the love of God in Christ Jesus our Lord.

But I would like to know what Jesus thought about it.  Interestingly, He left enough clues to indicate what He was thinking and what He was believing, the literal content of the faith that sustained Him as He died on the cross.  At about three4 o’clock Jesus shouted with a loud voice, “Eli, Eli, lema5 sabachthani?” that is, “My God, my God, why have you forsaken me?”6  This is the first line of Psalm 22 (See Table2 below).  When he had received the sour wine, Jesus said, “It is completed!”  Then he bowed his head and gave up his spirit.7 Completion or accomplishment of salvation is the last thought of Psalm 22 (NET).

My God, my God, why have you abandoned me?
I groan in prayer, but help seems far away [Table].
My God, I cry out during the day,
but you do not answer,
and during the night my prayers do not let up [Table].

You are holy;
you sit as king receiving the praises of Israel [Table].
In you our ancestors trusted;
they trusted in you and you rescued them [Table].
To you they cried out, and they were saved;
in you they trusted and they were not disappointed [Table].

But I am a worm, not a man;
people insult me and despise me [Table].
All who see me taunt me;
they mock me and shake their heads [Table].
They say,
“Commit yourself to the Lord!
Let the Lord rescue him!
Let the Lord deliver him, for he delights in him [Table].”

Yes, you are the one who brought me out from the womb
and made me feel secure on my mother’s breasts [Table].
I have been dependent on you since birth;
from the time I came out of my mother’s womb you have been my God [Table].
Do not remain far away from me,
for trouble is near and I have no one to help me [Table].

Many bulls surround me;
powerful bulls of Bashan hem me in [Table].
They open their mouths to devour me
like a roaring lion that rips its prey [Table].
My strength drains away like water;
all my bones are dislocated;
my heart is like wax;
it melts away inside me [Table].
The roof of my mouth is as dry as a piece of pottery;
my tongue sticks to my gums.

You set me in the dust of death [Table].
Yes, wild dogs surround me –
a gang of evil men crowd around me;
like a lion they pin my hands and feet [Table].
I can count all my bones;
my enemies are gloating over me in triumph [Table].
They are dividing up my clothes among themselves;
they are rolling dice for my garments [Table].

But you, O Lord, do not remain far away!
You are my source of strength!  Hurry and help me [Table]!
Deliver me from the sword!
Save my life from the claws of the wild dogs [Table]!
Rescue me from the mouth of the lion,
and from the horns of the wild oxen!

You have answered me! [Table]

I will declare your name to my countrymen!
In the middle of the assembly I will praise you! [Table]
You loyal followers of the Lord, praise him!
All you descendants of Jacob, honor him!
All you descendants of Israel, stand in awe of him! [Table]
For he did not despise or detest the suffering of the oppressed;
he did not ignore him;
when he cried out to him, he responded [Table].

You are the reason I offer praise in the great assembly;
I will fulfill my promises before the Lord’s loyal followers [Table].
Let the oppressed eat and be filled!
Let those who seek his help praise the Lord!
May you live forever! [Table]

Let all the people of the earth acknowledge the Lord and turn to him!

Let all the nations worship you! [Table]
For the Lord is king
and rules over the nations [Table].
All of the thriving people of the earth will join the celebration and worship;
all those who are descending into the grave will bow before him,
including those who cannot preserve their lives [Table].
A whole generation will serve him;
they will tell the next generation about the sovereign Lord [Table].
They will come and tell about his saving deeds;
they will tell a future generation what he has accomplished [Table].

Here is the forgiveness, the mercy, the grace and salvation of God in Jesus the Christ.  I do not doubt that Jesus prayed, Father, forgive them, for they don’t know what they are doing.

 

 

Addendum: October 12, 2018
Tables comparing the Greek of the Old Testament quotation in Romans 8:36b with Psalm 44:22 and that in Matthew 27:46 with Psalm 22:1a in the Septuagint, and tables of Romans 8:32; 8:34 and Matthew 27:46 comparing the NET and KJV follow.

Romans 8:36b (NET parallel Greek)

Psalm 44:22 (Septuagint)
ὅτι ἕνεκεν σοῦ θανατούμεθα ὅλην τὴν ἡμέραν, ἐλογίσθημεν ὡς πρόβατα σφαγῆς ὅτι ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν ἐλογίσθημεν ὡς πρόβατα σφαγῆς
Matthew 27:46b (NET parallel Greek)

Psalm 22:1a (Septuagint)
Θεέ μου θεέ μου, ἱνατί με ἐγκατέλιπες ὁ θεὸς ὁ θεός μου πρόσχες μοι ἵνα τί ἐγκατέλιπές με
Romans 8:32 (NET)

Romans 8:32 (KJV)
Indeed, he who did not spare his own Son, but gave him up for us all – how will he not also, along with him, freely give us all things? He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὅς γε τοῦ ἰδίου υἱοῦ οὐκ ἐφείσατο ἀλλὰ ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτόν, πῶς οὐχὶ καὶ σὺν αὐτῷ τὰ πάντα ἡμῖν χαρίσεται ος γε του ιδιου υιου ουκ εφεισατο αλλ υπερ ημων παντων παρεδωκεν αυτον πως ουχι και συν αυτω τα παντα ημιν χαρισεται ος γε του ιδιου υιου ουκ εφεισατο αλλ υπερ ημων παντων παρεδωκεν αυτον πως ουχι και συν αυτω τα παντα ημιν χαρισεται
Romans 8:34 (NET)

Romans 8:34 (KJV)
Who is the one who will condemn?  Christ is the one who died (and more than that, he was raised), who is at the right hand of God, and who also is interceding for us. Who is he that condemneth?  It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
τίς ὁ κατακρινῶν; Χριστὸς  ὁ ἀποθανών (μᾶλλον δὲ ἐγερθείς ), ὃς |καί| ἐστιν ἐν δεξιᾷ τοῦ θεοῦ, ὃς καὶ ἐντυγχάνει ὑπὲρ ἡμῶν τις ο κατακρινων χριστος ο αποθανων μαλλον δε και εγερθεις ος και εστιν εν δεξια του θεου ος και εντυγχανει υπερ ημων τις ο κατακρινων χριστος ο αποθανων μαλλον δε και εγερθεις ος και εστιν εν δεξια του θεου ος και εντυγχανει υπερ ημων

Matthew 27:46 (NET)

Matthew 27:46 (KJV)
At about three o’clock Jesus shouted with a loud voice, “Eli, Eli, lema sabachthani?” that is, “My God, my God, why have you forsaken me?” And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
NET Parallel Greek Stephanus Textus Receptus Byzantine Majority Text
περὶ δὲ τὴν ἐνάτην ὥραν |ἀνεβόησεν| ὁ Ἰησοῦς φωνῇ μεγάλῃ λέγων· |ἠλι ἠλι| λεμα σαβαχθανι; τοῦτ᾿ ἔστιν· Θεέ μου θεέ μου, ἱνατί με ἐγκατέλιπες περι δε την εννατην ωραν ανεβοησεν ο ιησους φωνη μεγαλη λεγων ηλι ηλι λαμα σαβαχθανι τουτ εστιν θεε μου θεε μου ινα τι με εγκατελιπες περι δε την ενατην ωραν ανεβοησεν ο ιησους φωνη μεγαλη λεγων ηλι ηλι λιμα σαβαχθανι τουτ εστιν θεε μου θεε μου ινα τι με εγκατελιπες

1 Exodus 33:19b (NET) Table

3 The Stephanus Textus Receptus and Byzantine Majority Text had μαλλον δε και (KJV: yea rather) here, where the NET parallel Greek text and NA28 had simply μᾶλλον δὲ.

6 Matthew 27:46 (NET)

7 John 19:30 (NET)

Forgiveness

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After Jesus’ resurrection, He appeared to his disciples (John 20:21-23 NET):

So Jesus said to them again, “Peace be with you.  Just as the Father has sent me, I also send you.”  And after he said this, he breathed on them and said, “Receive the Holy Spirit.  If you forgive (ἀφῆτε, a form of ἀφίημι) anyone’s sins (ἁμαρτίας, a form of ἁμαρτία), they are forgiven (ἀφέωνται, another form of ἀφίημι); if you retain (κρατῆτε, a form of κρατέω) anyone’s sins, they are retained (κεκράτηνται, another form of κρατέω).”

In John 20:23 (NET) Jesus contrasted forgiving (ἀφίημι) sins to retaining (κρατέω) them.  The contrast in Matthew 4:11 (NET) is that the devil left (ἀφίησιν, another form of ἀφίημι) [Jesus], and angels came (προσῆλθον, a form of προσέρχομαι) and began ministering to his needs.  In Matthew 4:20 (NET) Simon (called Peter) and Andrew left (ἀφέντες, another form of ἀφίημι) their nets immediately and followed (ἠκολούθησαν, a form of ἀκολουθέω) [Jesus].  In Matthew 9:25 (NET) krateō, (κρατέω) is contrasted to ekballō (ἐκβάλλω):  But when the crowd had been put outside (ἐξεβλήθη, a form of ἐκβάλλω), he went in and gently took (ἐκράτησεν, another form of κρατέω) her by the hand, and the girl got up.

I get the point that to forgive another’s sins, I send those sins away from that person, creating a distance, rather than holding them close.  This is something I do in my mind, not recalling a sin as I recall the forgiven person.  But John 20:21-23 seems to indicate that the consequence of doing (or not doing) so is farther-reaching than my mind.

Jesus taught his followers to pray (Matthew 6:12 NET), forgive (ἄφες, another form of ἀφίημι) us our debts, as we ourselves have forgiven1 (ἀφήκαμεν, another form of ἀφίημι) our debtors.  How easily such prayer could become a self-invoked curse (Matthew 6:14, 15 NET): For if you forgive (ἀφῆτε, a form of ἀφίημι) others their sins (παραπτώματα, a form of παράπτωμα), your heavenly Father will also forgive (ἀφήσει, another form of ἀφίημι) you.  But if you do not forgive (ἀφῆτε, a form of ἀφίημι) others,2 your Father will not forgive (ἀφήσει, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).

Jesus’ teaching recorded in Matthew 18:15-20 (NET) offers a counter example to 1 John 1:9 and 10, and aligns with his teaching recorded in John 20:21-23:

If your brother sins (ἁμαρτήσῃ, a form of ἁμαρτάνω),3 go and4 show him his fault (ἔλεγξον, a form of ἐλέγχω) when the two of you are alone.  If he listens (ἀκούσῃ, a form of ἀκούω) to you, you have regained (ἐκέρδησας, a form of κερδαίνω) your brother.  But if he does not listen (ἀκούσῃ, a form of ἀκούω), take one or two others with you, so that at the testimony of two or three witnesses every matter may be established.  If he refuses to listen (παρακούσῃ, a form of παρακούω) to them, tell it to the church (ἐκκλησίᾳ).  If he refuses to listen (παρακούσῃ, a form of παρακούω) to the church (ἐκκλησίας, a form of ἐκκλησία), treat him like a Gentile or a tax collector.  I tell you the truth, whatever you bind (δήσητε, a form of δέω) on earth will have been bound (δεδεμένα, another form of δέω) in heaven,5 and whatever you release (λύσητε, a form of λύω) on earth will have been released (λελυμένα, another form of λύω) in heaven.  Again, I tell you the truth6, if two of7 you on earth agree about whatever you ask, my Father in heaven will do it for you.  For where two or three are assembled in my name, I am there among them.

This passage begins with instruction how to handle a person who will not confess (ὁμολογῶμεν, a form of ὁμολογέω) sin (1 John 1:9, 10 NET).

But if we confess (ὁμολογῶμεν, a form of ὁμολογέω) our sins (ἁμαρτίας, a form of ἁμαρτία), he is faithful (πιστός) and righteous (δίκαιος), forgiving (ἀφῇ, another form of  ἀφίημι) us our sins (ἁμαρτίας, a form of ἁμαρτία) and cleansing (καθαρίσῃ, a form of καθαρίζω) us from all unrighteousness (ἀδικίας, a form of ἀδικία).  If we say we have not sinned (ἡμαρτήκαμεν, another form of ἁμαρτάνω), we make (ποιοῦμεν, a form of ποιέω) him a liar and his word (λόγος) is not in us.

To confess (ὁμολογῶμεν, a form of ὁμολογέω) sin is to acknowledge the word (λόγος) of Jesus concerning sin, to agree with Him that the thing in question is sin.  The purpose is not to humiliate the sinner but to regain (ἐκέρδησας, a form κερδαίνω) a brother (as opposed to winning an argument).  That purpose remains throughout, up to and including shunning.  Forgiveness is not given out of the fear of Matthew 6:14 and 15, but on the basis of God’s own forgiveness through Jesus Christ.  It is also important that the λόγος of Jesus is truly the basis for determining sin as opposed to some distinctive of a religious sect.

The binding and releasing of Matthew 18:18 seem to correspond to forgiving and retaining sins in John 20:23.  There is apparently an ongoing debate whether the binding and releasing will have been or will be bound or released in heaven.  The point seems moot.  In either case the agreement of two on earth as to what is to be bound or released, forgiven or retained, carries the imprimatur of heaven.  It’s a sobering thought.  But the scale tips toward releasing and forgiving because of the character of God.

The passage continues (Matthew 18:21, 22 NET):

Then Peter came to him and said, “Lord, how many times must I forgive (ἀφήσω, another form of ἀφίημι) my brother who sins against me?  As many as seven times?”  Jesus said to him, “Not seven times, I tell you, but seventy-seven times!”

Then Jesus told a parable that might shed some light on how literal one should be about seventy-seven times (Matthew 18:23-35 NET).

“For this reason, the kingdom of heaven is like a king who wanted to settle accounts with his slaves.  As he began settling his accounts, a man who owed ten thousand talents was brought to him.  Because he was not able to repay it, the8 lord ordered him to be sold, along with his wife, children, and whatever he possessed,9 and repayment to be made.  Then the slave threw himself to the ground before him, saying,10 ‘Be patient with me, and I will repay you everything.’  The lord had compassion on that slave and released (ἀπέλυσεν, a form of ἀπολύω) him, and forgave (ἀφῆκεν, another form of ἀφίημι) him the debt.  After he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins.  So he grabbed him by the throat and started to choke him, saying, ‘Pay back11 what12 you owe me!’  Then his fellow slave threw himself down13 and begged (παρεκάλει, a form of παρακαλέω) him, ‘Be patient with me, and I will repay14 you.’  But he refused.  Instead, he went out and threw him in prison until15 he repaid the debt.  When16 his fellow slaves saw what had happened, they were very upset and went and told their17 lord everything that had taken place.  Then his lord called the first slave and said to him, ‘Evil slave!  I forgave (ἀφῆκα, another form of ἀφίημι) you all that debt because you begged (παρεκάλεσας, another form of παρακαλέω) me!  Should you not have shown mercy (ἐλεῆσαι, a form of ἐλεέω) to your fellow slave, just as I18 showed (ἠλέησα, another form of ἐλεέω) it to you?’  And in anger his lord turned him over to the prison guards to torture him until he repaid all he owed.19  So also my heavenly Father will do to you, if each of you does not forgive (ἀφῆτε, a form of ἀφίημι) your brother from your heart.”20

Have faith (πίστιν, a form of πίστις) in God, Jesus told his disciples.21  For this reason I tell you, whatever22 you pray23 and24 ask for,25 believe (πιστεύετε, a form of πιστεύω) that you have received26 it, and it will be yours.27  The topic here is not forgiveness but faith in God and believing what one asks for in prayer.  Yet the connection between faith in God and forgiveness is so strong in Jesus’ mind that I find his thumb on the scale again (Mark 11:25 NET):

Whenever you stand28 praying, if you have anything against anyone, forgive (ἀφίετε, another form of ἀφίημι) him, so that your Father in heaven will also forgive (ἀφῇ, another form of ἀφίημι) you your sins (παραπτώματα, a form of παράπτωμα).

Watch yourselves! Jesus said.  If29 your brother sins (ἁμάρτῃ, another form of ἁμαρτάνω),30 rebuke (ἐπιτίμησον, a form of ἐπιτιμάω) him. If he repents (μετανοήσῃ, a form of μετανοέω), forgive (ἄφες, another form of ἀφίημι) him.  Even if he sins (ἁμαρτήσῃ, another form of ἁμαρτάνω)31 against you seven times in a day, and seven times32 returns to33 you saying, “I repent (μετανοῶ, another form of μετανοέω),” you must forgive (ἀφήσεις, another form of ἀφίημι) him.34  It is worth noting that the sinner’s repentance did not mean that the sinner’s sin had ceased.  On the contrary, Jesus’ thumb is most heavy on the scale, tipping it toward release and forgiveness, when sin against God was arguably at its zenith (Luke 23:33 NET):

So when they came35 to the place that is called “The Skull,” they crucified [Jesus] there, along with the criminals, one on his right and one on his left.

It was then and there that Jesus interceded for all humanity (Luke 23:34a NET):

Father, forgive them (αφες αυτοις), for they don’t know (οἴδασιν, a form of εἴδω) what they are doing (ποιοῦσιν, another form of ποιέω).

He didn’t follow the rule of ἀφίημι He inspired in 1 John 1:9 and 10 or articulated in Luke 17:3 and 4.  Jesus didn’t wait for humanity to confess (ὁμολογέω) sin or repent (μετανοέω) but prayed that God his Father would forgive anyway.  It is safe to assume that Jesus has faith in God, that He believes what He prayed and that He expects to receive what He prayed.

Or, perhaps, αφες (a form of ἀφίημι) should have been translated leave rather than forgive in Luke 23:34 (NET) as it was in Matthew 15:14 (NET):

Leave them (αφετε αυτους)!  They are blind guides.36 If someone who is blind leads another who is blind, both will fall into a pit.

 

Addendum: October 6, 2018
Tables of Matthew 6:12; 6:15; 18:15; 18:18, 19; 18:25, 26; 18:28-31; 18:33-35; Mark 11:22; 11:24, 25; Luke 17:3, 4; 23:33, 34 and Matthew 15:14 comparing the NET and KJV follow.

Matthew 6:12 (NET)

Matthew 6:12 (KJV)
and forgive us our debts, as we ourselves have forgiven our debtors. And forgive us our debts, as we forgive our debtors.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφήκαμεν τοῖς ὀφειλέταις ἡμῶν και αφες ημιν τα οφειληματα ημων ως και ημεις αφιεμεν τοις οφειλεταις ημων και αφες ημιν τα οφειληματα ημων ως και ημεις αφιεμεν τοις οφειλεταις ημων
Matthew 6:15 (NET)

Matthew 6:15 (KJV)
But if you do not forgive others, your Father will not forgive you your sins. But if ye forgive not men their trespasses, neither will your Father forgive your trespasses.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις , οὐδὲ ὁ πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν εαν δε μη αφητε τοις ανθρωποις τα παραπτωματα αυτων ουδε ο πατηρ υμων αφησει τα παραπτωματα υμων εαν δε μη αφητε τοις ανθρωποις τα παραπτωματα αυτων ουδε ο πατηρ υμων αφησει τα παραπτωματα υμων
Matthew 18:15 (NET)

Matthew 18:15 (KJV)
If your brother sins, go and show him his fault when the two of you are alone.  If he listens to you, you have regained your brother. Moreover if thy brother shall trespass against thee, go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Ἐὰν δὲ ἁμαρτήσῃ  ὁ ἀδελφός σου, ὕπαγε ἔλεγξον αὐτὸν μεταξὺ σοῦ καὶ αὐτοῦ μόνου. ἐάν σου ἀκούσῃ, ἐκέρδησας τὸν ἀδελφόν σου εαν δε αμαρτηση εις σε ο αδελφος σου υπαγε και ελεγξον αυτον μεταξυ σου και αυτου μονου εαν σου ακουση εκερδησας τον αδελφον σου εαν δε αμαρτηση εις σε ο αδελφος σου υπαγε και ελεγξον αυτον μεταξυ σου και αυτου μονου εαν σου ακουση εκερδησας τον αδελφον σου
Matthew 18:18, 19 (NET)

Matthew 18:18, 19 (KJV)
I tell you the truth, whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Ἀμὴν λέγω ὑμῖν· ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς ἔσται δεδεμένα ἐν οὐρανῷ, καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς ἔσται λελυμένα ἐν οὐρανῷ αμην λεγω υμιν οσα εαν δησητε επι της γης εσται δεδεμενα εν τω ουρανω και οσα εαν λυσητε επι της γης εσται λελυμενα εν τω ουρανω αμην λεγω υμιν οσα εαν δησητε επι της γης εσται δεδεμενα εν τω ουρανω και οσα εαν λυσητε επι της γης εσται λελυμενα εν τω ουρανω
Again, I tell you the truth, if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. Again I say unto you, That if two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Πάλιν [ἀμὴν] λέγω ὑμῖν ὅτι ἐὰν δύο συμφωνήσωσιν ἐξ ὑμῶν ἐπὶ τῆς γῆς περὶ παντὸς πράγματος οὗ ἐὰν αἰτήσωνται, γενήσεται αὐτοῖς παρὰ τοῦ πατρός μου τοῦ ἐν οὐρανοῖς παλιν λεγω υμιν οτι εαν δυο υμων συμφωνησωσιν επι της γης περι παντος πραγματος ου εαν αιτησωνται γενησεται αυτοις παρα του πατρος μου του εν ουρανοις παλιν αμην λεγω υμιν οτι εαν δυο υμων συμφωνησωσιν επι της γης περι παντος πραγματος ου εαν αιτησωνται γενησεται αυτοις παρα του πατρος μου του εν ουρανοις
Matthew 18:25, 26 (NET)

Matthew 18:25, 26 (KJV)
Because he was not able to repay it, the lord ordered him to be sold, along with his wife, children, and whatever he possessed, and repayment to be made. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife, and children, and all that he had, and payment to be made.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
μὴ ἔχοντος δὲ αὐτοῦ ἀποδοῦναι ἐκέλευσεν αὐτὸν ὁ κύριος πραθῆναι καὶ τὴν γυναῖκα καὶ τὰ τέκνα καὶ πάντα ὅσα ἔχει, καὶ ἀποδοθῆναι μη εχοντος δε αυτου αποδουναι εκελευσεν αυτον ο κυριος αυτου πραθηναι και την γυναικα αυτου και τα τεκνα και παντα οσα ειχεν και αποδοθηναι μη εχοντος δε αυτου αποδουναι εκελευσεν αυτον ο κυριος αυτου πραθηναι και την γυναικα αυτου και τα τεκνα και παντα οσα ειχεν και αποδοθηναι
Then the slave threw himself to the ground before him, saying, ‘Be patient with me, and I will repay you everything.’ The servant therefore fell down, and worshipped him, saying, Lord, have patience with me, and I will pay thee all.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
πεσὼν οὖν ὁ δοῦλος προσεκύνει αὐτῷ λέγων· μακροθύμησον ἐπ᾿ ἐμοί, καὶ πάντα ἀποδώσω σοι πεσων ουν ο δουλος προσεκυνει αυτω λεγων κυριε μακροθυμησον επ εμοι και παντα σοι αποδωσω πεσων ουν ο δουλος προσεκυνει αυτω λεγων κυριε μακροθυμησον επ εμοι και παντα σοι αποδωσω
Matthew 18:28-31 (NET)

Matthew 18:28-31 (KJV)
After he went out, that same slave found one of his fellow slaves who owed him one hundred silver coins.  So he grabbed him by the throat and started to choke him, saying, ‘Pay back what you owe me!’ But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἐξελθὼν δὲ ὁ δοῦλος ἐκεῖνος εὗρεν ἕνα τῶν συνδούλων αὐτοῦ, ὃς ὤφειλεν αὐτῷ ἑκατὸν δηνάρια, καὶ κρατήσας αὐτὸν ἔπνιγεν λέγων· ἀπόδος εἴ τι ὀφείλεις εξελθων δε ο δουλος εκεινος ευρεν ενα των συνδουλων αυτου ος ωφειλεν αυτω εκατον δηναρια και κρατησας αυτον επνιγεν λεγων αποδος μοι ο τι οφειλεις εξελθων δε ο δουλος εκεινος ευρεν ενα των συνδουλων αυτου ος ωφειλεν αυτω εκατον δηναρια και κρατησας αυτον επνιγεν λεγων αποδος μοι ει τι οφειλεις
Then his fellow slave threw himself down and begged him, ‘Be patient with me, and I will repay you.’ And his fellowservant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
πεσὼν οὖν ὁ σύνδουλος αὐτοῦ παρεκάλει αὐτὸν λέγων· μακροθύμησον ἐπ᾿ ἐμοί, καὶ ἀποδώσω σοι πεσων ουν ο συνδουλος αυτου εις τους ποδας αυτου παρεκαλει αυτον λεγων μακροθυμησον επ εμοι και παντα αποδωσω σοι πεσων ουν ο συνδουλος αυτου εις τους ποδας αυτου παρεκαλει αυτον λεγων μακροθυμησον επ εμοι και αποδωσω σοι
But he refused.  Instead, he went out and threw him in prison until he repaid the debt. And he would not: but went and cast him into prison, till he should pay the debt.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
ὁ δὲ οὐκ ἤθελεν ἀλλὰ ἀπελθὼν ἔβαλεν αὐτὸν εἰς φυλακὴν ἕως ἀποδῷ τὸ ὀφειλόμενον ο δε ουκ ηθελεν αλλα απελθων εβαλεν αυτον εις φυλακην εως ου αποδω το οφειλομενον ο δε ουκ ηθελεν αλλα απελθων εβαλεν αυτον εις φυλακην εως ου αποδω το οφειλομενον
When his fellow slaves saw what had happened, they were very upset and went and told their lord everything that had taken place. So when his fellowservants saw what was done, they were very sorry, and came and told unto their lord all that was done.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἰδόντες οὖν οἱ σύνδουλοι αὐτοῦ τὰ γενόμενα ἐλυπήθησαν σφόδρα καὶ ἐλθόντες διεσάφησαν τῷ κυρίῳ ἑαυτῶν πάντα τὰ γενόμενα ιδοντες δε οι συνδουλοι αυτου τα γενομενα ελυπηθησαν σφοδρα και ελθοντες διεσαφησαν τω κυριω αυτων παντα τα γενομενα ιδοντες δε οι συνδουλοι αυτου τα γενομενα ελυπηθησαν σφοδρα και ελθοντες διεσαφησαν τω κυριω εαυτων παντα τα γενομενα

Matthew 18:33-35 (NET)

Matthew 18:33-35 (KJV)
Should you not have shown mercy to your fellow slave, just as I showed it to you?’ Shouldest not thou also have had compassion on thy fellowservant, even as I had pity on thee?

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὐκ ἔδει καὶ σὲ ἐλεῆσαι τὸν σύνδουλον σου, ὡς καγὼ σὲ ἠλέησα ουκ εδει και σε ελεησαι τον συνδουλον σου ως και εγω σε ηλεησα ουκ εδει και σε ελεησαι τον συνδουλον σου ως και εγω σε ηλεησα
And in anger his lord turned him over to the prison guards to torture him until he repaid all he owed. And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ὀργισθεὶς ὁ κύριος αὐτοῦ παρέδωκεν αὐτὸν τοῖς βασανισταῖς ἕως |οὗ| ἀποδῷ πᾶν τὸ ὀφειλόμενον και οργισθεις ο κυριος αυτου παρεδωκεν αυτον τοις βασανισταις εως ου αποδω παν το οφειλομενον αυτω και οργισθεις ο κυριος αυτου παρεδωκεν αυτον τοις βασανισταις εως ου αποδω παν το οφειλομενον αυτω
So also my heavenly Father will do to you, if each of you does not forgive your brother from your heart. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
οὕτως καὶ ὁ πατήρ μου ὁ οὐράνιος ποιήσει ὑμῖν, ἐὰν μὴ ἀφῆτε ἕκαστος τῷ ἀδελφῷ αὐτοῦ ἀπὸ τῶν καρδιῶν ὑμῶν ουτως και ο πατηρ μου ο επουρανιος ποιησει υμιν εαν μη αφητε εκαστος τω αδελφω αυτου απο των καρδιων υμων τα παραπτωματα αυτων ουτως και ο πατηρ μου ο επουρανιος ποιησει υμιν εαν μη αφητε εκαστος τω αδελφω αυτου απο των καρδιων υμων τα παραπτωματα αυτων

Mark 11:22 (NET)

Mark 11:22 (KJV)
Jesus said to them, “Have faith in God. And Jesus answering saith unto them, Have faith in God.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἀποκριθεὶς ὁ Ἰησοῦς λέγει αὐτοῖς· ἔχετε πίστιν θεοῦ και αποκριθεις ιησους λεγει αυτοις εχετε πιστιν θεου και αποκριθεις ο ιησους λεγει αυτοις εχετε πιστιν θεου

Mark 11:24, 25 (NET)

Mark 11:24, 25 (KJV)
For this reason I tell you, whatever you pray and ask for, believe that you have received it, and it will be yours. Therefore I say unto you, What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
διὰ τοῦτο λέγω ὑμῖν, πάντα ὅσα προσεύχεσθε καὶ αἰτεῖσθε, πιστεύετε ὅτι ἐλάβετε, καὶ ἔσται ὑμῖν δια τουτο λεγω υμιν παντα οσα αν προσευχομενοι αιτεισθε πιστευετε οτι λαμβανετε και εσται υμιν δια τουτο λεγω υμιν παντα οσα αν προσευχομενοι αιτησθε πιστευετε οτι λαμβανετε και εσται υμιν
Whenever you stand praying, if you have anything against anyone, forgive him, so that your Father in heaven will also forgive you your sins.” And when ye stand praying, forgive, if ye have ought against any: that your Father also which is in heaven may forgive you your trespasses.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ὅταν στήκετε προσευχόμενοι, ἀφίετε εἴ τι ἔχετε κατά τινος, ἵνα καὶ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφῇ ὑμῖν τὰ παραπτώματα ὑμῶν και οταν στηκητε προσευχομενοι αφιετε ει τι εχετε κατα τινος ινα και ο πατηρ υμων ο εν τοις ουρανοις αφη υμιν τα παραπτωματα υμων και οταν στηκητε προσευχομενοι αφιετε ει τι εχετε κατα τινος ινα και ο πατηρ υμων ο εν τοις ουρανοις αφη υμιν τα παραπτωματα υμων
Luke 17:3, 4 (NET)

Luke 17:3, 4 (KJV)
Watch yourselves!  If your brother sins, rebuke him.  If he repents, forgive him. Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
προσέχετε ἑαυτοῖς. Ἐὰν ἁμάρτῃ ὁ ἀδελφός σου ἐπιτίμησον αὐτῷ, καὶ ἐὰν μετανοήσῃ ἄφες αὐτῷ προσεχετε εαυτοις εαν δε αμαρτη εις σε ο αδελφος σου επιτιμησον αυτω και εαν μετανοηση αφες αυτω προσεχετε εαυτοις εαν δε αμαρτη εις σε ο αδελφος σου επιτιμησον αυτω και εαν μετανοηση αφες αυτω
Even if he sins against you seven times in a day, and seven times returns to you saying, ‘I repent,’ you must forgive him.” And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
καὶ ἐὰν ἑπτάκις τῆς ἡμέρας ἁμαρτήσῃ εἰς σὲ καὶ ἑπτάκις ἐπιστρέψῃ πρὸς σὲ λέγων· μετανοῶ, ἀφήσεις αὐτῷ και εαν επτακις της ημερας αμαρτη εις σε και επτακις της ημερας επιστρεψη επι σε λεγων μετανοω αφησεις αυτω και εαν επτακις της ημερας αμαρτη εις σε και επτακις της ημερας επιστρεψη λεγων μετανοω αφησεις αυτω
Luke 23:33, 34 (NET)

Luke 23:33, 34 (KJV)
So when they came to the place that is called “The Skull,” they crucified him there, along with the criminals, one on his right and one on his left. And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
Καὶ ὅτε ἦλθον ἐπὶ τὸν τόπον τὸν καλούμενον Κρανίον, ἐκεῖ ἐσταύρωσαν αὐτὸν καὶ τοὺς κακούργους, ὃν μὲν ἐκ δεξιῶν ὃν δὲ ἐξ ἀριστερῶν και οτε απηλθον επι τον τοπον τον καλουμενον κρανιον εκει εσταυρωσαν αυτον και τους κακουργους ον μεν εκ δεξιων ον δε εξ αριστερων και οτε απηλθον επι τον τοπον τον καλουμενον κρανιον εκει εσταυρωσαν αυτον και τους κακουργους ον μεν εκ δεξιων ον δε εξ αριστερων
[But Jesus said, “Father, forgive them, for they don’t know what they are doing.”]  Then they threw dice to divide his clothes. Then said Jesus, Father, forgive them; for they know not what they do.  And they parted his raiment, and cast lots.

NET Parallel Greek

 Stephanus Textus Receptus

Byzantine Majority Text
[[ὁ δε Ἰησοῦς ἔλεγεν· πάτερ, ἄφες αὐτοῖς, οὐ γὰρ οἴδασιν τί ποιοῦσιν.]] διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ ἔβαλον |κλήρους| ο δε ιησους ελεγεν πατερ αφες αυτοις ου γαρ οιδασιν τι ποιουσιν διαμεριζομενοι δε τα ιματια αυτου εβαλον κληρον ο δε ιησους ελεγεν πατερ αφες αυτοις ου γαρ οιδασιν τι ποιουσιν διαμεριζομενοι δε τα ιματια αυτου εβαλον κληρον
Matthew 15:14 (NET)

Matthew 15:14 (KJV)
Leave them!  They are blind guides.  If someone who is blind leads another who is blind, both will fall into a pit. Let them alone: they be blind leaders of the blind.  And if the blind lead the blind, both shall fall into the ditch.
NET Parallel Greek Stephanus Textus Receptus

Byzantine Majority Text
ἄφετε αὐτούς· τυφλοί εἰσιν ὁδηγοί· τυφλὸς δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται αφετε αυτους οδηγοι εισιν τυφλοι τυφλων τυφλος δε τυφλον εαν οδηγη αμφοτεροι εις βοθυνον πεσουνται αφετε αυτους οδηγοι εισιν τυφλοι τυφλων τυφλος δε τυφλον εαν οδηγη αμφοτεροι εις βοθυνον πεσουνται

 

Addendum: May 22, 2020
A table comparing Jesus’ quotation of Deuteronomy from the Septuagint follows.

Matthew 18:16b (NET Parallel Greek)

 Deuteronomy 19:15 (Septuagint BLB)

Deuteronomy 19:15 (Septuagint Elpenor)
ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν σταθῇ πᾶν ρῆμα ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων στήσεται πᾶν ρῆμα

Matthew 18:16b (NET)

 Deuteronomy 19:15 (NETS)

Deuteronomy 19:15 (English Elpenor)
at the testimony of two or three witnesses every matter may be established By the mouth of two or three witnesses shall any word be sustained. by the mouth of two witnesses, or by the mouth of three witnesses, shall every word be established

Tables comparing Deuteronomy 19:15 in the Tanakh, KJV and NET, and Deuteronomy 19:15 in the Septuagint (BLB and Elpenor) follow.

Deuteronomy 19:15 (Tanakh)

 Deuteronomy 19:15 (KJV)

Deuteronomy 19:15 (NET)
One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth; at the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be establishment One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. A single witness may not testify against another person for any trespass or sin that he commits.  A matter may be legally established only on the testimony of two or three witnesses.

Deuteronomy 19:15 (Septuagint BLB)

Deuteronomy 19:15 (Septuagint Elpenor)
οὐκ ἐμμενεῗ μάρτυς εἷς μαρτυρῆσαι κατὰ ἀνθρώπου κατὰ πᾶσαν ἀδικίαν καὶ κατὰ πᾶν ἁμάρτημα καὶ κατὰ πᾶσαν ἁμαρτίαν ἣν ἂν ἁμάρτῃ ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων σταθήσεται πᾶν ῥῆμα Οὐκ ἐμμενεῖ μάρτυς εἷς μαρτυρῆσαι κατὰ ἀνθρώπου κατὰ πᾶσαν ἀδικίαν καὶ κατὰ πᾶν ἁμάρτημα καὶ κατὰ πᾶσαν ἁμαρτίαν, ἣν ἐὰν ἁμάρτῃ· ἐπὶ στόματος δύο μαρτύρων καὶ ἐπὶ στόματος τριῶν μαρτύρων στήσεται πᾶν ρῆμα

Deuteronomy 19:15 (NETS)

Deuteronomy 19:15 (English Elpenor)
One witness shall not suffice against a person in any injustice and in any wrongdoing and in any sin that he may sin.  By the mouth of two or three witnesses shall any word be sustained. One witness shall not stand to testify against a man for any iniquity, or for any fault, or for any sin which he may commit; by the mouth of two witnesses, or by the mouth of three witnesses, shall every word be established.

2 The Stephanus Textus Receptus and Byzantine Majority Text had τα παραπτωματα αυτων (KJV: their trespasses) following others.  The NET parallel Greek text and NA28 did not.

3 The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had εις σε (KJV: against thee) following sins.  The NET parallel Greek text did not.  With the words εις σε this is instruction for dealing with a fellow believer who sins against me personally. Without the words εις σε this is a command to police every believer I encounter.

4 The Stephanus Textus Receptus and Byzantine Majority Text had και (KJV: and) here.  The NET parallel Greek text and NA28 did not.

5 The Stephanus Textus Receptus and Byzantine Majority Text had the article τω preceding heaven (both occurrences).  The NET parallel Greek text and NA28 did not.

8 The Stephanus Textus Receptus and Byzantine Majority Text had αυτου following both lord and wife (KJV: his).  The NET parallel Greek text and NA28 did not.

9 The NET parallel Greek text and NA28 had ἔχει here, where the Stephanus Textus Receptus and Byzantine Majority Text had ειχεν (KJV: had).

10 The Stephanus Textus Receptus and Byzantine Majority Text had κυριε (KJV: Lord) following saying.  The NET parallel Greek text and NA28 did not.

11 The Stephanus Textus Receptus and Byzantine Majority Text had μοι (KJV: me) following Pay back.  The NET parallel Greek text and NA28 did not.

12 The Stephanus Textus Receptus had ο τι (KJV: that) here, where the NET parallel Greek text, NA28 and Byzantine Majority Text had εἴ τι.

13 The Stephanus Textus Receptus and Byzantine Majority Text had εις τους ποδας αυτου (KJV: at his feet) here.  The NET parallel Greek text and NA28 did not.

14 The Stephanus Textus Receptus had παντα (KJV: all) here.  The NET parallel Greek text, NA28 and Byzantine Majority Text did not.

15 The Stephanus Textus Receptus and Byzantine Majority Text had εως ου (KJV: till) here, where the NET parallel Greek text and NA28 had simply ἕως.

16 The NET parallel Greek text and NA28 had οὖν here, where the Stephanus Textus Receptus and Byzantine Majority Text had δε (KJV: So when).

18 The NET parallel Greek text and NA28 had καγὼ here, where the Stephanus Textus Receptus and Byzantine Majority Text had και εγω.

19 The Stephanus Textus Receptus and Byzantine Majority Text had αυτω (KJV: unto him) here.  The NET parallel Greek text and NA28 did not.

20 The Stephanus Textus Receptus and Byzantine Majority Text had τα παραπτωματα αυτων (KJV: their trespasses) here.  The NET parallel Greek text and NA28 did not.

21 Mark 11:22 (NET)

22 The Stephanus Textus Receptus and Byzantine Majority Text had αν (KJV: soever) here.  The NET parallel Greek text and NA28 did not.

27 Mark 11:24 (NET)

30 The Stephanus Textus Receptus and Byzantine Majority Text had εις σε (KJV: against thee) here.  The NET parallel Greek text and NA28 did not.  See comment at note 3.

32 The Stephanus Textus Receptus and Byzantine Majority Text had εις σε (KJV: against thee) here.  The NET parallel Greek text and NA28 did not.

33 The NET parallel Greek text and NA28 had πρὸς σὲ here, where the Stephanus Textus Receptus had επι σὲ.  The Byzantine Majority Text had neither.

34 Luke 17:3, 4 (NET)

36 The Stephanus Textus Receptus, Byzantine Majority Text and NA28 had τυφλων (KJV: of the blind) here. The NET parallel Greek text did not.