The Lord's Prayer
Advent
This Advent season, I’d like
to invite you to consider the Lord’s Prayer from some fresh perspectives. No, there is not very much wrong with the old
perspectives, outside of the tense problem: they are a marginally acceptable response
to the Greek prayer. However, we get too
used to them, too comfortable, and sometimes we lapse into the habit of letting
our minds wander when we pray. I do hope
I’m not the only one with this problem. So,
this Advent, I’d like to pursue two things with you.
One. I’d like to take a fresh look at the words of
the Lord’s Prayer.
Two. I’d like to examine the Lord’s Prayer using
the guide:
“When Israel was a child, then I loved him,
and called my Son out of Egypt.” — Hosea 11:1
“After they departed, behold, the angel of the
Lord appeared to Joseph in a dream, saying, Arise, take the young Child with His
mother, flee to Egypt, and stay there, until I bring word: for Herod will seek the
young Child to destroy Him. When he awoke,
he took the young Child with His mother by night, departed into Egypt, and
stayed there, until the death of Herod: that it might be fulfilled which was spoken
by the Lord through the prophet, saying, ‘I called my Son out of Egypt.’ ” — Matthew
2:13-15
The Fresh Look
“Our Father in the heavens,
“Your name was CONSECRATED[1]; Your kingdom CAME; Your
will was BEGOTTEN; as in heaven, also on the earth. You GAVE us our bread today, the very glorious
Body and like precious Blood of Jesus Christ, Your Son, our Savior and Lord.[2] [For His sake] You FORGAVE our debts; as
also, we forgive[3] our
debtors. Even though You could not have led[4] us into peril; even so You
DELIVERED us from the evil.
“Because, the kingdom, the power, and the
Glory all are from You, into eternity.
Amen.
“For if you forgave men their side-falls[5] (stumbling), then Your
heavenly Father will forgive you. Yet,
if you forgave not men their side-falls, neither will your Father forgive your side-falls.”
The whole attitude of the
prayer is not so much of asking to receive these things; as it is of gratitude
for having received them already. Even
though we got into one calamity after another, perils which were not of God’s
doing, You, Heavenly Father, still delivered us from the evil, again, and again,
and again.
On the other hand, such
forgiveness comes with a stern warning.
No one may enter the kingdom of God’s forgiveness as an unforgiving
person. Lack of forgiveness is the
poison, which, not only, destroys individuals from within; but also spreads
like a flood and like wildfire through whole congregations, killing everyone in
its path.
Nothing is more central to
God’s relationship with us than our response of gratitude and thanksgiving, so
that in all reality we live truly forgiving lives, lovingly bound together in
forgiving congregations.
Even so, a lethal dose of
ingratitude, unforgiveness, and unthankfulness can sweep it all away.
Someone consecrated God’s
name for us. The kingdom of God came
with Someone. The will of God is begotten
in Someone. Isn’t it obvious that all
these gifts are the work of Jesus Christ on our behalf? Isn’t it clear as, during Advent, we await
the Incarnation of God’s Son, that all these gifts are Christ’s Christmas gifts
for us. Let us, therefore, receive them
with all forgiveness, gratitude, and thankfulness.
Christ is Born. Glorify Him.
The Rubric
Moses tells us that all the
details of the Exodus are a mysterious pattern of heavenly realities. Hosea assures us that Jesus is at the center
of all these realities. Matthew shows us
that this child of Mary is that Incarnate Christ of God. He is not the One Who merely fulfills the Old
Testament. He is the One Who wrote the
Old Testament. He is the One Who drew
out the mysterious pattern; and has now come, bringing the heavenly realities
with Him. Jesus Incarnate is the new Exodus.
What does it mean, “Your
name was consecrated?” When Jesus arose
to destroy all the idolatry of Egypt with ten plagues, He consecrated His
Father’s name; that name which the Father Himself consecrated to Moses at the
burning bush. Now, He comes in heavenly
reality to accomplish with absolute finality, what He revealed in patterns and
types nearly 3,500 years ago. He consecrated
His Father’s name. That means that all
the kingdoms of this world, all the kingdoms of darkness, all the kingdoms of
evil will now be destroyed. All these
worldly idols are exposed for what they really are: death. Only the Father, is consecrated as the true
and living God, along with His Son and His Holy Spirit.
What does it mean, “Your
kingdom came?” When Jesus brought the
Israelites out into Sinai, a new kingdom was established: for where the king
is, there is the kingdom also. Now, in
His Incarnation, the kingdom of God is here, and it is with us to this very
day, because Jesus, the King dwells in our hearts. The power of the Spirit has made this
effectual since Pentecost, 33 AD. Please
don’t take this as a figure of speech.
It is not a figure of speech. It
is a mysterious reality.
What does it mean, “Your
will was begotten?” At Sinai, Jesus
gives the Law of freedom, and begins those painful lessons of the Law. There is nothing more important than doing the
will of God.[6] Now, at His birth, He begins to make possible
what man cannot do by works, but only by faith.
My meat is to do the will of Him that sent me.[7]” “I have come to do Your will.[8]” Now, instead of being crushed under the Law,
by works of the Law; we build on our Cornerstone, on the Fulfillment of the
Law, by faith; as the Law shapes us into living stones for the temple of God,
the body of Christ. Jesus is the will of
God: we follow Him.
What does it mean, “As
in heaven, also on the earth?” It means
that all the eternal heavenly realities, which
were in existence long before[9] Moses
ever constructed the mysterious pattern of them; these have now been proclaimed
as eternal earthly realities in Christ.
The consecration, the kingdom, and the will are now firmly announced as
earthly realities, as well as continuing heavenly realities. Satan has never been in charge: it only
seemed that way.
What does it mean, “You
gave us our bread today?” It means that the
real manna now nourishes us in the Communion, making us more and more Christ-like
as we receive the Communion in faith.[10]
What does it mean, “You
forgave our debts; as also, we forgive our debtors.” It means that having been redeemed from our
sins in Egypt, if we wish to be saved to eternal life in the heavenly Holy
Land, we must live in faith to the Law: we may not be slaves to any but God; we
may not put our human neighbors in any bondage.
What does it mean, “You
could not have led us into peril?” The
calamities we suffered for forty years at Sinai, which were due only to our own
sin, did not bring us to a complete end.[11] Even our stubbornness did not exhaust Your
mercy then, and it will not exhaust Your mercy now, in Christ.
What does it mean, “even
so You delivered us from the evil?” The
evil of our own invention did not thwart the majesty of Your power: not then,
not now, not ever. You delivered us in
spite of ourselves, and in spite of all the dangerous evil around us.
And the reason for all this glorious bounty is simply, “Because, the kingdom, the power, and the Glory all are from You, into
the ages. Amen.”
Our heavenly Father has one
simple lesson, both in Exodus and Incarnation: to teach us to be the sort of
forgiving persons that Jesus is, without which we cannot spend eternity with
Him.
Christ is Born. Glorify Him.
The Prayer
Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς,
Ἁγιασθήτω
τὸ ὄνομά σου; Ἐλθέτω ἡ βασιλεία σου; Γενηθήτω τὸ θέλημά σου; ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον. Καὶ ἄφες ἡμῖν τὰ ὀφειλήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν. Καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν; ἀλλὰ, ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.
Ἐὰν γὰρ
ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτῶματα αὐτῶν, ἀφήσει καὶ ὑμῖν, ὁ Πατὴρ ὑμῶν ὁ οὐράνιος. Ἐὰν δὲ μὴ ἀφῆτε τοῖς ἀνθρώποις τὰ παραπτῶματα αὐτῶν, οὐδὲ ὁ Πατὴρ ὑμῶν ἀφήσει τὰ παραπτώματα ὑμῶν.
Translation
Ἁγιασθήτω[19] τὸ[20] ὄνομά[21] σου[22]; Ἐλθέτω[23] ἡ[24] βασιλεία[25] σου18;
Your name was consecrated[26]; Your kingdom came[27];
Your name was consecrated[26]; Your kingdom came[27];
Γενηθήτω[28] τὸ16
θέλημά[29] σου18; ὡς [30] ἐν11 οὐρανῷ[31], καὶ[32] ἐπὶ[33] τῆς[34] γῆς[35].
Your will was begotten[36]; as in heaven, also on the earth[37].
Your will was begotten[36]; as in heaven, also on the earth[37].
Τὸν[38] ἄρτον[39] ἡμῶν9 τὸν34 ἐπιούσιον[40], δὸς[41] ἡμῖν[42] σήμερον[43].
Our bread, the epiousion, You gave us today[44].
Our bread, the epiousion, You gave us today[44].
Καὶ41
μὴ[52] εἰσενέγκῃς[53] ἡμᾶς[54] εἰς[55] πειρασμόν[56];
Even though You could not have led us into peril;
Even though You could not have led us into peril;
Ὅτι[62] σοῦ18 ἐστιν[63] ἡ20 βασιλεία21 καὶ[64] ἡ20 δύναμις[65]
Because, from You is the kingdom, the power,
Because, from You is the kingdom, the power,
Ἐὰν[71] γὰρ[72] ἀφῆτε[73] τοῖς12 ἀνθρώποις[74] τὰ43 παραπτῶματα[75] αὐτῶν[76],
For if you forgave men their side-falls,
For if you forgave men their side-falls,
ἀφήσει[77] καὶ[78] ὑμῖν[79], ὁ10 Πατὴρ[80] ὑμῶν[81] ὁ10 οὐράνιος[82].
then He will forgive you, Your heavenly Father[83].
then He will forgive you, Your heavenly Father[83].
Ἐὰν67 δὲ[84] μὴ48 ἀφῆτε69 τοῖς12 ἀνθρώποις70 τὰ43 παραπτῶματα71 αὐτῶν72,[85]
Yet if you forgave not men their side-falls,
Yet if you forgave not men their side-falls,
οὐδὲ[86] ὁ10 Πατὴρ76 ὑμῶν77 ἀφήσει73 τὰ43 παραπτώματα71 ὑμῶν77.
neither will your Father forgive your side-falls[87].
neither will your Father forgive your side-falls[87].
[1]
For me, the words, hallowed and sanctified, which mean the same thing, are too
archaic for modern English. However,
since language is a moving target, each generation must renew its quest for the
most expressive and meaningful words.
For me, the word necessary in this location at this time is consecrated:
to devote to a special and unique purpose or use.
[2] This
makes no claim to support any of the numerous interpretations concerning the
body and blood of Christ. Such a study
would be beyond the scope of authority, and depth of our present
meditation. Readers are encouraged to
form their own ideas. Our intention is
only to reinforce the idea that the word, ἐπιούσιον, cannot possibly mean the adverb, daily, except as it
pertains to the manna. This word, which can
only be about the manna, Jesus explains as Himself in John 6, especially in
verse 35.
[3] Here
is the rare, the unique present tense found in the prayer.
[4] This
lone negative subjunctive found in the prayer, introduces a note of
impossibility or improbability. God
could, should, nor would not tempt anyone.
James 1:13 assures us that this is the zero possibility: so, we ought not be considering it here. Temptation comes chiefly from our own twisted
hearts (James 1:14); Satan, demons, and other people or influences are only
secondary sources of temptation without effectiveness unless we yield our
personal wills to them (1 Peter 5:8)
[5] or
falling-aside, side-stumbles, side-slips, stumbling
[6]
Taken as a whole, the argument of the prayer is that the will of God is
forgiveness: to be and become a forgiving person. Jesus, Himself is that Will of God. He is the perfect fulfillment of all the
righteous demands of the Law. In Him,
and He in us, the complexities of this indwelling relationship, make us alive
to the Law, alive to the Will of God, co-participants in Jesus to both Law and
Will. This is the power and work of the
Spirit in us, which we receive by faith.
The indwelling Spirit enables us to become co-sharers in both Law and
Will; not by fleshly works of righteousness: but, rather by His Mercy. Nevertheless, as we become more and more
consciously aware of this indwelling relationship in our lives, the urgency of
obedience intensifies; while the necessity of increasing co-operative good
works, born out of reflecting and responding faith and love for God,
multiplies.
[7]
John 4:34
[8]
Psalm 40:8; Hebrews 10:7, 9
[9]
Eternity past: there never was a time when the essence of the heavenly realities
did not exist, nor will there ever be such a time. These eternal heavenly realities refer to the
essence of God, the Trinity, Himself, and not to created beings such as angels,
or to created things. Nevertheless, it
is impossible for us to conceive of God as being enthroned upon His Mercy Seat
without the creation of such a mercy seat.
This is a Mystery; we will learn what we need to know when we get to
heaven.
The proclamation in time of the Name, Kingdom, and Will
indicate eternal realities. Satan has
never been “the god of this world” (2 Corinthians 4:4) except in the pejorative
sense that he was cast out of heaven: now, being confined to earth as a prison,
he throws his weight around among men.
The timely announcement reiterates an eternal reality, as applicable to
Adam as to the last person ever born; just as the life and death of Jesus are
also applicable to Eve and the last woman.
There has never been a time when Christ did not co-reign eternally on
earth with the Father and the Spirit. We
mere mortals, on the other hand, only understand time.
[10]
John 6
[11] A
partial list of the self-induced calamities of the Israelites would include: the
Marah waters (Exodus 15), the Manna and quail (Exodus 16), complaining (Exodus
17), disputing (Exodus 18), the golden calf (Exodus 32), the burning and graves
of lust (Numbers 11), Miriam’s leprosy
(Numbers 12), the unbelieving spies (Numbers 13), the murmuring (Numbers
14), Korah and Dathan (Numbers 16), Moses strikes the Rock (Numbers 20), the
Brazen Serpent (Numbers 21), etc. A
litany of Apostolic and/or Christian sins would be: similar, more personal, and
even worse. None of these things can be
blamed on God. We have brought them all
upon ourselves.
[14] ὁ, nominative singular masculine
article from ὁ, ἡ, τό: the, the one, introducing an
appositional phrase.
[16] τοῖς, dative plural article from ὁ, ἡ, τό:
the, in the after ἐν,
the preposition is beginning to replace the case ending.
[18]
Literally, Father, ours, the one in the heavens. Optionally, Our heavenly Father. “Our Father which art in heaven,” is archaic
and cumbersome. This is a standard
introductory address, as with a letter or oral petition.
[19] Ἁγιασθήτω, third person singular,
aorist passive imperative of ἁγιάζω:
to set apart, sanctify, hallow, consecrate.
I could find no indications of defectiveness or deponency for this verb;
the forms ἁγιασάτω (active) and ἁγιασάσθω, ἁγιάσθω, or ἁγιασθῶ (middle) were not readily found.
[21] ὄνομά, nominative singular neuter noun
from ὄνομα, ατος, τό: a name, the proper name, the
character or reputation. The second
accent is attracted from the following word.
[22] σου, genitive singular personal
pronoun from σύ, σοῦ: you, your, yours. The accent was lost to the previous word.
[23] Ἐλθέτω, third person singular,
aorist active imperative of ἔρχομαι:
to come, go, or pass. A defective and
irregular verb: the second aorist root is ἤλυθον, ἦλθον by contraction, which
shortens to ἐλθ- in
the imperative, ἐλθέτω (active); the forms ἐλθέσθω (middle), ἐλθεθήτω or ἐλθήτω (passive) were not found.
[25] βασιλεία, nominative singular
feminine noun from βασιλεία, ας, ἡ: kingdom. Please note the common distinction between
masculine and feminine, where the masculine is the active agent, while the
feminine is the inactive recipient.
[26]
Literally, It was set apart, the name, yours.
The passive voice asks the question by whom, and when.
[27]
Literally, It came, the kingdom, yours. The kingdom came because the
king arrived, and the kingdom came with him.
This accords with the prophetic visions of Daniel where the historic emperors
and empires (Babylon, Medo-Persia, Greece, Rome) are referred to
interchangeably.
[28] Γενηθήτω, third person singular,
aorist passive imperative of γίνομαι:
to exist, be created, be begotten, be born.
An irregular verb: the second aorist root is ἐγενόμην, which shortens to
γεν- in the imperative,
γενέσθω (active). The word derives from
the copula, rather than from active verbs of doing, etc.
[29] θέλημά, nominative singular neuter noun
from θέλημα, ατος, τό: bent, inclination, resolve,
will, wish. The second accent is
attracted from the following word.
[35] γῆς, genitive singular feminine
noun from γῆ, γῆς, ἡ: earth, the planet, its surface, land, dry land, a region.
[36]
Literally, It was begotten, born or created, the will, yours. Existed, makes no sense in this context. The passive voice asks the question by whom,
and when.
[37]
The phrase gathers and applies to all three verbs: was consecrated, came, and was
begotten.
[39] ἄρτον, accusative singular
masculine noun from ἄρτος, οῦ, ὁ: bread in any form or shape, any life necessity.
[40] ἐπιούσιον, accusative singular
masculine noun from ἐπιούσιος,
οῦ, ὁ: the lexicons are not particularly
helpful at this point. The root οὐσίος
from οὐσία, ας, ἡ:
existence, substance, essence; cannot possibly be associated with σήμερον (today). The obvious historical reference is to the
manna from the days of Moses, which is elsewhere known as the bread of angels,
or bread of heaven. This manna
conspicuously prefigures the Christ of God, particularly as expressed in John
6, Who is the living Passover, which we receive in the Communion, Liturgy,
Mystery, Un-bloody Sacrifice, or any other name you may prefer. The ἐπιούσιον is clearly Jesus Himself.
If οὐσίος is substance, then ἐπιούσιον
or upon substance is somehow, greater, super-existent. This does not mean that there is a suitable
English word for our translation purposes; even though, we know perfectly well,
exactly what it means. Some suggested
translations might be angelic, or heavenly bread: which picks up on the idea
that Jesus is the manna of God. In any
case, daily, will never suffice. The
word, ἐπιούσιον, most
certainly does not mean daily. We do not
need bread for our bellies; we desperately need Jesus for our human spirits, so
that our souls will be nourished with the fullness of God.
[41] δὸς, second person singular, aorist
active imperative of δίδωμι:
give, you gave. The imperative mood is
customary for prayer. Even though the
force of the past tense must not be weighted excessively, it suggests that this
is more an expression of gratitude, than of petition.
[44]
The whole point of the petition is the development of Christlikeness within
us. “God became man, so that man could
become god.” Christ repeatedly scolds
the disciples for looking at the outward, earthly nature of things. We are fat enough physically; but, we are
starving to death spiritually.
[45] καὶ, continuative conjunction: and,
possibly a Hebraism of vav consecutive or vav continuative. These lead to tedious strung on sentences in
English and are left untranslated, because they are unnecessary in English.
[46] ἄφες, second person singular,
aorist active imperative of ἀφίημι: excuse, forgive, you
forgave. We render ἄφες literally, in the past tense, but it
is possibly characteristic: even so, this is not the imperfect tense; so, we
believe that it is best to render a past as a past, letting English readers
draw whatever characteristic nuances they wish.
Yet, in keeping with the rest of the prayer, this seems to be more of
gratitude, than of petition.
[48] ὀφειλήματα: accusative plural
neuter noun from ὀφείλημα, ατος,
τό: debt,
duty. The idea of duty, and being
excused from performing a duty suggests the specific failure to keep the
Decalogue, which is the specific duty of the Israelites and the Jews; a
requirement of the Law; actual or potential culpability, fault, or guilt at the
Law.
[50] ἀφίεμεν, first person plural, present active
indicative of ἀφίημι: excuse, forgive. Alexandrian text has ἀφήκαμεν, first person plural, aorist
active indicative of ἀφίημι, which appears to be an attempt to coordinate the tense
with ἄφες. The change of tense may be characteristic and
minimal, but it suggests that we must automatically forgive, out of gratitude
for what we have been forgiven. We
simply must do what is natural for a forgiven people to do: Matthew 18 and
25. There is nothing optional about this
reaction; an unforgiving person cannot possibly enter the kingdom of God’s
forgiveness. Having received the gift of
faith, it is impossible not to respond appropriately.
[51] ὀφειλέταις, dative plural masculine
noun from ὀφειλέτης,
ου, ὁ: debtors, the ones with whom we
have a charge concerning the Decalogue; a requirement of the Law that is due or
owed; actual or potential culpability, fault, or guilt at the Law.
[52] μὴ, negation particle (adverbial):
not. Its primary function here is to
negate the following verb.
[53] εἰσενέγκῃς, second person singular,
aorist active subjunctive of εἰσφέρω: to bring, carry, or lead
into.
[55] εἰς, preposition of direction from εἰς: into, the opposite of an
ablative when used with the accusative.
[56] πειρασμόν, accusative singular
masculine noun from πειρασμός,
οῦ, ὁ: affliction, calamity, peril, proof,
temptation, test, trial.
[58] ῥῦσαι, second person singular,
aorist active imperative of ῥύομαι: to deliver, drag from danger,
rescue.
[59] ἀπὸ, preposition of direction from ἀπὸ: from, the ablative, emphasizing
separation rather than source.
[61] πονηροῦ, genitive singular
masculine adjective from πονηρός, ά, όν: bad, evil, the evil person,
system, or thing. We resist the
temptation to translate, “the evil one,” implying that this refers directly to
Satan himself. This certainly includes
Satan, but it seems to us that a broader scope is intended: all sorts of evil;
the world, the flesh, and the Devil; the whole scope of the evil system,
without any exception. Most
specifically, it refers to the recent evil we just got ourselves into.
[64] καὶ, coordinating or series
conjunction: and. In keeping with the
English custom, only the last καὶ in the
series is translated. The series or Oxford
comma is retained.
[65] δύναμις, nominative singular feminine
noun from δύναμις, εως, ἡ: might, omnipotence, power,
strength; predicate nominative.
[66] δόξα, nominative singular feminine
noun from δόξα, ης, ἡ: appearance, glory, Glory, a
direct reference to the Shəkinah; predicate nominative.
[68] αἰῶνας, accusative plural masculine
noun from αἰών, ῶνος, ὁ: a significant period of time, an age or
era, all of time, eternity. In service
settings this is often strengthened with τῶν αἰώνων, lest there be any doubt that eternity is in mind, and to
add poetic flourishes for emphasis.
[69] Ἀμήν, indeclensionate
particle of covenantal affirmation: absolutely, truly, we agree, we submit to
the covenant stipulations, we will be ruled by this king, amen.
[70]
Alexandrian text omits the entire sentence.
This is very possibly a Byzantine liturgical tradition, an added
response to the prayer. However, this
tradition exists universally throughout the practice of the Church, and the
prayer sounds strange without it. It is
an appropriate antiphon to the prayer.
Since the prayer is covenantal in nature, its only appropriate response
is covenant affirmation.
[71] Ἐὰν, conditional conjunction
introducing a protasis: if. This begins
a Third Class, Future More Probable conditional sentence.
[74] ἀνθρώποις, dative plural masculine
noun from ἄνθρωπος, ου, ὁ, ἡ:
to men. This is the
indirect object.
[75] παραπτῶματα or παραπτώματα: accusative plural neuter noun
from παράπτωμα, ατος, τό: stumbling, fault, offense, transgression; the act
or deed of breaking the Law. It may also
imply a lesser degree of seriousness (an accident, a slip) than is implied by ὀφείλημα.
The step of sinners is on slippery ground (Deuteronomy 32:35). The change in inflection from circumflex to
acute is possibly musical, its exact use is lost to us. It is more likely that the Byzantine culture
would reflect correct musical tonalities.
This argument cuts both ways, but it is not a translatable difference.
[77] ἀφήσει, third person singular,
future active indicative of ἀφίημι: excuse, forgive. Forgiveness is certain if the condition is
met.
[78] καὶ, dependent conjunction
introducing an apodosis: then. The
location is postpositive, balancing γὰρ (note 72) and δὲ
(note 84)
[83]
That this forgiveness is associated with you plural in all three instances,
indicates that this must take place in a forgiving community, even though
personal obedience is required. The
community of forgiveness is seriously damaged when forgiveness is not a
reality.
[84] δὲ, postpositive conjunction
introducing continuation or opposition: but, now, yet, conversely, on the other
hand.
[85]
The phrase, τὰ παραπτῶματα αὐτῶν, is included in both the
Byzantine and B. Its absence in א leaves that which is to be forgiven open and unspecified. This implies forgive everything, even corrupt
and deliberate acts of aggression and violence.
[86] οὐδὲ, adverb, a contraction of οὐ + δέ: neither, nor, and not, not
even. The phrase sequence “for … then …
yet … neither” is very emphatic and forceful.
[87]
The converse is also true. Again, it is
associated with you plural in all three instances. Failure to forgive on the
part of individuals is a cancer or poison that spreads like a flood or like
wildfire through the forgiving community, killing all. Acts 8:23; Romans 3:14; Ephesians 4:31;
Hebrews 12:15
[88] If you have been blessed or helped by any of these meditations,
please repost, share, or use any of them as you wish. No rights are reserved. They are designed and intended for your free
participation. They were freely
received, and are freely given. No other
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