OT-PROPHET.filter - rwp forgave:

rwp@Luke:5:20 @{Their faith} (\tn pistin autn\). In all three Gospels. {Man} (\anthrpe\). Mark and Matthew have "child" or "Son" (\teknon\). Are forgiven (\aphentai\). This Doric form of the perfect passive indicative is for the Attic \apheintai\. It appears also in strkjv@Luke:5:23; strkjv@7:47,48; strkjv@John:20:23; strkjv@1John:2:12|. strkjv@Mark:2:6; strkjv@Matthew:9:2| have the present passive \aphientai\. Possibly this man's malady was due to his sin as is sometimes true (John:5:14|). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins.

rwp@Luke:7:42 @{Will love him most} (\pleion agapsei auton\). Strictly, comparative {more}, \pleion\, not superlative \pleista\, but most suits the English idiom best, even between two. Superlative forms are vanishing before the comparative in the _Koin_. This is the point of the parable, the attitude of the two debtors toward the lender who forgave both of them (Plummer).

rwp@Luke:11:1 @{As he was praying in a certain place} (\en ti einai auton en topi tini proseuchomenon\). Characteristically Lukan idiom: \en\ with articular periphrastic infinitive (\einai proseuchomenon\) with accusative of general reference (\auton\). {That}. Not in the Greek, asyndeton (\kai egeneto eipen\). {When he ceased} (\hs epausato\). Supply \proseuchomenos\ (praying), complementary or supplementary participle. {Teach us} (\didaxon hmas\). Jesus had taught them by precept (Matthew:6:7-15|) and example (Luke:9:29|). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John's teachings (Luke:5:33|). Songs:Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See on ¯Matthew:6:7-15| for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In strkjv@Matthew:6:11| "give" is \dos\ (second aorist active imperative second singular, a single act) while here strkjv@Luke:11:3| "give" is \didou\ (present active imperative, both from \didmi\) and means, "keep on giving." Songs:in strkjv@Luke:11:4| we have "For we ourselves also forgive" (\kai gar autoi aphiomen\), present active indicative of the late \\ verb \aphi\ while strkjv@Matthew:6:12| has "as we also forgave" (\hs kai hmeis aphkamen\), first aorist (\k\ aorist) active of \aphimi\. Songs:also where strkjv@Matthew:6:12| has "debts" (\ta opheilmata\) strkjv@Luke:11:4| has "sins" (\tas hamartias\). But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both strkjv@Matthew:6:13; strkjv@Luke:11:4| \m eisenegkis\ occurs (second aorist subjunctive with \m\ in prohibition, ingressive aorist). "Bring us not" is a better translation than "lead us not." There is no such thing as God enticing one to sin (James:1:13|). Jesus urges us to pray not to be tempted as in strkjv@Luke:22:40| in Gethsemane.

rwp@Mark:2:5 @{Their faith} (\tn pistin autn\). The faith of the four men and of the man himself. There is no reason for excluding his faith. They all had confidence in the power and willingness of Jesus to heal this desperate case. {Are forgiven} (\aphientai\, aoristic present passive, cf. punctiliar action, Robertson's _Grammar_, pp. 864ff.). Songs:Matthew:9:3|, but strkjv@Luke:5:20| has the Doric perfect passive \aphentai\. The astonishing thing both to the paralytic and to the four friends is that Jesus forgave his sins instead of healing him. The sins had probably caused the paralysis.