I have noticed that AFIHMI is used predominantly in the Gospels and Acts for forgive/forgave, but Paul exclusively uses CARIZOMAI (except where he quotes the LXX in Ro4:7).
The spheres of meaning given in BDAG are:
AFIHMI – dismiss/release someone or something from a place, release from legal or moral obligations or consequence, move away/separate etc
CARIZOMAI – give freely as a favor, give graciously, cancel a sum of money that is owed, to show oneself gracious by forgiving wrongdoing etc
Obviously the words carry a slightly different sense of meaning even when being used in the context ‘to forgive’ – but I don’t understand why Paul would so consistently use CARIZOMAI in favour of AFIHMI, while the Gospel writers . In 1Jn there is the occasional use of AFIHMI so not all epistle writers preferred CARIZOMAI. In the Gospels CARIZOMAI is only used in Lk7 and then is carrying the meaning of cancelling of a finacial debt rather than forgiveness of sins.
All I could conclude perhaps one of the following:
1) Paul simply had a preference for the word CARIZOMAI
2) As Pauls letters were written some time before the Gospels and 1Jn, perhaps CARIZOMAI was being ‘replaced’ by AFIHMI as the most common word for forgive (seems unlikely as they are only a few decades apart)
3) There is something specific about the meaning of CARIZOMAI which Paul felt more adequately expressed how God has forgiven us and and we should forgive one another
I would appreciate any insights anyone has into this
Many thanks
Adrian Clark
—
On Jan 14, 2011, at 7:42 AM,
I hesitate to claim any insights here, but I have some thoughts, for what they’re worth:
(1) There’s no consensus on this, and it’s not even open to discussion in this forum, but some scholars hold that all of Paul’s letters were composed before any of the gospels was written. That’s probably not so important a factor here, but it’s something one might be aware of.
(2) More to the point is that the terminology of sin and forgiveness is largely metaphorical and the metaphors employed tend to be rooted in the vocabulary of debt and property transactions (Nietzsche’s “Genealogy of Morals” is worth scanning, at least). Think of the English terms “debt,” “transgression,” “trespass,” “remit,” “redeem,” and the like.
(3) Different people are wont to use different terms for some of these items: in reciting the LP, some prefer “debts,” while others prefer “trespasses.” Some prefer “pardon” while others prefer “forgive.”
(4) It may be that Paul preferred words suggestive of unmerited kindness — χάρις (CARIS), while others, particularly in the Synoptic gospel tradition, preferred the notion of ἄφεσις (AFESIS) “letting go,” “remitting.”
Food for thought, not answers to your question.
Carl W. Conrad
Department of Classics, Washington University (Retired)
—
I think what you have noted regarding the use of these words reflects two facts
regarding vocabulary (and style) in the NT as well as somewhat differing
theological outlooks (not normally a subject for discussion here). Writers tend
to use differing words from other writers even when discussing the same
subjects. This is also true today. On the other hand, there are differing
manners of presenting theology even in the NT. For example, in Revelation 5.9
and 14.3 the work of Christ is represented as an economic activity
9καὶ ᾄδουσιν ᾠδὴν καινὴν λέγοντες· ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς
σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς
καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους
9 KAI AiDOUSIN WiDHN KAINHN LEGONTES, “ACIOS EI LABEIN TO BIBLION KAI ANOICAI
TAS SFRAGIDAS AUTOU, hOTI ESFAGHS KAI HGORASAS TWi QEWi EN TWi hAIMATI SOU
EK PASHS FULHS KAI GLWSSHS KAI LAOU KAI EQNOUS
On the other hand Paul represents it as a sacrifice in accordance with the
Jewish cultic practice
Romans 3:25
25ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ [τῆς] πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς
ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων
25 hON PROEQETO hO QEOS hILASTHRION DIA [THS] PISTEWS EN TWi AUTOU hAIMATI EIS
ENDEICIN THS DIKAOSUNHS AUTOU DIA THN PARESIN TWN PROGEGONOTWN hAMARTHMATWN.
It seems that we must simply become accustomed to the fact that different
authors look at matters in a slightly different manner or use different
vocabulary and style to express their views.
george
gfsomsel
… search for truth, hear truth,
learn truth, love truth, speak the truth, hold the truth,
defend the truth till death.
– Jan Hus
_________
________________________________
href=”mailto:b-greek@lists.ibiblio.org”>b-greek@lists.ibiblio.org
Sent: Fri, January 14, 2011 5:42:54 AM
I have noticed that AFIHMI is used predominantly in the Gospels and Acts for
forgive/forgave, but Paul exclusively uses CARIZOMAI (except where he quotes the
LXX in Ro4:7).
The spheres of meaning given in BDAG are:
AFIHMI – dismiss/release someone or something from a place, release from legal
or moral obligations or consequence, move away/separate etc
CARIZOMAI – give freely as a favor, give graciously, cancel a sum of money that
is owed, to show oneself gracious by forgiving wrongdoing etc
Obviously the words carry a slightly different sense of meaning even when being
used in the context ‘to forgive’ – but I don’t understand why Paul would so
consistently use CARIZOMAI in favour of AFIHMI, while the Gospel writers . In
1Jn there is the occasional use of AFIHMI so not all epistle writers preferred
CARIZOMAI. In the Gospels CARIZOMAI is only used in Lk7 and then is carrying
the meaning of cancelling of a finacial debt rather than forgiveness of sins.
All I could conclude perhaps one of the following:
1) Paul simply had a preference for the word CARIZOMAI
2) As Pauls letters were written some time before the Gospels and 1Jn, perhaps
CARIZOMAI was being ‘replaced’ by AFIHMI as the most common word for forgive
(seems unlikely as they are only a few decades apart)
3) There is something specific about the meaning of CARIZOMAI which Paul felt
more adequately expressed how God has forgiven us and and we should forgive one
another
I would appreciate any insights anyone has into this
Many thanks
Adrian Clark
—
On Jan 14, 2011, at 7:42 AM,
I hesitate to claim any insights here, but I have some thoughts, for what they’re worth:
(1) There’s no consensus on this, and it’s not even open to discussion in this forum, but some scholars hold that all of Paul’s letters were composed before any of the gospels was written. That’s probably not so important a factor here, but it’s something one might be aware of.
(2) More to the point is that the terminology of sin and forgiveness is largely metaphorical and the metaphors employed tend to be rooted in the vocabulary of debt and property transactions (Nietzsche’s “Genealogy of Morals” is worth scanning, at least). Think of the English terms “debt,” “transgression,” “trespass,” “remit,” “redeem,” and the like.
(3) Different people are wont to use different terms for some of these items: in reciting the LP, some prefer “debts,” while others prefer “trespasses.” Some prefer “pardon” while others prefer “forgive.”
(4) It may be that Paul preferred words suggestive of unmerited kindness — χάρις (CARIS), while others, particularly in the Synoptic gospel tradition, preferred the notion of ἄφεσις (AFESIS) “letting go,” “remitting.”
Food for thought, not answers to your question.
Carl W. Conrad
Department of Classics, Washington University (Retired)
—
I think what you have noted regarding the use of these words reflects two facts
regarding vocabulary (and style) in the NT as well as somewhat differing
theological outlooks (not normally a subject for discussion here). Writers tend
to use differing words from other writers even when discussing the same
subjects. This is also true today. On the other hand, there are differing
manners of presenting theology even in the NT. For example, in Revelation 5.9
and 14.3 the work of Christ is represented as an economic activity
9καὶ ᾄδουσιν ᾠδὴν καινὴν λέγοντες· ἄξιος εἶ λαβεῖν τὸ βιβλίον καὶ ἀνοῖξαι τὰς
σφραγῖδας αὐτοῦ, ὅτι ἐσφάγης καὶ ἠγόρασας τῷ θεῷ ἐν τῷ αἵματί σου ἐκ πάσης φυλῆς
καὶ γλώσσης καὶ λαοῦ καὶ ἔθνους
9 KAI AiDOUSIN WiDHN KAINHN LEGONTES, “ACIOS EI LABEIN TO BIBLION KAI ANOICAI
TAS SFRAGIDAS AUTOU, hOTI ESFAGHS KAI HGORASAS TWi QEWi EN TWi hAIMATI SOU
EK PASHS FULHS KAI GLWSSHS KAI LAOU KAI EQNOUS
On the other hand Paul represents it as a sacrifice in accordance with the
Jewish cultic practice
Romans 3:25
25ὃν προέθετο ὁ θεὸς ἱλαστήριον διὰ [τῆς] πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς
ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων
25 hON PROEQETO hO QEOS hILASTHRION DIA [THS] PISTEWS EN TWi AUTOU hAIMATI EIS
ENDEICIN THS DIKAOSUNHS AUTOU DIA THN PARESIN TWN PROGEGONOTWN hAMARTHMATWN.
It seems that we must simply become accustomed to the fact that different
authors look at matters in a slightly different manner or use different
vocabulary and style to express their views.
george
gfsomsel
… search for truth, hear truth,
learn truth, love truth, speak the truth, hold the truth,
defend the truth till death.
– Jan Hus
_________
________________________________
href=”mailto:b-greek@lists.ibiblio.org”>b-greek@lists.ibiblio.org
Sent: Fri, January 14, 2011 5:42:54 AM
I have noticed that AFIHMI is used predominantly in the Gospels and Acts for
forgive/forgave, but Paul exclusively uses CARIZOMAI (except where he quotes the
LXX in Ro4:7).
The spheres of meaning given in BDAG are:
AFIHMI – dismiss/release someone or something from a place, release from legal
or moral obligations or consequence, move away/separate etc
CARIZOMAI – give freely as a favor, give graciously, cancel a sum of money that
is owed, to show oneself gracious by forgiving wrongdoing etc
Obviously the words carry a slightly different sense of meaning even when being
used in the context ‘to forgive’ – but I don’t understand why Paul would so
consistently use CARIZOMAI in favour of AFIHMI, while the Gospel writers . In
1Jn there is the occasional use of AFIHMI so not all epistle writers preferred
CARIZOMAI. In the Gospels CARIZOMAI is only used in Lk7 and then is carrying
the meaning of cancelling of a finacial debt rather than forgiveness of sins.
All I could conclude perhaps one of the following:
1) Paul simply had a preference for the word CARIZOMAI
2) As Pauls letters were written some time before the Gospels and 1Jn, perhaps
CARIZOMAI was being ‘replaced’ by AFIHMI as the most common word for forgive
(seems unlikely as they are only a few decades apart)
3) There is something specific about the meaning of CARIZOMAI which Paul felt
more adequately expressed how God has forgiven us and and we should forgive one
another
I would appreciate any insights anyone has into this
Many thanks
Adrian Clark
—