“`html
Lexical Nuances in New Testament Forgiveness Terminology: A Comparative Study of ἀφίημι and χαρίζομαι
This exegetical study of Lexical Nuances in New Testament Forgiveness Terminology is based on an online scholarly discussion. The initial observation highlights a distinct pattern in the New Testament: the verb ἀφίημι is predominantly employed in the Gospels and Acts to denote “forgive” or “forgave,” while the apostle Paul almost exclusively utilizes χαρίζομαι for this concept, with the notable exception of instances where he directly quotes the Septuagint (LXX) in passages such as Romans 4:7. Furthermore, it is noted that not all epistle writers conform to Paul’s preference, as ἀφίημι appears occasionally in 1 John. The use of χαρίζομαι in the Gospels is rare and typically carries the meaning of canceling a financial debt, as seen in Luke 7, rather than the theological forgiveness of sins.
The central exegetical issue at hand is to discern the underlying reasons for this divergent lexical distribution between the Synoptic tradition (Gospels/Acts) and the Pauline corpus. This inquiry explores whether these preferences represent mere authorial stylistic choices, a chronological evolution in the semantic range of these terms within the early Christian koinē Greek, or, more significantly, a deliberate theological distinction intended to convey different facets or emphases within the broader concept of divine and human forgiveness. Understanding these nuances is crucial for a precise grasp of New Testament soteriology and ethics.
ἀνεχόμενοι ἀλλήλων καὶ χαριζόμενοι ἑαυτοῖς, ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ Κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς. (Colossians 3:13)
Key differences with SBLGNT (2010):
- Comparison of Colossians 3:13 between Nestle 1904 and SBLGNT (2010) reveals no significant textual variants concerning the verb χαρίζομαι or any other word in this verse. Both editions present an identical text for this passage.
Regarding Colossians 3:13, the Novum Testamentum Graece (NA28) critical apparatus confirms the stability of the text, with no significant variants affecting the verb χαρίζομαι. Lexically, BDAG (Bauer, Danker, Arndt, Gingrich, Greek-English Lexicon of the New Testament and Other Early Christian Literature) defines ἀφίημι with spheres of meaning including “dismiss/release someone or something from a place,” “release from legal or moral obligations or consequence,” and “move away/separate.” In the context of forgiveness, ἀφίημι primarily signifies the remission or cancellation of a debt, sin, or penalty, effectively letting go of an obligation or consequence. In contrast, BDAG for χαρίζομαι offers “give freely as a favor,” “give graciously,” “cancel a sum of money that is owed,” and “to show oneself gracious by forgiving wrongdoing.” This highlights the inherent connection of χαρίζομαι to χάρις (grace), emphasizing forgiveness as a gratuitous gift rather than merely a release from obligation.
The Theological Dictionary of the New Testament (KITTEL, Theologisches Wörterbuch zum Neuen Testament) further elaborates on these distinctions. The article on ἀφίημι (Vol. 1, p. 509ff.) traces its usage from classical Greek, where it meant “to send away,” “to let go,” or “to permit,” to its significant theological application in the LXX and NT for the forgiveness of sins, debts, and trespasses. The emphasis is often on the removal or cancellation of the offense. The entry for χαρίζομαι (Vol. 9, p. 372ff.) highlights its origin from χάρις (grace, favor), emphasizing the spontaneous, unmerited giving of a gift or favor. In the context of forgiveness, χαρίζομαι underscores the gracious and unconditional nature of the act, portraying forgiveness not just as a release from guilt but as an act of divine (or human) generosity and benevolence. Paul’s consistent use of χαρίζομαι thus signals a theological emphasis on the unmerited favor and grace inherent in God’s act of forgiveness, aligning with his broader theology of grace.
Translation Variants
In Colossians 3:13, the verb χαρίζομαι appears in two forms: first as a present middle/passive participle, “χαριζόμενοι” (forgiving/showing grace to one another), and then as an aorist middle indicative, “ἐχαρίσατο” (the Lord graciously forgave). Grammatically, the participle “χαριζόμενοι” functions adverbially, modifying the imperative implied in the preceding context (Col 3:12, “put on”). It denotes a continuous action or characteristic of believers. The aorist indicative “ἐχαρίσατο” in the clause “καθὼς καὶ ὁ Κύριος ἐχαρίσατο ὑμῖν” (just as the Lord graciously forgave you) establishes the divine act as the pattern for human conduct, emphasizing a completed action with ongoing effects.
Rhetorically, the phrase “καθὼς καὶ ὁ Κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς” employs a common Pauline hōsper … houtōs (just as … so also) construction, creating a powerful imperative grounded in Christological precedent. The choice of χαρίζομαι here is significant. While ἀφίημι would simply convey the cancellation of an offense, χαρίζομαι infuses the act with the rich theological connotations of grace and unmerited favor. This resonates deeply with Paul’s overarching emphasis on χάρις (grace) as the foundation of salvation and Christian living. The act of forgiveness is not merely a legal transaction of releasing a debt but a gracious bestowal of mercy, mirroring God’s own character. Therefore, translations must strive to capture this nuance. Emphasizing the “gracious” aspect rather than simply “forgive” can convey the distinct Pauline theological understanding, especially in contrast to the broader semantic range of ἀφίημι, which, while including forgiveness, does not inherently carry the same strong connotation of gratuitous favor.
Conclusions and Translation Suggestions
The lexical preference observed in the New Testament concerning ἀφίημι and χαρίζομαι is not merely stylistic but reflects significant theological nuances. Paul’s consistent choice of χαρίζομαι emphasizes forgiveness as an act of unmerited grace and a free gift, aligning perfectly with his Christocentric theology of salvation by grace through faith. This stands in contrast to ἀφίημι, which, while certainly denoting forgiveness as a release from obligation, lacks the same explicit emphasis on gracious bestowal. The discussion highlights that while ἀφίημι covers a broad semantic field including remission, χαρίζομαι specifically points to the character of the one forgiving—one who acts out of χάρις (grace). This distinction is vital for understanding the depth of Paul’s soteriological message and the ethical demands he places upon believers.
Based on this analysis, the following translation suggestions for Colossians 3:13 are proposed, aiming to capture the nuanced meaning of χαρίζομαι:
- “bearing with one another and graciously forgiving each other, if anyone has a complaint against another; just as the Lord graciously forgave you, so also should you.”
This translation foregrounds the aspect of grace inherent in the act of forgiveness, reflecting the root χάρις (grace) in χαρίζομαι, and aligning with Paul’s theology. - “tolerating one another and freely pardoning each other, if one has a grievance against another; even as the Lord freely pardoned you, so also you must.”
This option emphasizes the unconditionality and generosity of the act, portraying forgiveness as a liberation from a charge that is given without cost or merit from the recipient. - “patiently enduring one another and showing favor by forgiving each other, should there be any fault someone holds against another; precisely as the Lord showed favor by forgiving you, so indeed you must also.”
This rendition attempts to convey the beneficence and kindness involved in the act, presenting forgiveness as an extension of good will or favor, reflecting a deeper relational aspect.
“`
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:[email protected]”>[email protected]
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:[email protected]”>[email protected]
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
—