Matthew 6:12

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Matthew 6:12 in Multiple Translations

Berean Standard Bible BSB

And forgive us our debts, as we also have forgiven our debtors.

King James Version KJV

And forgive us our debts, as we forgive our debtors.

American Standard Version ASV

And forgive us our debts, as we also have forgiven our debtors.

Bible in Basic English BBE

And make us free of our debts, as we have made those free who are in debt to us.

Free Bible Version FBV

Forgive our sins, just as we have forgiven those who have sinned against us.

Geneva Bible 1599 GNV

And forgiue vs our dettes, as we also forgiue our detters.

Young's Literal Translation YLT

'And forgive us our debts, as also we forgive our debtors.

World English Bible WEB

Forgive us our debts, as we also forgive our debtors.

Noah Webster Bible WBS

And forgive us our debts, as we forgive our debtors.

Douay-Rheims 1899 DRV

And forgive us our debts, as we also forgive our debtors.

Translation for Translators T4T

Forgive our sins just like we (exc) have forgiven the people who sin against us (exc).

Plain English Version PEV

Please don’t punish us for the bad things that we did, just like we don’t do payback to the people that did bad things to us.

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Berean Amplified Bible — Matthew 6:12

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 6:12 Interlinear (Deep Study)

BIB

GRK και αφες ημιν τα οφειληματα ημων ως και ημεις αφιεμεν τοις οφειλεταις ημων

και kai G2532 and Conj

αφες aphiēmi G863 to release: leave Verb-2AAM-2S

ημιν egō G1473 I/we Pron-1DP

τα ho G3588 the/this/who Art-APN

οφειληματα opheilēma G3783 debt Noun-APN

ημων egō G1473 I/we Pron-1GP

ως hōs G5613 as/when Adv

και kai G2532 and Conj

ημεις egō G1473 I/we Pron-1NP

αφιεμεν aphiēmi G863 to release: leave Verb-PAI-1P

τοις ho G3588 the/this/who Art-DPM

οφειλεταις opheiletēs G3781 debtor Noun-DPM

ημων egō G1473 I/we Pron-1GP

Greek Word Study

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Greek Word Reference — Matthew 6:12

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

αφες aphiēmi G863 "to release: leave" Verb-2AAM-2S

To release or leave something means to let it go or send it away, as seen in Matthew 27:50 and 1 Corinthians 7:11-13. It can also mean to forgive or remit debts and sins.

Definition: ἀφ-ίημι, [in LXX for נשׂא, נוח hi., נתן, סלח ni., עזב, etc. ;] __1. to send forth, send away, let go: of divorce (DB, iii, 274a), τ. γυναῖκα (Hdt.), 1Co.7:11-13; of death, τ. πνεῦμα (Gen.35:18, Hdt., al.), Mat.27:50; (φωνήν, to utter a cry, Mrk.15:37; of debts, to remit, forgive (cl.), τ. δανεῖον, Mat.18:27; τ. ὀφειλήν, Mat.18:32; esp. of sins (Cremer 296f.), τ. ἁμαρτίας, ἁμαρτήματα, ἀνομίας, Mat.9:2, Rom.4:7" (LXX), 1Jn.1:9, al.; punctiliar and iterative present (M, Pr., 119), Mrk.2:5, Luk.11:4; Ion. pf., ἀφέωνται (M, Pr., 38), Luk.5:23. __2. to leave alone, leave, neglect: Mat.4:11 5:24 15:14, Mrk.1:20, 31 Jhn.4:3, 28 al.; τ. ἐντολὴν τ. θεοῦ, Mrk.7:8; τον̀ τ. ἀρχῆς τ. Χριστοῦ λόγον, Heb.6:1; τ. ἀγάπην τ. πρώτην, Rev.2:4; ptcp., ἀφείς, pleonastic (as in Aram.; M, Pr., 14; Dalman, Words, 21f.), Mat.13:36 22:22, Mrk.8:13, al. __3. to let, suffer, permit: Mat.3:15; with accusative, Mat.3:15, 19:14, al.; with accusative of thing(s) and dative of person(s), Mat.5:40; with inf. pres., Mat.23:14, al.; aor., Mrk.5:37, al.; in late Gk. (M, Pr., 175f.), before ἵνα, Mrk.11:16, Jhn.12:7; with subjunct. (M, Pr., l.with; Bl., §64, 2), Mat.7:4 27:49, Mrk.15:36, Luk.6:42 (see further MM, see word). (AS)

Usage: Occurs in 133 NT verses. KJV: cry, forgive, forsake, lay aside, leave, let (alone, be, go, have), omit, put (send) away, remit, suffer, yield up See also: 1 Corinthians 7:11; Mark 7:8; Hebrews 2:8.

ημιν egō G1473 "I/we" Pron-1DP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

οφειληματα opheilēma G3783 "debt" Noun-APN

A debt is something that is owed, and can be used to describe our sins as things that we owe to God. Jesus teaches about forgiving debts in Matthew 6:12. This idea is also found in Romans 4:4.

Definition: ὀφείλημα, -τος, τό (ὀφείλω), [in LXX: Deu.24:10 (מַשָּׁאָה), I Est.3:20, 1Ma.15:8 * ;] that which is owed, a debt: Rom.4:4; metaphorically (as Aram. חוֺבָא חוֺב), of sin as a debt, Mat.6:12.† (AS)

Usage: Occurs in 2 NT verses. KJV: debt See also: Matthew 6:12; Romans 4:4.

ημων egō G1473 "I/we" Pron-1GP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

ως hōs G5613 "as/when" Adv

This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.

Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)

Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ημεις egō G1473 "I/we" Pron-1NP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

αφιεμεν aphiēmi G863 "to release: leave" Verb-PAI-1P

To release or leave something means to let it go or send it away, as seen in Matthew 27:50 and 1 Corinthians 7:11-13. It can also mean to forgive or remit debts and sins.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

οφειλεταις opheiletēs G3781 "debtor" Noun-DPM

A debtor is someone who owes something, like money or a favor, and can also refer to someone who has sinned against God. Jesus used this term in Matthew 6:12. In the Bible, debtors are often seen as people who need forgiveness.

Definition: ὀφειλέτης, -ου, ὁ (ὀφείλω), a debtor: with genitive (of the amount), Mat.18:24. Metaphorical, of obligation or duty in general, with reference to favours received or injury done, etc.: Mat.6:12, Rom.1:14 8:12 15:27, Gal.5:3; of sinners, in relation to God (= Heb. חַיָּב; cf. Sir (Heb.8:5) (6)), Luk.13:4.† (AS)

Usage: Occurs in 7 NT verses. KJV: debtor, which owed, sinner See also: Galatians 5:3; Matthew 18:24; Romans 1:14.

ημων egō G1473 "I/we" Pron-1GP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

Study Notes — Matthew 6:12

Show Verse Quote Highlights

Context
Cross References
Matthew 6:12 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 6:12
Jamieson-Fausset-Brown on Matthew 6:12
Matthew Poole's Commentary on Matthew 6:12
Trapp's Commentary on Matthew 6:12
Ellicott's Commentary on Matthew 6:12
Adam Clarke's Commentary on Matthew 6:12
Cambridge Bible on Matthew 6:12
Whedon's Commentary on Matthew 6:12
Sermons on Matthew 6:12

Context — The Lord’s Prayer

10Your kingdom come, Your will be done, on earth as it is in heaven. 11Give us this day our daily bread.

12And forgive us our debts, as we also have forgiven our debtors.

13And lead us not into temptation, but deliver us from the evil one. ’ 14For if you forgive men their trespasses, your heavenly Father will also forgive you.

Cross References

	Reference	Text (BSB)
1	Ephesians 4:32	Be kind and tenderhearted to one another, forgiving each other just as in Christ God forgave you.
2	Mark 11:25	And when you stand to pray, if you hold anything against another, forgive it, so that your Father in heaven will forgive your trespasses as well. ”
3	Ephesians 1:7	In Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace
4	Matthew 18:21–35	Then Peter came to Jesus and asked, “Lord, how many times shall I forgive my brother who sins against me? Up to seven times?” Jesus answered, “I tell you, not just seven times, but seventy-seven times! Because of this, the kingdom of heaven is like a king who wanted to settle accounts with his servants. As he began the settlements, a debtor was brought to him owing ten thousand talents. Since the man was unable to pay, the master ordered that he be sold to pay his debt, along with his wife and children and everything he owned. Then the servant fell on his knees before him. ‘Have patience with me,’ he begged, ‘and I will pay back everything.’ His master had compassion on him, forgave his debt, and released him. But when that servant went out, he found one of his fellow servants who owed him a hundred denarii. He grabbed him and began to choke him, saying, ‘Pay back what you owe me!’ So his fellow servant fell down and begged him, ‘Have patience with me, and I will pay you back.’ But he refused. Instead, he went and had the man thrown into prison until he could pay his debt. When his fellow servants saw what had happened, they were greatly distressed, and they went and recounted all of this to their master. Then the master summoned him and declared, ‘You wicked servant! I forgave all your debt because you begged me. Shouldn’t you have had mercy on your fellow servant, just as I had on you?’ In anger his master turned him over to the jailers to be tortured, until he should repay all that he owed. That is how My heavenly Father will treat each of you unless you forgive your brother from your heart.”
5	Colossians 3:13	Bear with one another and forgive any complaint you may have against someone else. Forgive as the Lord forgave you.
6	1 John 1:7–9	But if we walk in the light as He is in the light, we have fellowship with one another, and the blood of Jesus His Son cleanses us from all sin. If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.
7	Luke 11:4	And forgive us our sins, for we also forgive everyone who sins against us. And lead us not into temptation. ’”
8	Exodus 34:7	maintaining loving devotion to a thousand generations, forgiving iniquity, transgression, and sin. Yet He will by no means leave the guilty unpunished; He will visit the iniquity of the fathers on their children and grandchildren to the third and fourth generations.”
9	Luke 6:37	Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.
10	Psalms 32:1	Blessed is he whose transgressions are forgiven, whose sins are covered.

Matthew 6:12 Summary

[This verse is saying that we should ask God to forgive us for the things we've done wrong, just like we forgive others when they do something wrong to us (Matthew 6:12). It's like when someone owes us money, but we choose to cancel the debt and not make them pay it back - that's what forgiveness is like (Matthew 6:12, Matthew 18:21-35). When we forgive others, it doesn't mean what they did was okay, but it means we're choosing to let go of our anger and hurt, just like God lets go of our sins when we ask for forgiveness (Matthew 6:12, 1 John 1:9).]

Frequently Asked Questions

What does it mean to forgive our debtors?

Forgiving our debtors means letting go of the hurt and anger we feel towards those who have wronged us, just as God forgives us our sins (Matthew 6:12, Ephesians 4:32).

Is forgiving others a condition for God's forgiveness?

Yes, according to Matthew 6:14-15, if we do not forgive others, our heavenly Father will not forgive us, emphasizing the importance of forgiveness in our relationship with God and others.

How can we forgive those who have deeply hurt us?

Forgiveness is a process that requires God's help and our willingness to let go of our desire for revenge or punishment, as seen in Matthew 6:12 and supported by verses like Romans 12:19, which reminds us that vengeance belongs to God.

Does forgiving others mean reconciling with them?

No, forgiving others does not necessarily mean reconciling with them, as seen in Matthew 6:12, but rather releasing the hold their actions have on us, which can be a process of healing and freedom, as described in Romans 8:1-2.

Reflection Questions

What are some specific situations or relationships in my life where I need to apply the principle of forgiving my debtors?
How does my willingness to forgive others reflect my understanding of God's forgiveness towards me?
In what ways can I demonstrate forgiveness to those who have wronged me, even if it's just in my heart?
What are some practical steps I can take to begin the process of forgiveness in a difficult situation?

Gill's Exposition on Matthew 6:12

And forgive us our debts,.... Nothing is more frequent in the Jewish writings than to call sins חובי, "debts"; and the phrase, of forgiving, is used both of God and men.

Jamieson-Fausset-Brown on Matthew 6:12

And forgive us our debts, as we forgive our debtors. And forgive us our debts. A vitally important view of sin this-as an offence against God demanding reparation to His dishonoured claims upon our absolute subjection.

Matthew Poole's Commentary on Matthew 6:12

Our Saviour here doth not teach us the order in which we should pray for good things for ourselves, only in three petitions comprehends whatsoever we should ask of God. For doubtless we are obliged, according to , first to seek the kingdom of God, and the righteousness thereof. That by our debts are here meant our sins is plain from , as also from of this chapter, where they are called trespasses. The sense is, then, Discharge us from that obligation to death which our sins have laid us under; give us a pardon for our sins past and present; for who liveth, and sinneth not against thee? As we forgive our debtors; not as perfectly, but in like manner as we, according to the imperfect state of our natures, forgive those who have done us injury, not seeking any revenge upon them, nor bearing them any malice: so as indeed those who, retaining their malice in their hearts, put up this prayer unto God, do in effect pray down Divine vengeance upon their souls: well therefore doth the apostle command, that we should lift up pure hands unto God, without wrath or doubting, . So that not only faith but charity also, is necessary to our praying acceptably.

Trapp's Commentary on Matthew 6:12

12 And forgive us our debts, as we forgive our debtors. Ver. 12. And forgive us our debts, &c.] Loose us (saith the original) and let us go free, (αφες): for unpardoned sinners are in the bond of iniquity, as Simon Magus, Acts 8:23; and remission is called a relaxation (παρεσις), Romans 3:25. The guilt of sin is an obligation, binding us over to condign punishment. God hath against us, Matthew 5:23, even our handwriting which is contrary to us, Colossians 2:14. This David confessed against himself, Psalms 32:5, and upon his prayer obtained pardon. He only acknowledged the debt, and God crossed the book. God crossed the black lines of his sins with the red lines of his Son’ s blood. Thou forgavest me, saith David, the iniquity of my sin; the malignity of it, the worst thing that was in it. For this shall every one that is godly pray unto thee, by mine example, and obtain like favour. For our God is a sin pardoning God, Nehemiah 9:17, none like him, Micah 7:18. He forgiveth sin naturally, Exodus 34:6; abundantly, Isaiah 55:7; constantly, Job 1:22. He doth take away the sins of the world. It is a perpetual act of his, as the sun doth shine, as the spring doth run, Zechariah 13:1. The eye is not weary of seeing, nor the ear of hearing, Ecclesiastes 1:8; no more is God of showing mercy. All sins, yea, and blasphemies, shall be forgiven to the sons of men, saith our Saviour, Matthew 12:31. As the sea covers not only small sands but huge rocks, Christ is the propitiation or covering for our sins, are they how many and how great soever, as was sweetly shadowed of old by the ark covering the law, the mercy seat covering the ark, and the cherubims over them, both covering one another. In allusion whereunto, "Blessed," saith David, "is the man whose transgression is forgiven, whose sin is covered. Blessed is the man to whom the Lord imputeth not sin." A metaphor from merchants, who when they will forgive a debt, do not put it into the reckoning, and so do not impute it. Sin casteth men deep into debt and arrearages with God. It is called a debt of ten thousand talents, Matthew 18:24; Luke 7:47. It casteth a man into a comfortless condition, makes him hide his face for shame, as Adam, causeth a continual sound of fear in his ears; so that he thinks every bush a bailiff, every shrub a sergeant, &c. An evil conscience hunts him, follows him up and down so close, like a blood hound, hot foot, that he sometimes serves himself, as that Jesuit in Lancashire, followed by one that had found his glove, with a desire to restore it to him; but pursued inwardly with a guilty conscience, leaps over a hedge, plunges into a clay pit behind it unseen and unthought of, wherein he was drowned.

Ellicott's Commentary on Matthew 6:12

(12) Forgive us our debts.—Duty—i.e., that which we owe, or ought to do—and debts are, it may be noted, only different forms of the same word. A duty unfulfilled is a debt unpaid. Primarily, therefore, the words “our debts” represent sins of omission, and “trespasses” the transgression of a law, sins of commission. The distinction, however, though convenient, is more or less technical. Every transgression implies the non-fulfilment of duty in a more aggravated form, and the memory of both presents itself to the awakened conscience under the character of an ever-accumulating debt. Even the sins against our neighbour are, in this sense, debts which we have incurred to God; and as the past cannot be undone, they are debts which we can never pay. For us, therefore, the one helpful prayer is, “Forgive the debt,” and the gospel which our Lord proclaimed was, that the Father was ready to forgive. The confession of the debt was enough to ensure its remission, and then there was to come the willing service of a grateful love instead of the vain attempt, which Pharisaism encouraged, to score up an account of good works, as part payment, and therefore as a set-off, reducing the amount of debt. The parables of the Two Debtors (Luke 7:41) and of the Unforgiving Creditor whose own debt had been forgiven (Matthew 18:23-35) were but expansions of the thought which we find in its germ in this clause of the Lord’s Prayer. In striking contrast with that clause is the claim of merit which insinuates itself so readily into the hearts of those who worship without the consciousness that they need forgiveness, and which uttered itself in the daring prayer attributed to Apollonius of Tyana, “Give me that which is my due—pay me, ye gods, the debts ye owe to me.” As we forgive our debtors.—The better reading gives, We have forgiven, as a completed act before we begin to pray. In the very act of prayer we are taught to remind ourselves of the conditions of forgiveness. Even here, in the region of the free grace of God, there is a law of retribution. The temper that does not forgive cannot be forgiven, because it is ipso facto a proof that we do not realise the amount of the debt we owe. We forget the ten thousand talents as we exact the hundred pence, and in the act of exacting we bring back that burden of the greater debt upon ourselves. Up to this point, in the petitions of the Lord’s Prayer, we may think of the Man Christ Jesus as having not only taught the Prayer, but Himself used it. During the years of youth and manhood it may well have been thus far the embodiment of the outpourings of His soul in communion with His Father. Even the prayer, “Give us this day our daily bread,” whether we take it in its higher or its lower meaning, would be the fit utterance of His sense of dependence as the Son of Man.

Adam Clarke's Commentary on Matthew 6:12

Verse 12. And forgive us our debts] Sin is represented here under the notion of a debt, and as our sins are many, they are called here debts. God made man that he might live to his glory, and gave him a law to walk by; and if, when he does any thing that tends not to glorify God, he contracts a debt with Divine Justice, how much more is he debtor when he breaks the law by actual transgression! It has been justly observed, "All the attributes of God are reasons of obedience to man; those attributes are infinite; every sin is an act of ingratitude or rebellion against all these attributes; therefore sin is infinitely sinful." Forgive us.-Man has nothing to pay: if his debts are not forgiven, they must stand charged against him for ever, as he is absolutely insolvent. Forgiveness, therefore, must come from the free mercy of God in Christ: and how strange is it we cannot have the old debt cancelled, without (by that very means) contracting a new one, as great as the old! but the credit is transferred from Justice to Mercy. While sinners we are in debt to infinite Justice; when pardoned, in debt to endless Mercy: and as a continuance in a state of grace necessarily implies a continual communication of mercy, so the debt goes on increasing ad infinitum. Strange economy in the Divine procedure, which by rendering a man an infinite debtor, keeps him eternally dependent on his Creator! How good is God! And what does this state of dependence imply? A union with, and participation of, the fountain of eternal goodness and felicity! As we forgive our debtors.] It was a maxim among the ancient Jews, that no man should lie down in his bed, without forgiving those who had offended him. That man condemns himself to suffer eternal punishment, who makes use of this prayer with revenge and hatred in his heart. He who will not attend to a condition so advantageous to himself (remitting a hundred pence to his debtor, that his own creditor may remit him 10,000 talents) is a madman, who, to oblige his neighbour to suffer an hour, is himself determined to suffer everlastingly! This condition of forgiving our neighbour, though it cannot possibly merit any thing, yet it is that condition without which God will pardon no man. See Matthew 6:14; Matthew 6:15.

Cambridge Bible on Matthew 6:12

12. debts] Sins are debts, shortcomings in the service due to God. forgive] The aorist should be read in the Greek text. The force would then be that an act of forgiveness on man’s part is past before he prays to receive forgiveness. Cp. ch. Matthew 5:23-24, also the parable of the unforgiving servant, ch. Matthew 18:23 seqq.

Whedon's Commentary on Matthew 6:12

12. Debts — As by our offences we owe satisfaction, so they are all debts.In business we incur debts of money; in morals we incur debts of reparation.

Sermons on Matthew 6:12

	Sermon	Description
	A Sneak Attack (Part 3) by Jim Cymbala	In this sermon, the speaker emphasizes the importance of standing for Jesus and not giving in to temptation, even when others may mock or ridicule. The speaker encourages the audie
	Healing of Hurts by David Wilkerson	In this sermon, the preacher focuses on the parable of the unforgiving servant from the Bible. He emphasizes the need for healing in the church, specifically in the area of past wo
	Walking in Forgiveness by David Wilkerson	In this sermon, the preacher discusses the importance of walking in forgiveness as part of living a holy life. He shares a parable from the Bible about a servant who owed a great d
	Forgiveness by Keith Daniel	In this sermon, the preacher emphasizes the central theme of the Bible, which is the cross of Jesus Christ. He specifically highlights Isaiah 53 as a passage that reveals the signi
	The Joy of Releasing God's Forgiveness by Carter Conlon	Carter Conlon emphasizes the transformative power of releasing God's forgiveness, illustrating that true freedom and joy come from letting go of unforgiveness. He explains that unf
	The Sins of the Prophets by Keith Daniel	In this sermon, the preacher emphasizes the importance of recognizing our sinfulness and acknowledging that we are in the presence of God. He highlights the story of a man who sudd
	'Here Am I, Send Me' by Stuart Olyott	In this sermon, the speaker begins by referencing the story of Noah and the ark, highlighting that out of the eight people in the ark, one was not a very spiritual person. The spea