Lexical Summary opheiléma: Debt, obligation Original Word: ὀφείλημα Strong's Exhaustive Concordance debt. From (the alternate of) opheilo; something owed, i.e. (figuratively) a due; morally, a fault -- debt. see GREEK opheilo HELPS Word-studies Cognate: 3783 opheílēma (a neuter noun) – the result of having a debt, focusing on the after-effect of the obligation (note the -ma suffix). NAS Exhaustive Concordance Word Originfrom opheiló Definition that which is owed, a debt NASB Translation debts (1), what is due (1). Thayer's Greek Lexicon STRONGS NT 3783: ὀφείλημαὀφείλημα, ὀφειλητος, τό (ὀφείλω), that which is owed; a. properly, that which is justly or legally due, a debt; so for מַשָּׁאָה, Deuteronomy 24:12 (10); ἀφιέναι, 1 Macc. 15:8; ἀποτίνειν, Plato, legg. 4, p. 717 b.; ἀποδιδόναι, Aristotle, eth. Nic. 9, 2, 5 (p. 1165a, 3). κατά ὀφείλημα, as of debt, Romans 4:4. b. in imitation of the Chaldean חוב or חובָא (which denotes both debt and sin), metaphorically, offence, sin (see ὀφειλέτης, b.); hence, ἀφιέναι τίνι τά ὀφειλετα αὐτοῦ, to remit the penalty of one's sins, to forgive them, (Chaldean חובִין שְׁבַק), Matthew 6:12. (Cf. Winer's Grammar, 30, 32, 33.) The word denotes that which is owed—an outstanding liability that must be satisfied. While its basic sense is financial, the term readily broadened to include moral and spiritual obligations, allowing Scripture to speak of sin as a payable debt before God. Background in Jewish and Greco-Roman Thought • Hebrew Scripture often links sin and guilt to an obligation requiring atonement (Leviticus 5:6, Isaiah 1:18). New Testament Usage 1. The Lord’s Prayer (Matthew 6:12) “And forgive us our debts, as we also have forgiven our debtors.” Jesus teaches disciples to approach the Father aware of moral indebtedness and to couple prayer for release with the active release of others. The plural form highlights communal responsibility: the people of God pray not only for personal absolution but for corporate cleansing that sustains fellowship. 2. Paul’s Argument (Romans 4:4) “Now to the one who works, his wages are not credited as a gift, but as an obligation.” Paul contrasts earned wages with gracious imputation. If righteousness could be merited, God would merely be settling accounts. Instead, justification comes as an unmerited gift, underscoring the gospel’s foundation in grace rather than human earning. Theological Themes Sin as Debt Grace and Imputed Righteousness Forgiveness and Jubilee Imagery Ministry and Pastoral Implications Prayer and Confession Stewardship and Economic Justice Reconciliation in Community Historical Interpretation Patristic Exegesis Reformation Emphasis Practical Application for Believers Today • Cultivate daily confession, trusting the Father who “is faithful and just to forgive” (1 John 1:9). A biblical theology of debt moves from the courtroom ledger of guilt to the liberating proclamation of forgiveness in Christ. Embracing that reality transforms prayer, ethics, and community life, ensuring that the people of God live as debt-free heirs who joyfully extend the same grace they have received. Englishman's Concordance Matthew 6:12 N-ANPGRK: ἡμῖν τὰ ὀφειλήματα ἡμῶν ὡς NAS: And forgive us our debts, as we also KJV: us our debts, as we INT: us the debts of us as Romans 4:4 N-ANS Strong's Greek 3783 |
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