Chapter 6: (Introduction to the Gospels, Coding Reference)
1┌Moreover┐ take you heeda not to do the ╓act of mercy╖ ┌righteousness┐ of you in front of the humanity towards the one to have been viewed to them; moreover except at least you do not have recompense beside the father of you, the one within the universes. 2Then whenever you may do act of mercy, you may not blow a trumpet in front of you even as the expounders do within the sacred assemblies and within the streets to the end that they may be renowned from under the humanity. Truly, I say to you, They have forth the recompense of them.
3Moreover {upon} doing an act of mercy of you let not the one left of you know experientially what the one on right hand of you is doing; 4to the end that the act of mercy of you may be within the one secret, and the father of you, the one seeing within the one secret, ╓he╖ ┌he┐ will give forth to you ╓within the one visible╖.
5And whenever ╓you╖ ┌you┐ may pray, ╓you╖ ┌you┐ will not be ╓even as╖ ┌as┐ the expounders because they are friendly loving within the sacred assemblies and having had stood within the corners of the ones wide to the end that they ╓would╖ ┌might┐ be appeared to the humanity to pray. Truly I say to you, ╓That they╖ ┌They┐ have forth the recompense of them.
6Moreover whenever you may pray, enter you into the chamber of you, and having closed the entry of you pray you to the father of you, the one within the one secret, and the father of you, the one seeing within the one secret, will give forth to you ╓within the one visible╖.
7Moreover praying you might not stammer even as the ones national for they think that because within the loquacity of them, they will be hearkened; 8then you might not resemble them, for the father of you knows you of what you have a need before the one {for} you to have requested him for yourself.
9Then thus you may pray: a father of us, the one within the universes, let the name of you be consecrated, 10let be the dominion of you come, let be the will of you become as within the universe and upon ╓the╖ ┌a┐ land. 11Give you freely us today the loaf of bread of us, the one sufficient for the day, 12and dismiss you us the debts of us inasmuch as we also ╓dismiss╖ ┌dismissed┐ the debtors of us; 13and might you not induce us into trial, but redeem you us from the one base ╓because of you is the dominion and the power and the renown into the eons, truly╖.
14For if you would dismiss to the humanity the blunders of them, the father of you, the one universal, will also dismiss to you {the blunders of you}; 15Moreover if you would not dismiss to the humanity ╓the blunders of them╖, not even will the father of you dismiss the blunders of you.
16Moreover whenever you may fast, you may not become ╓even as╖ ┌as┐ the sullen expounders for they obscureb the faces of them, to the end that they, fasting, might be appeared to the humanity; truly I say to you, ╓That they╖ ┌They┐ have forth the recompense of them. 17Moreover fasting besmear you {with oil} the head of you, and wash you the face of you, 18to the end that you fasting might not appear to the humanity, but to the father of you, the one within the one secret and the father of you, the one seeing within the one ╓secret╖ ┌hidden┐ will give forth to you ┬within the one visible┬.
19Do you not store to you treasures upon the land where a moth and an eatingc render less usefuld; and where thieves tunnele, and they steal; 20moreover do you store to you treasures within a universe where neither a moth nor an eatingc render less usefuld; and where thieves do not tunnele, nor do they steal. 21For where the treasure of ╓you╖ ┌you┐ is, there also the heart of ╓you╖ ┌you┐ will be.
22The portable light of the body is the eye; then if the eye of you would be single-minded, the whole body of you will be radiant; 23Moreover if the eye of you would be base, the whole body of you will be dark; then if the light, the one within you, is darkness, how great the darkness!
24No one is being able to subjugate to two sirs: for either he will abhor the one, and he will love affectionately the one other different; or he will adhere of one, and he will despise of the one other different; you are not being able to subjugate to a god and a riches.
25For this reason I say to you, be you not solicitous to the physical life of you: what you might eat ╓and╖ ┌or┐ what you might drink, nor what you clothe the body of you. Nothing at all! The physical life is greater than the nourishment, and the body {greater than} the clothing!
26Look you earnestly into the ones winged of the universe because they do not sow, nor do they reap, nor do they gather into storehouses; and the father of you, the one universal, nourishes them; are you not more exceedingly excellingf than them!
27Moreover who, being solicitous from you, is being able to place forward upon the stature of him one cubitg?
28And concerning a clothing why be you solicitous? Examine you closely the white lilies of the field: how ╓it grows╖ ┌they grow┐; ╓it is not growing weary╖ ┌they are not growing weary┐, nor ╓is it spinning╖ ┌are they spinning┐.
29Moreover I say to you that not even was Solomon within all the renown of him enwrapped as one of these.
30Moreover if thus the god is dressing the grass of the field, being today and being cast tomorrow into the kiln. Diminished complete confidence and total trust {ones}! {Does he} not {dress} more exceedingly you with much? 31Then might you not be solicitous saying: what might we eat, or what might we drink, or what might we enwrap {ourselves}? 32For all these the nations ╓crave╖ ┌crave┐; for the father of you, the one universal, knows that you have need of quite all these.
33Moreover seek you first the dominion of the god and the righteousness of him and all these will be placed forward to you. 34Then you might not be solicitous into the one tomorrow, for the one tomorrow, the badness of it, will be solicitous sufficient of itself ╓the ones╖ with the day.
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aThe Greek is προσέχω, prosechō, meaning to have beside, with τὸν νοῦν, ton noun meaning in the mind implied, thus the meaning to have beside in the mind, thus contextually to take heed.
bOne thought for application here is the use of cosmetics or theatrical makeup to distort or obscure the face for the time fasting or just by natural disposition by putting on a dour or dejected face.
cThe Greek is βρῶσις brōsis meaning meat, eating; however the context is food for moths or other vermin or by corrosion which is liken to eating of metals.
dThe Greek is ἀφανίζω, aphanizō meaning to obscure, hide, however the context is render less useful by natural decaying mechanism, such as moths or other vermin or by corrosion which is liken to eating of metals.
eThe Greek is διορύσσω, dioryssō meaning dig, tunnel, undermine; however the context for today is that others commit by any method to take what belongs to you.
fThe Greek is διαφέρω, diapherō meaning bring or carry through, convey; excel, differ, makes a difference. Contextually the latter is implied thus the use of excel.
gThe cubit is a unit of length, either the forearm or a measure of distance from the elbow to the tip of the middle finger. From modern physiology we understand anxiety shortens life, thus if another meaning of the Greek, age is used instead of stature and treating cubit as a length of time; then, who can add one year to his life with solicitousness or anxiety?
Matthew 1 ~ 2 ~ 3 ~ 4 ~ 5 ~ 7 ~ 8 ~ 9 ~ 10 ~ 11 ~ 12 ~ 13 ~ 14 ~ 15
16 ~ 17 ~ 18 ~ 19 ~ 20 ~ 21 ~ 22 ~ 23 ~ 24 ~ 25 ~ 26 ~ 27 ~ 28
updated: June 2009
original: March 2009
©2007 Christ the Master Ministries
Contact: Jerome Scholle
Email: jscholle@christianbear.org