\DeclareFixedFootnote{\APHANIZO}{
    APHANIZ\={O}: efface, obliterate. Used both in v.16 and vv.19--20
}
\subsection{\Matthew 6}
\subsubsection{Pure-hearted Giving}
\VS{1} Be giving heed that you not be doing your justice before people\fnAnthropos{} to be beheld by them, 
otherwise you have no reward from your father in the heavens. 
\VS{2} Whenever therefore you do [a] merciful [thing], do not trumpet before you, 
like the hypocrites do in the synagogues and in the streets, 
in order that they be glorified by people. 
Truly I say to you, they have their reward. 
\VS{3} But [when] you do [a] merciful [thing], 
let\fnImperative{} your left hand not know what your right hand is doing, 
\VS{4} in order that your merciful [deed] be in secret. 
And your father who sees in secret will reward you%
\footnote{add ``manifestly'' W\koine{}; text: \sinaiticus{}BD \vulgate{} }. 

\subsubsection{Private Prayer}
\VS{5} And when you pray, be not as the hypocrites. 
For they philia-love to be praying [when] standing in the synagogues and in the street corners, 
in order that they be manifest to men. 
Truly I say to you, they have their reward. 
\VS{6} But you, when you pray, enter into your closet, 
and having closed the door, pray to your father that [is] in secret, 
and your father who sees in secret will reward you 
\footnote{add ``manifestly'' W\koine{}; text: \sinaiticus{}BD \vulgate{} } 
\VS{7} But when you pray, do not babble\footnote{BATTALOGE\={O}:  the meaning of this word is obscure; 
some translate it ``vain repetition''.
\newline\indent
To merely repeat a prayer request is apparently not 'babbling' in \Iesous view 
since he himself prayed repeating the same words: \myxref{Matt}{26}{44}.
} 
like the nations\footnote{i.e. the Gentiles --- non-Jews}, for they suppose that by their wordiness they will be heard. 
\VS{8} Be not as they, for your father knows what needs you have before you ask him. 
\VS{9} Therefore pray thusly:

Our father in the heavens, \\
Let\fnImperative{} your name be holy, \\
\VS{10} Your kingdom come \\
Your will come to pass \\
as in heaven, so also on earth. \\
\VS{11} Give us today our \epiousios\fnEpiousios{} bread \\
\VS{12} And forgive us our debts\footnote{The primary meaning is a 'financial debt', also used for 'moral' debts} \\
As we forgive our debtors. \\
\VS{13} And do not lead us into the test, \\
but rescue us from [the] wicked\fnPoneros{} [one].

\VS{14} \footnote{add ``For yours is the kingdom and the power and the glory 
forever, Amen'':\koine W many; text: \hesychian \sinaiticus{} B D \vulgate{} 
} 
For if you allow people their shortcomings, 
your heavenly father will also allow you [yours]. 
\VS{15} And if you do not allow people [theirs]%
\footnote{``theirs'' \sinaiticus{} D \vulgate{} many; ``their shortcomings'' B W \koine{} most}, 
neither will your father allow [you] your shortcomings. 

\subsubsection{Proper Fasting}
\VS{16} Now when you fast, do not become sullen like the hypocrites, 
for they efface\APHANIZO{} their faces in order that [their] fastings be manifest. 
Truly I say to you, they have their reward. 
\VS{17} But you, when you fast, anoint your head and wash your face, 
\VS{18} in order that your fasting not be manifest to men, 
but to your father that [is] in secret. 
And your father who sees in secret will reward you.

\subsubsection{Lasting Treasure}
\VS{19} Be not treasuring up treasures to yourselves on earth, 
where moth and rust efface\APHANIZO{} [them], 
and where thieves break through and steal. 
\VS{20} But be treasuring up treasures in heaven, 
where neither moth nor rust corrupt, 
and where thieves do not break through nor steal. 
\VS{21} For where your treasure is, there will your heart be also. 

\VS{22} The lamp of the body is the eye. 
If therefore your eye be simple\footnote{or ``sincere'' --- ``straight''?}, 
your whole body will be radiant. 
\VS{23} If however your eye
be wicked\fnPoneros{}\footnote{``Wicked eye'' is a Semitic idiom for stinginess. 
See \myxref{Deut}{15}{9}, \myxref{Prov}{23}{6}/ }, 
your whole body will be dark. 
If therefore the light in you is dark, how great [is] the darkness. 

\VS{24} No one is able to be slaving-to\footnote{be owned by, and as a slave does what is commanded} two lords. 
For either he will hate the one and agape-love the other, or he will hold to the one, and despise the other. 
You cannot be slaving-to God and Mammon\footnote{ MAMMON: riches, wealth }. 

\subsubsection{Do Not Worry}
\VS{25} Because of this I say to you, 
be not concerning yourself about your psyche-life\fnPsyche{}: 
what you shall eat, nor with what you will clothe your body. 
Is not your psyche-life\fnPsyche{} more than food and your body [more] than clothing? 
\VS{26} Behold the birds of the heavens: that they do not sow, nor reap, nor gather into barns, 
and your heavenly father feeds them. 
Are you not more significant than they? 
\VS{27} And which of you by concern is able to add to his height one cubit\fnCubit{}?

\VS{28} And why do you concern yourself about clothing? 
Learn from the lilies of the field [how they] grow: 
They neither toil nor spin. 
\VS{29} Yet I say to you that \Solomon in all his glory was not adorned as one of these. 
\VS{30} Now if God thus clothes the grass of the field which today is, 
and tomorrow is thrown into the oven, how much more you, O little-faiths? 
\VS{31} Therefore be not concerned saying: 
What shall we eat? or What shall we drink? or What shall we wear? 
\VS{32} For the nations\footnote{i.e. the Gentiles} strive after all these [things]. 
For your heavenly father knows that you need all these [things]. 
\VS{33} Be seeking first the kingdom and its justice, 
and all these [things] will be added to you. 
\VS{34} Therefore be not concerned with tomorrow, for tomorrow will be concerned with itself. 
Enough for the day is its [own] badness.