\subsection{\Matthew 6}
\subsubsection{Pure-hearted Giving}
\VS{1} Be giving heed that you not be doing your justice before men 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 men. 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{BATTALOGEO ($\beta\alpha\tau\tau\alpha\lambda\omicron\gamma\epsilon\omega$) the meaning of this word is obscure; some translate it ``vain repetition''. This is the only place in the N.T. where this word is used, so it's not possible to determine its meaning from N.T. usage (always the first choice), and the etymology of BATTALOGEO is unclear. BATTOS = 'stammerer', however.  
\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}.
\newline]indent
Notice that \Iesous specificially refers to 'the nations' --- whatever He has in mind was apparently a Gentile practice of the day.
} 
like the nations\footnote{i.e. the Gentiles}, 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
\footnote{``Our father'' \sinaiticus{}W \vulgate{} \koine{}; ``God our father'' B} 
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 men their 
shortcomings, your heavenly father will also allow you [yours]. 
\VS{15} And if you 
do not allow men [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 darken 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 corrupt, 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{}, 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 do 
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?

\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] evil.
