112 lines
5.8 KiB
TeX
112 lines
5.8 KiB
TeX
\DeclareFixedFootnote{\APHANIZO}{
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APHANIZ\={O}: efface, obliterate. Used both in v.16 and vv.19--20
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}
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\subsection{\Matthew 6}
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\subsubsection{Pure-hearted Giving}
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\VS{1} Be giving heed that you not be doing your justice before people\fnAnthropos{} to be beheld by them,
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otherwise you have no reward from your father in the heavens.
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\VS{2} Whenever therefore you do [a] merciful [thing], do not trumpet before you,
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like the hypocrites do in the synagogues and in the streets,
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in order that they be glorified by people.
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Truly I say to you, they have their reward.
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\VS{3} But [when] you do [a] merciful [thing],
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let\fnImperative{} your left hand not know what your right hand is doing,
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\VS{4} in order that your merciful [deed] be in secret.
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And your father who sees in secret will reward you%
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\footnote{add ``manifestly'' W\koine{}; text: \sinaiticus{}BD \vulgate{} }.
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\subsubsection{Private Prayer}
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\VS{5} And when you pray, be not as the hypocrites.
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For they philia-love to be praying [when] standing in the synagogues and in the street corners,
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in order that they be manifest to men.
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Truly I say to you, they have their reward.
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\VS{6} But you, when you pray, enter into your closet,
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and having closed the door, pray to your father that [is] in secret,
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and your father who sees in secret will reward you
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\footnote{add ``manifestly'' W\koine{}; text: \sinaiticus{}BD \vulgate{} }
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\VS{7} But when you pray, do not babble\footnote{BATTALOGE\={O}: the meaning of this word is obscure;
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some translate it ``vain repetition''.
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\newline\indent
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To merely repeat a prayer request is apparently not 'babbling' in \Iesous view
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since he himself prayed repeating the same words: \myxref{Matt}{26}{44}.
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}
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like the nations\footnote{i.e. the Gentiles --- non-Jews}, for they suppose that by their wordiness they will be heard.
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\VS{8} Be not as they, for your father knows what needs you have before you ask him.
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\VS{9} Therefore pray thusly:
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Our father in the heavens, \\
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Let\fnImperative{} your name be holy, \\
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\VS{10} Your kingdom come \\
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Your will come to pass \\
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as in heaven, so also on earth. \\
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\VS{11} Give us today our \epiousios\fnEpiousios{} bread \\
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\VS{12} And forgive us our debts\footnote{The primary meaning is a 'financial debt', also used for 'moral' debts} \\
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As we forgive our debtors. \\
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\VS{13} And do not lead us into the test, \\
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but rescue us from [the] wicked\fnPoneros{} [one].
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\VS{14} \footnote{add ``For yours is the kingdom and the power and the glory
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forever, Amen'':\koine W many; text: \hesychian \sinaiticus{} B D \vulgate{}
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}
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For if you allow people their shortcomings,
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your heavenly father will also allow you [yours].
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\VS{15} And if you do not allow people [theirs]%
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\footnote{``theirs'' \sinaiticus{} D \vulgate{} many; ``their shortcomings'' B W \koine{} most},
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neither will your father allow [you] your shortcomings.
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\subsubsection{Proper Fasting}
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\VS{16} Now when you fast, do not become sullen like the hypocrites,
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for they efface\APHANIZO{} their faces in order that [their] fastings be manifest.
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Truly I say to you, they have their reward.
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\VS{17} But you, when you fast, anoint your head and wash your face,
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\VS{18} in order that your fasting not be manifest to men,
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but to your father that [is] in secret.
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And your father who sees in secret will reward you.
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\subsubsection{Lasting Treasure}
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\VS{19} Be not treasuring up treasures to yourselves on earth,
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where moth and rust efface\APHANIZO{} [them],
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and where thieves break through and steal.
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\VS{20} But be treasuring up treasures in heaven,
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where neither moth nor rust corrupt,
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and where thieves do not break through nor steal.
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\VS{21} For where your treasure is, there will your heart be also.
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\VS{22} The lamp of the body is the eye.
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If therefore your eye be simple\footnote{or ``sincere'' --- ``straight''?},
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your whole body will be radiant.
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\VS{23} If however your eye
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be wicked\fnPoneros{}\footnote{``Wicked eye'' is a Semitic idiom for stinginess.
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See \myxref{Deut}{15}{9}, \myxref{Prov}{23}{6}/ },
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your whole body will be dark.
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If therefore the light in you is dark, how great [is] the darkness.
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\VS{24} No one is able to be slaving-to\footnote{be owned by, and as a slave does what is commanded} two lords.
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For either he will hate the one and agape-love the other, or he will hold to the one, and despise the other.
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You cannot be slaving-to God and Mammon\footnote{ MAMMON: riches, wealth }.
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\subsubsection{Do Not Worry}
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\VS{25} Because of this I say to you,
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be not concerning yourself about your psyche-life\fnPsyche{}:
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what you shall eat, nor with what you will clothe your body.
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Is not your psyche-life\fnPsyche{} more than food and your body [more] than clothing?
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\VS{26} Behold the birds of the heavens: that they do not sow, nor reap, nor gather into barns,
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and your heavenly father feeds them.
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Are you not more significant than they?
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\VS{27} And which of you by concern is able to add to his height one cubit\fnCubit{}?
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\VS{28} And why do you concern yourself about clothing?
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Learn from the lilies of the field [how they] grow:
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They neither toil nor spin.
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\VS{29} Yet I say to you that \Solomon in all his glory was not adorned as one of these.
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\VS{30} Now if God thus clothes the grass of the field which today is,
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and tomorrow is thrown into the oven, how much more you, O little-faiths?
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\VS{31} Therefore be not concerned saying:
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What shall we eat? or What shall we drink? or What shall we wear?
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\VS{32} For the nations\footnote{i.e. the Gentiles} strive after all these [things].
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For your heavenly father knows that you need all these [things].
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\VS{33} Be seeking first the kingdom and its justice,
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and all these [things] will be added to you.
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\VS{34} Therefore be not concerned with tomorrow, for tomorrow will be concerned with itself.
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Enough for the day is its [own] badness.
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