The Meaning of Matthew 5:4 Explained

Matthew 5:4

KJV: Blessed are they that mourn: for they shall be comforted.

YLT: Happy the mourning -- because they shall be comforted.

Darby: Blessed they that mourn, for they shall be comforted.

ASV: Blessed are they that mourn: for they shall be comforted.

KJV Reverse Interlinear

Blessed  [are] they that mourn:  for  they  shall be comforted. 

What does Matthew 5:4 Mean?

Verse Meaning

"Those who mourn" do so because they sense their spiritual bankruptcy ( Matthew 5:4). The Old Testament revealed that spiritual poverty results from sin. True repentance produces contrite tears more than jubilant rejoicing because the kingdom is near. The godly remnant in Jesus" day that responded to the call of John and of Jesus wept because of Israel"s national humiliation as well as because of personal sin (cf. Ezra 10:6; Psalm 51:4; Psalm 119:136; Ezekiel 9:4; Daniel 9:19-20). It is this mourning over sin that resulted in personal and national humiliation that Jesus referred to here.
The promised blessing in this beatitude is future comfort for those who now mourn. The prophets connected Messiah"s appearing with the comfort of His people ( Isaiah 40:1; Isaiah 66:1-3; Isaiah 66:13). All sorrow over personal and national humiliation because of sin will end when the King sets up His kingdom and the repentant enter into it.

Context Summary

Matthew 5:1-9 - Opening Words Of Grace And Truth
There are many doors into the life of blessedness. It does not depend on outward possessions, such as worldly goods or high birth. There is no soul of man, however illiterate, lonely, or poor, that may not step suddenly into this life of beatitude and begin to drink of the river that makes glad the city of God. Our Lord lived this life before He described it. He has opened the doors for us. If you cannot enter by the gate of purity, can you not come in by that which is reserved for those who hunger and thirst?
Note the passive side of the blessed life. To be poor in spirit, that is, to be lowly in one's self-estimate; to be meek, not always interested in one's rights; to mourn for the evils of one's own heart and for the sin and sorrow around; to hunger and thirst after Jesus Christ, the Righteous One. These dispositions do not purchase blessedness, but to cultivate them is to be blessed. On the positive side are mercy, purity, peace and willingness to suffer all things for Christ. Here is 1 Corinthians 13:1-13 anticipated! [source]

Chapter Summary: Matthew 5

1  Jesus' sermon on the mount:
3  The Beattitudes;
13  the salt of the earth;
14  the light of the world
17  He came to fulfill the law
21  What it is to kill;
27  to commit adultery;
33  to swear
38  He exhorts to forgive wrong,
43  to love our enemies;
48  and to labor after perfection

Greek Commentary for Matthew 5:4

They that mourn [οι πεντουντες]
This is another paradox. This verb “is most frequent in the lxx for mourning for the dead, and for the sorrows and sins of others” (McNeile). “There can be no comfort where there is no grief” (Bruce). Sorrow should make us look for the heart and hand of God and so find the comfort latent in the grief. [source]
They that mourn [πενθοῦντες]
Signifying grief manifested; too deep for concealment. Hence it is often joined with κλαίειν , to weep audibly (Mark 16:10; James 4:9). [source]
Shall be comforted []
See on John 14:16. [source]

Reverse Greek Commentary Search for Matthew 5:4

Matthew 27:32 Compelled to go [ἠγγάρευσαν]
See on Matthew 5:41. Rev. has impressed in margin. [source]
Matthew 21:5 Garments [ἱμάτια]
Outer garments. See on Matthew 5:40. [source]
Matthew 19:21 If thou wouldest be perfect [ει τελεις τελειος ειναι]
Condition of the first class, determined as fulfilled. Jesus assumes that the young man really desires to be perfect (a big adjective that, perfect as God is the goal, Matthew 5:48). [source]
Matthew 27:32 Compelled [ηγγαρευσαν]
This word of Persian origin was used in Matthew 5:41, which see. There are numerous papyri examples of Ptolemaic date and it survives in modern Greek vernacular. So the soldiers treat Simon of Cyrene (a town of Libya) as a Persian courier Yes, and the burden of sin of the world that was breaking his heart. [source]
Matthew 5:27 Thou shalt not commit adultery [ου μοιχευσεις]
These quotations (Matthew 5:21, Matthew 5:27, Matthew 5:33) from the Decalogue (Exodus 20 and Deuteronomy 5) are from the Septuagint and use ου — ou and the future indicative (volitive future, common Greek idiom). In Matthew 5:43 the positive form, volitive future, occurs In Matthew 5:41 the third person (δοτω — dotō) singular second aorist active imperative is used. In Matthew 5:38 no verb occurs. [source]
Matthew 7:12 That men should do unto you [ινα ποιωσιν μν οι αντρωποι]
Luke (Luke 6:31) puts the Golden Rule parallel with Matthew 5:42. The negative form is in Tobit 4:15. It was used by Hillel, Philo, Isocrates, Confucius. “The Golden Rule is the distilled essence of that ‹fulfilment‘ (Matthew 5:17) which is taught in the sermon” (McNeile). Jesus puts it in positive form. [source]
Matthew 9:9 Called Matthew []
” (Ματταιον λεγομενον — Maththaion legomenon) and in Matthew 10:3 Matthew the publican is named as one of the Twelve Apostles. Mark (Mark 2:14) and Luke (Luke 5:27) call this man Levi. He had two names as was common, Matthew Levi. The publicans (τελωναι — telōnai) get their name in English from the Latin publicanus (a man who did public duty), not a very accurate designation. They were detested because they practised graft. Even Gabinius the proconsul of Syria was accused by Cicero of relieving Syrians and Jews of legitimate taxes for graft. He ordered some of the tax-officers removed. Already Jesus had spoken of the publican (Matthew 5:46) in a way that shows the public disfavour in which they were held. [source]
Mark 15:21 Compel []
Better impress, as Rev. See on in margin. Matthew 5:41. Note the accuracy in designating Simon. [source]
Mark 12:31 Neighbor []
See on sa40" translation="">Matthew 5:43.sa40 [source]
Mark 15:21 They compel [αγγαρευουσιν]
Dramatic present indicative again where Matthew 27:32 has the aorist. For this Persian word see Matthew 5:41; Matthew 27:32. [source]
Luke 7:32 Weep [ἐκλαύσατε]
Ofaudible weeping. See on Matthew 5:4. Matthew has ἐκόψασθε , beaten your breastsSee on Matthew 11:17. [source]
Luke 6:25 Mourn and weep [πενθήσετε καὶ κλαύσετε]
See on Matthew 5:4. [source]
Luke 6:29 Cloke - coat []
See on Matthew 5:40. [source]
Luke 6:30 Asketh [αἰτοῦντι]
See on Matthew 15:23. Compare Matthew 5:42. [source]
Luke 6:35 Hoping for nothing again [μηδὲν ἀπελπίζοντες]
A later Greek word, only here in New Testament, and meaning originally to give up in despair, a sense which is adopted by some high authorities, and by Rev., never despairing. Luke was familiar with this sense in the Septuagint. Thus Isaiah 29:19, “The poor among men ( οἱ ἀπηλπισμένοι τῶν ἀνθρώπων ) shall rejoice.” So in Apocrypha, Matthew 5:45, Matthew 5:48. [source]
Luke 6:24 Consolation [παράκλησις]
From παρά , to the side of, and καλέω , to call or summon. Literally, a calling to one's side to help; and therefore entreaty, passing on into the sense of exhortation, and thence into that of consolatory exhortation; and so coming round to mean that which one is summoned to give to a suppliant - consolation. Thus it embodies the call for help, and the response to the call. Its use corresponds with that of the kindred verb παρακαλέω , to exhort or console. In its original sense of calling for aid the noun appears in the New Testament only in 2 Corinthians 8:4: with much entreaty. The verb appears frequently in this sense, rendered beseech, pray (Matthew 8:34; Matthew 14:36; Mark 1:40; Mark 5:12, etc.). In the sense of consolation or comfort the noun occurs in Luke 2:25; Luke 6:24; 2 Corinthians 1:3; 2 Corinthians 7:4; Philemon 1:7. The verb, in Matthew 2:18; Matthew 5:4:; Luke 16:25; 2 Corinthians 1:4. In some instances, however, the meaning wavers between console and exhort. In the sense of exhortation or counsel, the noun may be found in Acts 13:15; Romans 12:8; Hebrews 13:22. The verb, in Acts 2:40; Acts 11:23; Acts 14:22; Romans 12:8; Titus 2:15. Neither the noun nor the verb appear in the writings of John, but the kindred word παράκλητος the Paraclete, Comforter, or Advocate, is peculiar to him. On this word, see on John 14:16. It should be noted, however, that the word comfort goes deeper than its popular conception of soothing. It is from the later Latin confortare, to make strong. Thus Wycliffe renders Luke 1:80, “the child waxed, and was comforted in spirit” (A. V., waxed strong )and Tyndale, Luke 22:43, “there appeared an angel from heaven comforting him” (A. V., strengthening )The comfort which Christ gives is not always soothing. The Holy Spirit, the Comforter, is to convince of sin and ofjudgment. Underlying the word is the sense of a wise counsel or admonition which rouses and braces the moral nature and encourages and strengthens it to do and to endure. When, therefore, Christ says “they that mourn shall be comforted,” he speaks in recognition of the fact that all sorrow is the outcome of sin, and that true comfort is given, not only in pardon for the past, but in strength to fight and resist and overcome sin. The atmosphere of the word, in short, is not the atmosphere of the sick-chamber, but the tonic breath of the open world, of moral struggle and victory; the atmosphere for him that climbs and toils and fights. [source]
Luke 6:21 Weep [κλαίοντες]
Strictly, to weep audibly. See on πενθοῦντες , mourn, Matthew 5:4. [source]
Luke 3:11 Coats [χιτῶνας]
See on Matthew 5:40. [source]
Luke 23:26 Laid hold on [ἐπιλαβόμενοι]
Compare the peculiar word used by Matthew and Mark. See on sa40" translation="">Matthew 5:41.sa40 [source]
Luke 10:29 Neighbor [πλησίον]
See on Matthew 5:43. [source]
Luke 3:12 Also publicans [και τελωναι]
We have had the word already in Matthew (Matthew 5:46; Matthew 9:10; Matthew 11:19; Matthew 18:17; Matthew 21:31.) and Mark (Mark 11:15.). It is sometimes coupled with harlots and other sinners, the outcasts of society. The word is made up from τελος — telos tax, and ωνεομαι — ōneomai to buy, and is an old one. The renter or collector of taxes was not popular anywhere, but least of all when a Jew collected taxes for the Romans and did it by terrible graft and extortions. [source]
Luke 6:21 Filled [χορταστησεστε]
Future passive indicative. The same verb in Matthew 5:6. Originally it was used for giving fodder Audible weeping. Where Matthew 5:4 has “mourn” (πεντουντες — penthountes).Shall laugh Here Matthew 5:4 has “shall be comforted.” Luke‘s words are terse. [source]
Luke 6:21 Weep [κλαιοντες]
Audible weeping. Where Matthew 5:4 has “mourn” (πεντουντες — penthountes). [source]
Luke 6:21 Shall laugh [γελασετε]
Here Matthew 5:4 has “shall be comforted.” Luke‘s words are terse. [source]
Luke 6:27 But I say unto you that hear [Αλλα υμιν λεγω τοις ακουουσιν]
There is a contrast in this use of αλλα — alla like that in Matthew 5:44. This is the only one of the many examples given by Matthew 5 of the sharp antithesis between what the rabbis taught and what Jesus said. Perhaps that contrast is referred to by Luke. If necessary, αλλα — alla could be coordinating or paratactic conjunction as in 2 Corinthians 7:11 rather than adversative as apparently here. See notes on Matthew 5:43. Love of enemies is in the O.T., but Jesus ennobles the word, αγαπαω — agapaō and uses it of love for one‘s enemies. [source]
Luke 6:28 That despitefully use you [των επηρεαζοντων υμας]
This old verb occurs here only in the N.T. and in 1 Peter 3:16, not being genuine in Matthew 5:44. [source]
Luke 6:32 What thank have ye? [ποια μιν χαρις εστιν]
What grace or gratitude is there to you? Matthew 5:46 has μιστον — misthon (reward). [source]
Luke 6:33 Even sinners [και οι αμαρτωλοι]
Even the sinners, the article distinguishing the class. Matthew 5:46 has “even the publicans” and Matthew 5:47 ”even the Gentiles.” That completes the list of the outcasts for “sinners” includes “harlots” and all the rest. [source]
Luke 6:34 If ye lend [εαν δανισητε]
Third-class condition, first aorist active subjunctive from δανιζω — danizō (old form δανειζω — daneizō) to lend for interest in a business transaction (here in active to lend and Matthew 5:42 middle to borrow and nowhere else in N.T.), whereas κιχρημι — kichrēmi (only Luke 11:5 in N.T.) means to loan as a friendly act. [source]
Luke 6:35 Sons of the Most High [υοι υπσιστου]
In Luke 1:32 Jesus is called “Son of the Highest” and here all real children or sons of God (Luke 20:36) are so termed. See also Luke 1:35, Luke 1:76 for the use of “the Highest” of God. He means the same thing that we see in Matthew 5:45, Matthew 5:48 by “your Father.”Toward the unthankful and evil (επι τους αχαριστους και πονηρους — epi tous acharistous kai ponērous). God the Father is kind towards the unkind and wicked. Note the one article with both adjectives. [source]
Luke 6:36 Even as your Father [κατως ο πατηρ υμων]
In Matthew 5:48 we have ως ο πατηρ υμων — hōs ho patēr humōn In both the perfection of the Father is placed as the goal before his children. In neither case is it said that they have reached it. [source]
John 19:23 Coat [χιτῶνα]
Or tunic. See on Matthew 5:40. [source]
John 19:2 Robe [ἱμάτιον]
Better, as Rev., garment, since robe gives the impression of a trailing garment. See on Matthew 5:40. Matthew has χλαμύδα , a short military cloak (Matthew 27:28). Luke describes the garment as λαμπρὰν , gorgeous, bright or brilliant (Luke 23:11). [source]
John 13:4 Garments [ἱμάτια]
See on Matthew 5:40. Upper garments. [source]
John 1:12 To become [γενέσθαι]
As those who are born (John 1:13. Compare John 3:3, and Matthew 5:45). [source]
John 16:23 Ye shall ask [ἐρωτήσετε]
Or, as Rev., in margin, ask - question. To question is the primary meaning of the verb, from which it runs into the more general sense of request, beseech. So Mark 7:26; Luke 4:38; John 17:15, etc. Here the meaning is, ye shall ask me no question (compare John 16:19, where the same verb is used). Compare Matthew 16:13; Matthew 21:24; John 1:19. Ask, absolutely, Luke 22:68. Note, moreover, the selection of the word here as marking the asking on familiar terms. See on John 11:22. Another verb for ask occurs in the following sentence: “If ye shall ask ( αἰτήστητε ) anything,” etc. Here the sense is, if ye shall make any request. Compare Matthew 5:42; Matthew 7:7, Matthew 7:9, Matthew 7:10, etc. Note, also, that this word for asking the Father marks the asking of an inferior from a superior, and is the word which Christ never uses of His own requests to the Father. Compare 1 John 3:22. [source]
John 15:20 Persecuted [ἐδίωξαν]
The verb means originally to put to flight; thence to run swiftly in order to overtake or attain, as the goal or the competitor in the race. Thus Sophocles (“Electra,” 738): “He urged his swift steeds vehemently with shouts that pierced their ears, and makes for him ( διώκει ).” Compare I follow after ( διώκω , Philemon 3:12). Hence to pursue with hostile intent, and, generally, to molest, harass, persecute. Persecute is from the equivalent Latin persequor, to follow up, and is used earlier, in the sense of pursue, while pursue, in turn, is used in the sense of persecute. Thus Wyc, Matthew 5:44, for men pursuing you. Sir Thomas More (“Utopia”), “Whiles their enemies rejoicing in the victory have persecuted (i.e., pursued ) them.” [source]
John 19:23 Four parts [τεσσερα μερη]
There were four soldiers, the usual quaternion The clothes The coat was without seam For χιτων — chitōn (the inner garment) see Matthew 5:40. Αραπος — Araphos is compound of α — a privative and ραπτω — raptō to sew together, and so seamless (unsewed together), only here in N.T. It occurs elsewhere in Josephus, Ant. III. 6, 4. Woven Verbal (old word) from υπαινω — huphainō (some MSS. in Luke 12:27), only here in N.T. [source]
Acts 9:39 Coats and garments []
See on Matthew 5:40. [source]
Acts 12:8 Garment [ἱμάτιον]
The outer garment, or mantle. See on Matthew 5:40. [source]
Acts 9:31 Comfort [παρακλήσει]
From παρακαλέω ,call toward or to one's side for help. The word is rendered in the New Testament both exhortation and consolation. Compare Acts 13:15; Romans 12:8; 2 Corinthians 8:17; Hebrews 12:5; and Luke 2:25(see note); 2 Thessalonians 2:16; Matthew 5:4. In some passages the meaning is disputed, as Philemon 2:1, where, as in 1 Corinthians 14:3, it is joined with παραμύθιον or παραμυθία , the meaning of which also varies between incentive and consolation or assuagement. Here exhortation is the rendering approved by the best authorities, to be construed with was multiplied: was multiplied by the exhortation of the Holy Ghost; i.e., by the Holy Spirit inspiring the preachers, and moving the hearts of the hearers. [source]
Romans 13:9 Neighbor [τὸν πλησίον]
See on Matthew 5:43. [source]
Romans 12:14 And curse not [και μη καταραστε]
Present middle imperative with μη — mē Like Matthew 5:44 in spirit, not a quotation, but a reminiscence of the words of Jesus. The negative addition gives emphasis. See Luke 6:28 for the old verb καταραομαι — kataraomai from καταρα — katara (curse). [source]
Romans 13:9 Namely [το γαρ]
See βασιλικος νομος — to gar at the beginning of the verse, though omitted by B F. The quotation is from Leviticus 19:18. Quoted in Matthew 5:43; Matthew 22:39; Mark 12:31; Luke 10:27; Galatians 5:14; James 2:8 it is called τον πλησιον σου — basilikos nomos (royal law). Thy neighbour (Πλησιον — ton plēsion sou). Plēsion is an adverb and with the article it means “the one near thee.” See note on Matthew 5:43. [source]
Romans 13:9 Thy neighbour [Πλησιον]
Plēsion is an adverb and with the article it means “the one near thee.” See note on Matthew 5:43. [source]
Romans 13:9 And if there be any other [και ει τις ετερα]
Paul does not attempt to give them all. It is summed up (ανακεπαλαιουται — anakephalaioutai). Present passive indicative of ανακεπαλαιοω — anakephalaioō late literary word or “rhetorical term” (ανα κεπαλαιον — anaκεπαλαιον — kephalaion head or chief as in Hebrews 8:1). Not in the papyri, but εν τωι — kephalaion quite common for sum or summary. In N.T. only here and Ephesians 1:10. Namely See βασιλικος νομος — to gar at the beginning of the verse, though omitted by B F. The quotation is from Leviticus 19:18. Quoted in Matthew 5:43; Matthew 22:39; Mark 12:31; Luke 10:27; Galatians 5:14; James 2:8 it is called τον πλησιον σου — basilikos nomos (royal law). Thy neighbour (Πλησιον — ton plēsion sou). Plēsion is an adverb and with the article it means “the one near thee.” See note on Matthew 5:43. [source]
1 Corinthians 6:6 Goeth to law [κρίνεται]
As in 1 Corinthians 6:1, and Matthew 5:40. Instead of accepting arbitration. [source]
1 Corinthians 4:12 Being reviled we bless [λοιδορουμενοι ευλογουμεν]
Almost the language of Peter about Jesus (1 Peter 2:23) in harmony with the words of Jesus in Matthew 5:44; Luke 6:27. Being persecuted we endure (διωκομενοι ανεχομετα — diōkomenoi anechometha). We hold back and do not retaliate. Turn to Paul‘s other picture of his experiences in the vivid contrasts in 2 Corinthians 4:7-10; 2 Corinthians 6:3-10 for an interpretation of his language here. [source]
1 Corinthians 6:1 Having a matter against his neighbour [πραγμα εχων προς τον ετερον]
Forensic sense of πραγμα — pragma (from πρασσω — prassō to do, to exact, to extort as in Luke 3:13), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in 1 Corinthians 10:24; 1 Corinthians 14:17; Galatians 6:4; Romans 2:1. Go to law (κρινεσται — krinesthai). Present middle or passive (ch. Romans 3:4) in the same forensic sense as κριτηναι — krithēnai in Matthew 5:40. Κριτης — Kritēs judge, is from this verb. Before the unrighteous This use of επι — epi with the genitive for “in the presence of” is idiomatic as in 2 Corinthians 7:14, επι Τιτου — epi Titou in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges. [source]
1 Corinthians 6:1 Go to law [κρινεσται]
Present middle or passive (ch. Romans 3:4) in the same forensic sense as κριτηναι — krithēnai in Matthew 5:40. Κριτης — Kritēs judge, is from this verb. [source]
Ephesians 3:19 That ye may be filled with all the fulness of God [ινα πληρωτητε εις παν το πληρωμα του τεου]
Final clause again (third use of ινα — hina in the sentence) with first aorist passive subjunctive of πληροω — plēroō and the use of εις — eis after it. One hesitates to comment on this sublime climax in Paul‘s prayer, the ultimate goal for followers of Christ in harmony with the injunction in Matthew 5:48 to be perfect (τελειοι — teleioi) as our heavenly Father is perfect. There is nothing that any one can add to these words. One can turn to Romans 8:29 again for our final likeness to God in Christ. [source]
Ephesians 3:19 Which passeth knowledge [την υπερβαλλουσαν της γνωσεως]
Ablative case γνωσεως — gnōseōs after υπερβαλλουσαν — huperballousan (from υπερβαλλω — huperballō). All the same Paul dares to scale this peak. That ye may be filled with all the fulness of God (ινα πληρωτητε εις παν το πληρωμα του τεου — hina plērōthēte eis pān to plērōma tou theou). Final clause again (third use of ινα — hina in the sentence) with first aorist passive subjunctive of πληροω — plēroō and the use of εις — eis after it. One hesitates to comment on this sublime climax in Paul‘s prayer, the ultimate goal for followers of Christ in harmony with the injunction in Matthew 5:48 to be perfect (τελειοι — teleioi) as our heavenly Father is perfect. There is nothing that any one can add to these words. One can turn to Romans 8:29 again for our final likeness to God in Christ. [source]
1 Thessalonians 4:9 Are taught by God [τεοδιδακτοι εστε]
Only here and ecclesiastical writers. Passive verbal adjective in τος — ̇tos from διδασκω — didaskō as if τεο — theȯ in ablative case like διδακτοι τεου — didaktoi theou (John 6:45). To love one another (εις το αγαπαιν αλληλους — eis to agapāin allēlous). Another example of εις το — eis to and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Matthew 5:44). Note the use of αγαπαω — agapaō not πιλεω — phileō f0). [source]
1 Thessalonians 4:9 To love one another [εις το αγαπαιν αλληλους]
Another example of εις το — eis to and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Matthew 5:44). Note the use of αγαπαω — agapaō not πιλεω — phileō f0). [source]
Hebrews 7:14 It is evident [προδηλον]
Old compound adjective Perfect active indicative of anatellō old compound to rise up like the sun (Matthew 5:45). [source]
Hebrews 11:13 In faith [κατα πιστιν]
Here a break in the routine πιστει — pistei (by faith), “according to faith,” either for literary variety “or to suggest πιστις — pistis as the sphere and standard of their characters” (Moffatt). These all Those in Hebrews 11:9-12 (Abraham, Sarah, Isaac, Jacob). Not having the promises First aorist middle participle of κομιζω — komizō to obtain, as in Hebrews 10:36; Hebrews 11:39. And yet the author mentions Abraham (Hebrews 6:15) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have “better promises.” Greeted them First aorist middle participle of ασπαζομαι — aspazomai to salute (Matthew 5:47). Abraham rejoiced to see Christ‘s day in the dim distance (John 8:56). Strangers Foreigners. “To reside abroad carried with it a certain stigma” (Moffatt). But they “confessed” it (Genesis 23:4; Genesis 47:9). Pilgrims Late double compound (παρα επι δημος — para class="translit"> epi class="translit"> dēmos), a sojourner from another land, in N.T. only here and 1 Peter 1:1; 1 Peter 2:11. [source]
James 5:17 He prayed fervently [προσευχομαι]
First aorist middle indicative of προσευχηι — proseuchomai and the instrumental case πευγειν πυγηι — proseuchēi (cognate substantive), after idiom for intensity in classical Greek, like του μη βρεχαι — pheugein phugēi to flee with all speed Genitive of the articular infinitive (μη — brexai first aorist active of ενιαυτους τρεις και μηνας εχ — brechō old verb, to moisten, Luke 7:38, to rain, Matthew 5:45) with negative mē used either for direct purpose, for an object clause as here and Acts 3:12; Acts 15:20, or even for result.For three years and six months Accusative of extent of time. [source]
James 5:17 That it might not rain [βρεχω]
Genitive of the articular infinitive (μη — brexai first aorist active of ενιαυτους τρεις και μηνας εχ — brechō old verb, to moisten, Luke 7:38, to rain, Matthew 5:45) with negative mē used either for direct purpose, for an object clause as here and Acts 3:12; Acts 15:20, or even for result. [source]
James 4:9 Mourn [πεντησατε]
First aorist active imperative of πεντεω — pentheō old verb from πεντος — penthos (mourning, James 4:9), as in Matthew 5:4. Often in N.T. joined as here with κλαιω — klaiō to weep (Mark 16:10; Luke 6:25). A call to the godly sorrow spoken of in 2 Corinthians 7:10 (Mayor), like an O.T. prophet.Weep (κλαυσατε — klausate). First aorist active imperative of κλαιω — klaiō (γελως — gelōs). Old word from Homer down, only here in N.T. as γελαω — gelaō to laugh (opposite of κλαιω — klaiō), in N.T. only in Luke 6:21, Luke 6:25, but καταγελαω — katagelaō in Luke 8:53 (Mark 5:40; Matthew 9:24).Be turned Second aorist passive imperative of μετατρεπω — metatrepō old word, to turn about, to transmute, in Homer (not in Attic), here only in N.T.Heaviness (κατηπειαν — katēpheian). Old word from κατηπης — katēphēs (of a downcast look, from κατα — kata παη — phaē eyes), hanging down of the eyes like the publican in Luke 18:13, here only in N.T. [source]
James 5:11 Ye have heard [ηκουσατε]
First aorist (constative) active indicative of ακουω — akouō As in Matthew 5:21, Matthew 5:27, Matthew 5:33, Matthew 5:38, Matthew 5:43. Ropes suggests in the synagogues.Of Job (Ιωβ — Iōb). Job did complain, but he refused to renounce God (Job 1:21; Job 2:10; Job 13:15; Job 16:19; Job 19:25.). He had become a stock illustration of loyal endurance.Ye have seen Second aorist (constative) active indicative of οραω — horaō In Job‘s case.The end of the Lord (το τελος κυριου — to telos kuriou). The conclusion wrought by the Lord in Job‘s case (Job 42:12).Full of pity Late and rare compound “Very kind.”Merciful (οικτειρω — oiktirmōn). Late and rare adjective (from oikteirō to pity), in N.T. only here and Luke 6:36. [source]
1 Peter 3:16 Falsely accuse [ἐπηρεάζοντες]
Compare Luke 6:28; the only other passage where the word occurs, Matthew 5:44, being rejected from the best texts. The word means to threaten abusively; to act despitefully. Rev., revile. [source]
1 Peter 1:16 Because it is written [διοτι γεγραπται]
“Because The quotation is from Leviticus 11:44; Leviticus 19:2; Leviticus 20:7. Reenforced by Jesus in Matthew 5:48. The future εσεστε — esesthe here is volitive like an imperative. [source]
2 Peter 1:7 Love [την αγαπην]
By deliberate choice (Matthew 5:44). Love for Christ as the crown of all (1 Peter 1:8) and so for all men. Love is the climax as Paul has it (1 Corinthians 13:13). [source]
2 Peter 1:19 Arise [ανατειληι]
First aorist active subjunctive of ανατελλω — anatellō (James 1:11; Matthew 5:45). [source]
2 Peter 1:19 Made more sure [βεβαιοτερον]
Predicate accusative of the comparative adjective βεβαιος — bebaios (2 Peter 1:10). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God‘s Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ‘s deity than the Transfiguration.Whereunto (ωι — hōi). Dative of the relative referring to “the prophetic word made more sure.”That ye take heed Present active participle with νουν — noun (mind) understood, “holding your mind upon” with the dative Dative also after προσεχοντες — prosechontes of λυχνος — luchnos old word (Matthew 5:15).Shining Dative also present active participle of παινω — phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι — en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω — diaugazō with temporal conjunction εως ου — heōs hou usual construction for future time. Late compound verb διαυγαζω — diaugazō (Polybius, Plutarch, papyri) from δια — dia and αυγη — augē to shine through, here only in N.T.The day-star (πωσπορος — phōsphoros). Old compound adjective (πως — phōs light, περω — pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς — phosphorus is this word. In the lxx εωσπορος — heōsphoros occurs. Cf. Luke 1:76-794; 1711633349_83; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω — anatellō (James 1:11; Matthew 5:45). [source]
2 Peter 1:19 That ye take heed [προσεχοντες]
Present active participle with νουν — noun (mind) understood, “holding your mind upon” with the dative Dative also after προσεχοντες — prosechontes of λυχνος — luchnos old word (Matthew 5:15).Shining Dative also present active participle of παινω — phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι — en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω — diaugazō with temporal conjunction εως ου — heōs hou usual construction for future time. Late compound verb διαυγαζω — diaugazō (Polybius, Plutarch, papyri) from δια — dia and αυγη — augē to shine through, here only in N.T.The day-star (πωσπορος — phōsphoros). Old compound adjective (πως — phōs light, περω — pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς — phosphorus is this word. In the lxx εωσπορος — heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω — anatellō (James 1:11; Matthew 5:45). [source]
2 Peter 1:19 Shining [παινοντι]
Dative also present active participle of παινω — phainō to shine (John 1:5). So of the Baptist (John 5:35).In a dark place (εν αυχμηρωι τοπωι — en auchmērōi topōi). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy.Until the day dawn First aorist active subjunctive of διαυγαζω — diaugazō with temporal conjunction εως ου — heōs hou usual construction for future time. Late compound verb διαυγαζω — diaugazō (Polybius, Plutarch, papyri) from δια — dia and αυγη — augē to shine through, here only in N.T.The day-star (πωσπορος — phōsphoros). Old compound adjective (πως — phōs light, περω — pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς — phosphorus is this word. In the lxx εωσπορος — heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω — anatellō (James 1:11; Matthew 5:45). [source]
2 Peter 1:19 Until the day dawn [εως ου ημερα διαυγασηι]
First aorist active subjunctive of διαυγαζω — diaugazō with temporal conjunction εως ου — heōs hou usual construction for future time. Late compound verb διαυγαζω — diaugazō (Polybius, Plutarch, papyri) from δια — dia and αυγη — augē to shine through, here only in N.T.The day-star (πωσπορος — phōsphoros). Old compound adjective (πως — phōs light, περω — pherō to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word ποσπορυς — phosphorus is this word. In the lxx εωσπορος — heōsphoros occurs. Cf. Malachi 4:2; Luke 1:76-79; Revelation 22:16 for “dawn” applied to the Messiah.Arise First aorist active subjunctive of ανατελλω — anatellō (James 1:11; Matthew 5:45). [source]
1 John 2:9 Hateth [μισῶν]
The sharp issue is maintained here as in Christ's words, “He that is not with me is against me” (Luke 11:23). Men fall into two classes, those who are in fellowship with God, and therefore walk in light and love, and those who are not in fellowship with God, and therefore walk in darkness and hatred. “A direct opposition,” says Bengel; where love is not, there is hatred. “The heart is not empty.” See John 3:20; John 7:7; John 15:18sqq.; John 17:14. The word hate is opposed both to the love of natural affection ( φιλεῖν ), and to the more discriminating sentiment - love founded on a just estimate ( ἀγαπᾶν ). For the former see John 12:25; John 15:18, John 15:19; compare Luke 14:26. For the latter, 1 John 3:14, 1 John 3:15; 1 John 4:20, Matthew 5:43; Matthew 6:24; Ephesians 5:28, Ephesians 5:29. “In the former case, hatred, which may become a moral duty, involves the subjection of an instinct. In the latter case it expresses a general determination of character” (Westcott). [source]
3 John 1:7 Taking nothing [μηδεν λαμβανοντες]
Present active participle with the usual negative with participles (1 John 2:4).Of the Gentiles (απο των ετνικων — apo tōn ethnikōn). Instead of the usual ετνων — ethnōn (Luke 2:32), late adjective for what is peculiar to a people (ετνος — ethnos) and then for the people themselves (Polybius, Diodorus, not in lxx), in N.T. only here, Matthew 5:47; Matthew 6:7; Matthew 18:17. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in 1 Cor 9 defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. 1 Thessalonians 2:6.; 2 Corinthians 12:16.). Note απο — apo here as in collecting taxes (Matthew 17:25) rather than παρα — para which may be suggestive. [source]
Revelation 21:4 Sorrow [πένθος]
Better, as Rev., mourning, since the word signifies manifested grief. See on Matthew 5:4; see on James 4:9. Compare Isaiah 65:19. “That soul I say,” observes Socrates, “herself invisible, departs to the invisible world - to the divine and immortal and rational: thither arriving, she is secure of bliss, and is released from the error and folly of men, their fears and wild passions, and all other human ills, and forever dwells, as they say of the initiated, in company with the gods” (Plato, “Phaedo,” 81). So Sophocles:“Sorrow touches not the dead.”“Oedipus Coloneus,” 966 “How thrice happy those of mortals, who, having had these ends in view, depart to Hades; for to them alone is it given there to live; but to others, all things there are evil” (“Fragment”). And Euripides:“The dead, tearless, forgets his pains.”“Troades,” 606 [source]
Revelation 11:6 That it rain not [ινα μη υετος βρεχηι]
Sub-final use of ινα μη — hina mē with the present active subjunctive of βρεχω — brechō old verb to rain (Matthew 5:45), here with υετος — huetos as subject.During the days (τας ημερας — tas hēmeras). Accusative of extent of time. In Luke 4:25; James 5:17 the period of the drouth in Elijah‘s time was three and a half years, just the period here.Of their prophecy Not here the gift of prophecy (1 Corinthians 12:10) or a particular prophecy or collection of prophecies (Revelation 1:3; Revelation 22:7.), but “the execution of the prophetic office” (Swete).Over the waters (επι των υδατων — epi tōn hudatōn). “Upon the waters.” As Moses had (Exodus 7:20).Into blood As already stated in Revelation 8:8 about the third trumpet and now again here.To smite (παταχαι — pataxai). First aorist active infinitive of πατασσω — patassō used here with εχουσιαν εχουσιν — exousian echousin (they have power), as is στρεπειν — strephein (to turn).With every plague In 1 Kings 4:8, but with reference to the plagues in Egypt.As often as they shall desire (οσακις εαν τελησωσιν — hosakis ean thelēsōsin). Indefinite temporal clause with οσακις — hosakis and modal εαν — ean (= αν — an) and the first aorist active subjunctive of τελω — thelō “as often as they will.” [source]

What do the individual words in Matthew 5:4 mean?

Blessed [are] those mourning for they will be comforted
Μακάριοι οἱ πενθοῦντες Ὅτι αὐτοὶ παρακληθήσονται

Μακάριοι  Blessed  [are] 
Parse: Adjective, Nominative Masculine Plural
Root: μακάριος  
Sense: blessed, happy.
οἱ  those 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
πενθοῦντες  mourning 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: πενθέω  
Sense: to mourn.
παρακληθήσονται  will  be  comforted 
Parse: Verb, Future Indicative Passive, 3rd Person Plural
Root: παρακαλέω  
Sense: to call to one’s side, call for, summon.