The Meaning of Matthew 6:1 Explained

Matthew 6:1

KJV: Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven.

YLT: Take heed your kindness not to do before men, to be seen by them, and if not -- reward ye have not from your Father who is in the heavens;

Darby: Take heed not to do your alms before men to be seen of them, otherwise ye have no reward with your Father who is in the heavens.

ASV: Take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward with your Father who is in heaven.

KJV Reverse Interlinear

Take heed  that ye do  not  your  alms  before  men,  to be seen  of them:  otherwise  ye have  no  reward  of  your  Father  which  is in  heaven. 

What does Matthew 6:1 Mean?

Study Notes

alms
Or, righteous acts. The word refers to religious externalities. These may be seen of men, but that must not be the motive.

Verse Meaning

"Righteousness" means what is in harmony with the will of God, and righteous deeds are those that are pleasing to Him. Jesus warned His disciples about the possibility of doing good deeds for the wrong reason as He began His teaching about righteous behavior. If one does what God approves to obtain human approval, that one will not receive a reward for his good deed from God. Notice again that disciples" rewards will vary. Some disciples will receive more reward from God than others. Disciples should practice good works publicly ( Matthew 5:16), but they should not draw special attention to them.
The rabbis considered almsgiving, prayer, and fasting as the three chief acts of Jewish piety. [1] Jesus dealt with each of these aspects of worship similarly. He first warned His disciples not to do the act for man"s praise. Then He assured them that if they disregarded His warning they would get human praise but no more. Third, He taught them how to do the act for God alone, secretly (not for public applause). Finally, He assured them that the Father who sees in secret would reward their righteous act openly.

Context Summary

Matthew 6:1-8 - Secret Giving And Secret Praying
First we have the general proposition that righteousness, that is, one's religious duties, should not be done for the sake of display; and that principle is then applied to alms, prayer, and fasting-the three departments into which the Jews divided personal religion.
The words take heed in Matthew 6:1 are very searching! We are all likely to put better goods in the window than we have anywhere on our shelves; and to show fairer samples than we can supply in bulk. The Greek word for hypocrite means stage actor. "We are tempted to assume on Sunday a religious attire which we certainly do not wear in the home or in business.
In her account of the first Burman convert, Mrs. Judson says: "A few days ago, I was reading with him Matthew 6:1-34. He was deeply impressed and solemn. "˜These words,' said he, "˜take hold of my very heart. They make me tremble. When our people visit the pagodas, they make a great noise with trumpets. But this religion makes the mind fear God.'" [source]

Chapter Summary: Matthew 6

1  Giving to the Needy
5  The Lord's Prayer
16  Proper Fasting
19  Store up Treasures in Heaven
25  Do Not Worry
33  but seek God's kingdom

Greek Commentary for Matthew 6:1

Take heed [προσεχετε]
The Greek idiom includes “mind” In the New Testament the substantive νους — nous is understood. It means to “hold the mind on a matter,” take pains, take heed. “Righteousness” (δικαιοσυνην — dikaiosunēn) is the correct text in this verse. Three specimens of the Pharisaic “righteousness” are given (alms, prayer, fasting). [source]
To be seen [τεατηναι]
First aorist passive infinitive of purpose. Our word theatrical is this very word, spectacular performance.With your Father (παρα τωι πατρι υμων — para tōi patri humōn). Literally “beside your Father,” standing by his side, as he looks at it. [source]
With your Father [παρα τωι πατρι υμων]
Literally “beside your Father,” standing by his side, as he looks at it. [source]
Of your Father [παρὰ]
The A. V. implies the source of the reward; but the preposition means with, by the side of; so that the true sense is, reserved for you and awaiting you by the side of your Father. Rev., rightly, with. [source]

Reverse Greek Commentary Search for Matthew 6:1

Matthew 24:43 Broken up [διορυγῆναι]
Rev., broken through. See on Matthew 6:19. Wyc., undermined. [source]
Matthew 23:5 To be seen [πρὸς τὸ θεαθῆναι]
See Matthew 6:1, where the same word occurs. The scribes and Pharisees deport themselves with a view to being contemplated as actors in a theatre; so that men may fix their gaze upon them admiringly. [source]
Matthew 19:3 Tempting []
See on Matthew 6:13. [source]
Matthew 23:5 To be seen of men [προς το τεατηναι τοις αντρωποις]
See note on Matthew 6:1 where this same idiom occurs. Ostentation regulates the conduct of the rabbis. [source]
Matthew 23:13 Hypocrites [υποκριται]
This terrible word of Jesus appears first from him in the Sermon on the Mount (Matthew 6:2, Matthew 6:5, Matthew 6:16; Matthew 7:5), then in Matthew 15:7 and Matthew 22:18. Here it appears “with terrific iteration” (Bruce) save in the third of the seven woes (Matthew 23:13, Matthew 23:15, Matthew 23:23, Matthew 23:25, Matthew 23:27, Matthew 23:29). The verb in the active The MSS. that insert it put it either before Matthew 23:13 or after Matthew 23:13. Plummer cites these seven woes as another example of Matthew‘s fondness for the number seven, more fancy than fact for Matthew‘s Gospel is not the Apocalypse of John. These are all illustrations of Pharisaic saying and not doing (Allen). [source]
Matthew 26:41 Watch and pray [γρηγορειτε και προσευχεστε]
Jesus repeats the command of Matthew 26:38 with the addition of prayer and with the warning against the peril of temptation. He himself was feeling the worst of all temptations of his earthly life just then. He did not wish then to enter such temptation Thus we are to understand the prayer in Matthew 6:13 about leading (being led) into temptation. Their failure was due to weakness of the flesh as is often the case. [source]
Matthew 6:9 Hallowed be thy name [αγιαστητω το ονομα σου]
In the Greek the verb comes first as in the petitions in Matthew 6:10. They are all aorist imperatives, punctiliar action expressing urgency. [source]
Matthew 6:11 Our daily bread [τον αρτον ημων τον επιουσιον]
This adjective “daily” It clearly comes from επι — epi and ιων — iōn But the adjective επιουσιος — epiousios is rare and Origen said it was made by the Evangelists Matthew and Luke to reproduce the idea of an Aramaic original. Moulton and Milligan, Vocabulary say: “The papyri have as yet shed no clear light upon this difficult word (Matthew 6:11; Luke 11:3), which was in all probability a new coinage by the author of the Greek Q to render his Aramaic Original” (this in 1919). Deissmann claims that only about fifty purely New Testament or “Christian” words can be admitted out of the more than 5,000 used. “But when a word is not recognizable at sight as a Jewish or Christian new formation, we must consider it as an ordinary Greek word until the contrary is proved. Επιουσιος — Epiousios has all the appearance of a word that originated in trade and traffic of the everyday life of the people (cf. my hints in Neutestamentliche Studien Georg Heinrici dargebracht, Leipzig, 1914, pp. 118f.). The opinion here expressed has been confirmed by A. Debrunner‘s discovery (Theol. Lit. Ztg. 1925, Colossians. 119) of επιουσιος — epiousios in an ancient housekeeping book” (Light from the Ancient East, New ed. 1927, p. 78 and note 1). So then it is not a word coined by the Evangelist or by Q to express an Aramaic original. The word occurs also in three late MSS. after 2 Maccabees 1:8, τους επιουσιους — tous epiousious after τους αρτους — tous artous The meaning, in view of the kindred participle (επιουσηι — epiousēi) in Acts 16:12, seems to be “for the coming day,” a daily prayer for the needs of the next day as every housekeeper understands like the housekeeping book discovered by Debrunner. [source]
Mark 10:2 Tempting []
See on Matthew 6:13. [source]
Mark 11:25 That your Father also may forgive you [ινα και ο πατηρ απηι υμιν]
Evidently God‘s willingness to forgive is limited by our willingness to forgive others. This is a solemn thought for all who pray. Recall the words of Jesus in Matthew 6:12, Matthew 6:14. [source]
Luke 6:24 Have received [ἀπέχετε]
In Matthew 6:5, Matthew 6:16, the Rev. has properly changed “they have their reward” to “they have received. ” The verb, compounded of ἀπό , off orfrom, and ἔχω , lo have, literally means to have nothing left to desire. Thus in Philemon 4:18, when Paul says, “I have all things ( ἀπέχω πάντα ),” he does not mean merely an acknowledgment of the receipt of the Church's gift, but that he is fully furnished. “I have all things to the full.” [source]
Luke 24:17 And are sad [σκυθρωποί]
Only here and Matthew 6:16, on which see note. The best texts put the interrogation point after walk, add καὶ ἐστάθησαν , and render, and they stood still, looking sad. So Rev. [source]
Luke 13:4 Sinners [ὀφειλέται]
Lit., debtors. Possibly with reference to the figure at the close of the last chapter. Compare Matthew 5:25; Matthew 6:12; Matthew 18:24; Luke 11:4. [source]
Luke 12:39 Broken through []
See on Matthew 6:19. [source]
Luke 11:4 Temptation []
See on sa40" translation="">Matthew 6:13.sa40 [source]
Luke 11:4 Sins [ἁμαρτίας]
See on Matthew 1:21. Compare debts, Matthew 6:12. [source]
Luke 11:16 Tempting []
See on temptation, Matthew 6:13. [source]
Luke 10:25 Tempted []
See on temptation, Matthew 6:13. [source]
Luke 12:1 The leaven of the Pharisees which is hypocrisy [της ζυμης ητις εστιν υποχρισις των Παρισαιων]
In Mark 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Matthew 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew 6:2, Matthew 6:5, Matthew 6:16). The occasion was ripe here for this crisp saying. In Matthew 13:33 leaven does not have an evil sense as here. See note on Matthew 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart. [source]
Luke 12:21 Not rich toward God [μη εις τεον πλουτων]
The only wealth that matters and that lasts. Cf. Luke 16:9; Matthew 6:19. Some MSS. do not have this verse. Westcott and Hort bracket it. [source]
Luke 12:33 Draweth near [εγγιζει]
Instead of Matthew 6:19 “dig through and steal.”Destroyeth (διαπτειρει — diaphtheirei). Instead of “doth consume” in Matthew 6:19. [source]
Luke 12:33 Destroyeth [διαπτειρει]
Instead of “doth consume” in Matthew 6:19. [source]
Luke 13:4 Offenders [οπειλεται]
Literally, debtors, not sinners as in Luke 13:2 and as the Authorized Version renders here. See note on Luke 7:41; Luke 11:4; Matthew 6:12; Matthew 18:24-34. [source]
Luke 13:4 debtors []
, not sinners as in Luke 13:2 and as the Authorized Version renders here. See note on Luke 7:41; Luke 11:4; Matthew 6:12; Matthew 18:24-34. [source]
Luke 22:40 Pray that ye enter not into temptation [προσευχεστε μη εισελτειν εις πειρασμον]
“Keep on praying not to enter (ingressive aorist infinitive, not even once) into temptation.” It is real “temptation” here, not just “trial.” Jesus knew the power of temptation and the need of prayer. These words throw a light on the meaning of his language in Matthew 6:13. Jesus repeats this warning in Luke 22:46. [source]
Luke 11:1 That []
. Not in the Greek, asyndeton Supply προσευχομενος — proseuchomenos (praying), complementary or supplementary participle.Teach us Jesus had taught them by precept (Matthew 6:7-15) and example (Luke 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John‘s teachings (Luke 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See notes on Matthew 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Matthew 6:11 “give” is dos (second aorist active imperative second singular, a single act) while here Luke 11:3 “give” is didou (present active imperative, both from δος — didōmi) and means, “keep on giving.” So in Luke 11:4 we have “For we ourselves also forgive” But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Matthew 6:13; Luke 11:4 τα οπειληματα — mē eisenegkēis occurs (second aorist subjunctive with τας αμαρτιας — mē in prohibition, ingressive aorist). “Bring us not” is a better translation than “lead us not.” There is no such thing as God enticing one to sin (James 1:13). Jesus urges us to pray not to be tempted as in Luke 22:40 in Gethsemane. [source]
Luke 11:1 Teach us [διδαχον ημας]
Jesus had taught them by precept (Matthew 6:7-15) and example (Luke 9:29). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John‘s teachings (Luke 5:33). So Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See notes on Matthew 6:7-15 for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In Matthew 6:11 “give” is dos (second aorist active imperative second singular, a single act) while here Luke 11:3 “give” is didou (present active imperative, both from δος — didōmi) and means, “keep on giving.” So in Luke 11:4 we have “For we ourselves also forgive” But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both Matthew 6:13; Luke 11:4 τα οπειληματα — mē eisenegkēis occurs (second aorist subjunctive with τας αμαρτιας — mē in prohibition, ingressive aorist). “Bring us not” is a better translation than “lead us not.” There is no such thing as God enticing one to sin (James 1:13). Jesus urges us to pray not to be tempted as in Luke 22:40 in Gethsemane. [source]
Luke 12:1 Many thousands [μυριαδων]
Genitive absolute with επισυναχτεισων — episunachtheisōn (first aorist passive participle feminine plural because of μυριαδων — muriadōn), a double compound late verb, επισυναγω — episunagō to gather together unto. The word “myriads” is probably hyperbolical as in Acts 21:20, but in the sense of ten thousand, as in Acts 19:19, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus.Insomuch that they trode one upon another (ωστε καταπατειν αλληλους — hōste katapatein allēlous). The imagination must complete the picture of this jam.Unto his disciples first of all This long discourse in Luke 12 is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through Luke 12:12.Beware of (προσεχετε εαυτοις απο — prosechete heautois apo). Put your mind (νουν — noun understood) for yourselves (dative) and avoid (απο — apo with the ablative).The leaven of the Pharisees which is hypocrisy In Mark 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Matthew 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew 6:2, Matthew 6:5, Matthew 6:16). The occasion was ripe here for this crisp saying. In Matthew 13:33 leaven does not have an evil sense as here. See note on Matthew 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart. [source]
Luke 12:1 Unto his disciples first of all [προς τους ματητας αυτου πρωτον]
This long discourse in Luke 12 is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through Luke 12:12.Beware of (προσεχετε εαυτοις απο — prosechete heautois apo). Put your mind (νουν — noun understood) for yourselves (dative) and avoid (απο — apo with the ablative).The leaven of the Pharisees which is hypocrisy In Mark 8:15 Jesus had coupled the lesson of the Pharisees with that of Herod, in Matthew 16:6 with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew 6:2, Matthew 6:5, Matthew 6:16). The occasion was ripe here for this crisp saying. In Matthew 13:33 leaven does not have an evil sense as here. See note on Matthew 23:13 for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart. [source]
Luke 12:33 Purses which wax not old [βαλλαντια μη παλαιουμενα]
So already βαλλαντιον — ballantion in Luke 10:4. Late verb παλαιοω — palaioō from παλαιος — palaios old, to make old, declare old as in Hebrews 8:13, is passive to become old as here and Hebrews 1:11.That faileth not (ανεκλειπτον — anekleipton). Verbal from α — a privative and εκλειπω — ekleipō to fail. Late word in Diodorus and Plutarch. Only here in the N.T. or lxx, but in papyri. “I prefer to believe that even Luke sees in the words not a mechanical rule, but a law for the spirit” (Bruce).Draweth near Instead of Matthew 6:19 “dig through and steal.”Destroyeth (διαπτειρει — diaphtheirei). Instead of “doth consume” in Matthew 6:19. [source]
Luke 3:19 Reproved [ελεγχομενος]
Present passive participle of ελεγχω — elegchō an old verb meaning in Homer to treat with contempt, then to convict (Matthew 18:15), to expose (Ephesians 5:11), to reprove as here. The substantive ελεγχος — elegchos means proof (Hebrews 11:1) and ελεγμος — elegmos censure (2 Timothy 3:16). Josephus (Ant. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. Evil things Incorporated into the relative sentence. The word is from πονοσ πονεω — ponosclass="normal greek">οπταλμος πονηρος — poneō toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The “evil eye” In Matthew 6:23 it is a diseased eye. So Satan is “the evil one” (Matthew 5:37; Matthew 6:13, etc.). It is a very common adjective in the N.T. as in the older Greek. [source]
John 6:6 To prove [πειράζων]
Literally, proving. See on Matthew 6:13. Wyc., tempting. [source]
John 6:27 Meat [βρῶσιν]
See on John 4:32. In Matthew 6:19, Matthew 6:20, and there only, it is used in the sense of rust, that which eats or corrodes. Similarly, corrode is from rodo, to gnaw. [source]
John 4:3 He left [ἀφῆκε]
The verb means literally to send away, dismiss. It is used of forgiving offenses (Matthew 6:14, note; James 5:15, note); of yielding up (Matthew 27:50, note); of letting alone (Matthew 19:14, note); of allowing or permitting (Luke 6:12, note). Its employment here is peculiar. Compare John 16:28, of Christ's leaving the world. [source]
John 20:23 Remit [ἀφῆτε]
Only here in this Gospel in connection with sins. Often in the Synoptists (Matthew 6:12; Matthew 9:5; Mark 2:5; Luke 5:23, etc.). [source]
John 13:10 He that is washed - wash his feet [ὁ λελουμένος - νίψασθαι]
The A.V. obliterates the distinction between λούω , to bathe, to apply water to the whole body, and νίπτω , to wash a part of the body. Thus, when Dorcas died (Acts 9:37) they bathed her body ( λούσαντες ). The proverb in 2 Peter 2:22, is about the sow that has been bathed all over ( λουσαμένη ). On the other hand, he who fasts must wash ( νὶψαι ) his face (Matthew 6:17). Both verbs are always used of living beings in the New Testament. The word for washing things, as nets, garments, etc., is πλύνω . See Luke 5:2. All three verbs occur in Leviticus 15:11(Sept.). [source]
John 11:2 Anointed [ἀλείψασα]
Three words for anointing are found in the New Testament: ἀλείφω, χρίω , and its compounds, and μυρίζω . The last is used but once, Mark 14:8, of anointing the Lord's body for burying. Between the two others the distinction is strictly maintained. Χρίω , which occurs five times, is used in every case but one of the anointing of the Son by the Father With the Holy Spirit (Luke 4:18; Acts 4:27; Acts 10:38; Hebrews 1:9). In the remaining instance (2 Corinthians 1:21) of enduing Christians with the gifts of the Holy Spirit. Thus the word is confined to sacred anointing. Ἁλείφω is used of all actual anointings. See Matthew 6:17; Mark 6:13; Luke 7:38; James 5:14. The same distinction is generally maintained in the Septuagint, though with a few exceptions, as Numbers 3:3. [source]
John 1:30 A man [ἀνὴρ]
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER-
-DIVIDER-
[source]

John 17:15 Shouldest take [αρηις]
First aorist active subjunctive of αιρω — airō (liquid verb). From the evil one Ablative case with εκ — ek but can mean the evil man, Satan, or the evil deed. See same ambiguity in Matthew 6:13. But in 1 John 5:18 ο πονηρος — ho ponēros is masculine (the evil one). Cf. Revelation 3:10. [source]
John 5:41 Glory from men [δοχαν παρα αντρωπων]
Mere honour and praise Jesus does not expect from men (John 5:34). This is not wounded pride, for ambition is not Christ‘s motive. He is unlike the Jews (John 5:44; John 12:43; Matthew 6:1.) and seeks not his own glory, but the glory and fellowship of the Father (John 1:14; John 2:11; John 7:18). Paul did not seek glory from men (1 Thessalonians 2:6). [source]
John 6:33 The bread of God [ο αρτος του τεου]
All bread is of God (Matthew 6:11). The manna came down from heaven (Numbers 11:9) as does this bread Refers to the bread Bernard notes that this phrase (coming down) is used seven times in this discourse (John 6:33, John 6:38, John 6:41, John 6:42, John 6:50, John 6:51, John 6:58). Giveth life Chrysostom observes that the manna gave nourishment This is a most astounding statement to the crowd. [source]
John 6:34 Lord [Κυριε]
Used now instead of Rabbi (25) though how much the people meant by it is not clear. Evermore give us this bread Second aorist active imperative second singular like δος — dos in Matthew 6:11 (urgent petition). What kind of bread do they mean? The Jewish commentaries and Philo speak of the manna as typifying heavenly bread for the soul. Paul in 1 Corinthians 10:3 seems to refer to the manna as “spiritual food.” Like the woman at the well (John 4:15) they long “always” to have “this bread,” a perpetual supply. It is probably to this crowd as the water in John 4:15 was to the woman. [source]
John 6:27 Work not for [μη εργαζεστε]
Prohibition with μη — mē and present middle imperative of εργαζομαι — ergazomai old verb from εργον — ergon work. The meat The act of eating (Romans 14:17), corrosion (Matthew 6:19), the thing eaten as here (2 Corinthians 9:10). See note on John 4:32. Which perisheth Present middle participle of apollumi They were already hungry again. Unto eternal life Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. Will give Future active indicative of εις ζωην αιωνιον — didōmi The outcome is still future and will be decided by their attitude towards the Son of man (John 6:51). For him the Father, even God, hath sealed Literally, “For this one the Father sealed, God.” First aorist active indicative of διδωμι — sphragizō to seal. See elsewhere in John 3:33 (attestation by man). Sealing by God is rare in N.T. (2 Corinthians 1:22; Ephesians 1:13; Ephesians 4:30). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. John 5:37. [source]
Acts 20:33 Raiment []
Mentioned along with gold and silver because it formed a large part of the wealth of orientals. They traded in costly garments, or kept them stored up for future use. See on purple, Luke 16:19; and compare Ezra 2:69; Nehemiah 7:70; Job 27:16. This fact accounts for the allusions to the destructive power of the moth (Matthew 6:19; James 5:2). [source]
Acts 16:33 Washed their stripes [ἔλουσεν ἀπὸ τῶν πληγῶν]
Properly, “washed them from ( ἀπό ) their stripes.” The verb λούειν , expresses the bathing of the entire body (Hebrews 10:23; Acts 9:37; 2 Peter 2:22); while νίπτειν commonly means the washing of a part of the body (Matthew 6:17; Mark 7:3; John 13:5). The jailer bathed them; cleansing them from the blood with which they were besprinkled from the stripes. [source]
Acts 1:25 By transgression fell [παρέβη]
See on trespasses, Matthew 6:14. The rendering of the A. V. is explanatory. Rev., better, fell away. [source]
Acts 10:2 Gave much alms [poin eleemosunas pollas)]
Doing many alms (the very phrase in Matthew 6:2), a characteristic mark of Jewish piety and from a Gentile to the Jewish people. Prayed (deomenos). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in Matthew 6:1-18). [source]
Acts 10:2 Prayed [deomenos)]
Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in Matthew 6:1-18). [source]
Acts 20:33 No man‘s silver or gold or apparel [αργυριου η χρυσιου η ιματισμου ουδενος]
Genitive case after επετυμησα — epethumēsa One of the slanders against Paul was that he was raising this collection, ostensibly for the poor, really for himself (2 Corinthians 12:17.). He includes “apparel” because oriental wealth consisted largely in fine apparel (not old worn out clothes). See Genesis 24:53, 2 Kings 5:5, Psalm 45:13.; and Matthew 6:19. Paul did not preach just for money. [source]
Acts 24:17 To bring alms [ελεημοσυνας ποιησον]
Another (see προσκυνησων — proskunēsōn in Acts 24:11) example of the future participle of purpose in the N.T. These “alms” (on ελεημοσυνας — eleēmosunas See Matthew 6:1, Matthew 6:4, and note on Acts 10:2, common in Tobit and is in the papyri) were for the poor saints in Jerusalem (1 Corinthians 16:1-4; 2 Corinthians 8; 2 Corinthians 9:1-15; Romans 15:26) who were none the less Jews. “And offerings” The very word used in Acts 21:26 of the offerings or sacrifices made by Paul for the four brethren and himself. It does not follow that it was Paul‘s original purpose to make these “offerings” before he came to Jerusalem (cf. Acts 18:18). He came up to worship (Acts 24:11) and to be present at Pentecost (Acts 20:16). [source]
Romans 4:7 Are forgiven [ἀφέθησαν]
Lit., were forgiven. See on Matthew 6:12; see on James 5:15; see on 1 John 1:9. Also see on remission, Luke 3:3. [source]
Romans 11:3 Digged down [κατέσκαψαν]
Sept., καθεῖλαν pulleddown. The verb occurs only here and Acts 15:16. Compare on Matthew 6:19. [source]
Romans 1:17 For therein is the righteousness of God revealed [δικαιοσύνη γὰρ Θεοῦ ἐν ἀυτῷ ἀποκαλύπτεται]
Rev., more correctly, therein is revealed a righteousness of God. The absence of the article denotes that a peculiar kind of righteousness is meant. This statement contains the subject of the epistle: Righteousness is by faith. The subject is not stated formally nor independently, but as a proof that the Gospel is a power, etc. This word δικαιοσύνη righteousnessand its kindred words δίκαιος righteousand δικαιόω tomake righteous, play so important a part in this epistle that it is desirable to fix their meaning as accurately as possible. -DIVIDER-
-DIVIDER-
Classical Usage. In the Greek classics there appears an eternal, divine, unwritten principle of right, dwelling in the human consciousness, shaping both the physical and the moral ordering of the world, and personified as Themis ( Θέμις ). This word is used as a common noun in the phrase θέμις ἐστὶ itis right (fundamentally and eternally), like the Latin fas est. Thus Homer, of Penelope mourning for Ulysses, θέμις ἐστὶ γυναικός itis the sacred obligation of the wife (founded in her natural relation to her husband, ordained of heaven) to mourn (“Odyssey,” 14,130). So Antigone appeals to the unwritten law against the barbarity of refusing burial to her brother.“Nor did I deem thy edicts strong enough,That thou, a mortal man, shouldst overpass The unwritten laws of God that know not change.”Sophocles, “Antigone,” 453-455.See, also, “Odyssey,” 14,91; Aristophanes, “Clouds,” 140; “Antigone,” 880. This divine ordering requires that men should be shown or pointed to that which is according to it - a definite circle of duties and obligations which constitute right ( δίκη ). Thus what is δίκαιος righteousis properly the expression of the eternal Themis. While δίκη and θέμις are not to be distinguished as human and divine, δίκη has a more distinctively human, personal character, and comes into sharper definition. It introduces the distinction between absolute right and power. It imposes the recognition of a moral principle over against an absolutely constraining natural force. The conception of δίκη is strongly moral. Δίκαιος is right; δικαιοσύνη is rightness as characterizing the entire being of man. -DIVIDER-
-DIVIDER-
There is a religious background to the pagan conception. In the Homeric poems morality stands in a relation, loose and undeveloped indeed, but none the less real, to religion. This appears in the use of the oath in compacts; in the fear of the wrath of heaven for omission of sacrifices; in regarding refusal of hospitality as an offense against Zeus, the patron of strangers and suppliants. Certain tribes which are fierce and uncivilized are nevertheless described as δίκαιοι righteous“The characteristic stand-point of the Homeric ethics is that the spheres of law, of morals, and of religion are by no means separate, but lie side by side in undeveloped unity.” (Nagelsbach). -DIVIDER-
-DIVIDER-
In later Greek literature this conception advances, in some instances, far toward the christian ideal; as in the fourth book of Plato's “Laws,” where he asserts that God holds in His hand the beginning, middle, and end of all things; that justice always follows Him, and punishes those who fall short of His laws. Those who would be dear to God must be like Him. Without holiness no man is accepted of God. -DIVIDER-
-DIVIDER-
Nevertheless, however clearly the religious background and sanction of morality may be recognized, it is apparent that the basis of right is found, very largely, in established social usage. The word ethics points first to what is established by custom. While with Mr. Grote we must admit the peculiar emphasis on the individual in the Homeric poems, we cannot help observing a certain influence of social sentiment on morals. While there are cases like the suitors, Paris and Helen, where public opinion imposes no moral check, there are others where the force of public opinion is clearly visible, such as Penelope and Nausicaa. The Homeric view of homicide reveals no relation between moral sentiment and divine enactment. Murder is a breach of social law, a private and civil wrong, entailing no loss of character. Its penalty is a satisfaction to the feelings of friends, or a compensation for lost services. -DIVIDER-
-DIVIDER-
Later, we find this social aspect of morality even more strongly emphasized. “The city becomes the central and paramount source of obligation. The great, impersonal authority called 'the Laws' stands out separately, both as guide and sanction, distinct from religious duty or private sympathy” (Grote). Socrates is charged with impiety because he does not believe in the gods of the state, and Socrates himself agrees that that man does right who obeys what the citizens have agreed should be done, and who refrains from what they forbid. -DIVIDER-
-DIVIDER-
The social basis of righteousness also appears in the frequent contrast between δίκη and βία , right and force. A violation of right is that which forces its way over the social sanction. The social conception of δίκαιος is not lost, even when the idea is so apprehended as to border on the christian love of one's neighbor. There is a wrong toward the gods, but every wrong is not in itself such. The inner, personal relation to deity, the absolute and constraining appeal of divine character and law to conscience, the view of duty as one's right, and of personal right as something to be surrendered to the paramount claim of love - all these elements which distinguish the christian conception of righteousness - are thus in sharp contrast with a righteousness dictated by social claims which limit the individual desire or preference, but which leave untouched the tenacity of personal right, and place obligation behind legitimacy. -DIVIDER-
-DIVIDER-
It is desirable that the classical usage of these terms should be understood, in order to throw into sharper relief the Biblical usage, according to which God is the absolute and final standard of right, and every wrong is a sin against God (Psalm 51:4). Each man stands in direct and primary relation to the holy God as He is by the law of His own nature. Righteousness is union with God in character. To the Greek mind of the legendary age such a conception is both strange and essentially impossible, since the Greek divinity is only the Greek man exaggerated in his virtues and vices alike. According to the christian ideal, righteousness is character, and the norm of character is likeness to God. This idea includes all the social aspects of right. Love and duty toward God involve love and duty to the neighbor. -DIVIDER-
-DIVIDER-
Here must be noted a peculiar usage of δίκαιος righteousand δικαιοσύνη righteousnessin the Septuagint. They are at times interchanged with ἐλεημοσύνη mercyand ἔλεος kindnessThe Hebrew chesed kindness, though usually rendered by ἔλεος , is nine times translated by δικαιοσύνη righteousnessand once by δίκαιος righteousThe Hebrew tsedakah usually rendered by δικαιοσύνη , is nine times translated by ἐλεημοσύνη mercyand three times by ἔλεος kindnessCompare the Heb. and Sept. at Deuteronomy 6:25; Deuteronomy 24:13(15); Genesis 19:19; Genesis 24:27. This usage throws light on the reading δικαιοσύνην , Rev., righteousness (kindness? ), instead of ἐλεημοσύνην mercyA.V., alms, Matthew 6:1. Mr. Hatch (“Essays in Biblical Greek”) says that the meaning kindness is so clear in this passage that scribes, who were unaware of its existence, altered the text. He also thinks that this meaning gives a better sense than any other to Matthew 1:19“Joseph, being a kindly ( δίκαιος , A.V., just ) man.”-DIVIDER-
1. In the New Testament δίκαιος is used both of God and of Christ. Of God, 1 John 1:9; John 17:25; Revelation 16:5; Romans 3:26. Of Christ, 1 John 2:1; 1 John 3:7; Acts 3:14; Acts 7:52; Acts 22:14. In these passages the word characterizes God and Christ either in their essential quality or in their action; either as righteous according to the eternal norm of divine holiness (John 17:25; 1 John 3:7; Romans 3:26), or as holiness passes into righteous dealing with men (1 John 1:9). -DIVIDER-
-DIVIDER-
2. Δίκαιος is used of men, denoting their normal relation to the will and judgment of God. Hence it means virtuous, upright, pure in life, correct in thinking and feeling. It stands opposed to ἀνομία lawlessness ἁμαρτία sin ἀκαθαρσία impuritya contrast wanting in classical usage, where the conception of sin is vague. See Romans 6:13, Romans 6:16, Romans 6:18, Romans 6:20; Romans 8:10; 2 Corinthians 6:7, 2 Corinthians 6:14; Ephesians 5:9; Ephesians 6:14; Philemon 1:11; James 3:18. -DIVIDER-
-DIVIDER-
Where δικαιοσύνη righteousnessis joined with ὁσιότης holiness(Luke 1:75; Ephesians 4:24), it denotes right conduct toward men, as holiness denotes piety toward God. It appears in the wider sense of answering to the demands of God in general, Matthew 13:17; Matthew 10:41; Matthew 23:29; Acts 10:22, Acts 10:35; and in the narrower sense of perfectly answering the divine demands, guiltless. So of Christ, Acts 3:14; 1 Peter 3:18; 1 John 2:1. -DIVIDER-
-DIVIDER-
3. It is found in the classical sense of it is right, Philemon 1:7, or that which is right, Colossians 4:1. This, however, is included within the Christian conception. -DIVIDER-
-DIVIDER-
Δικαιοσύνη righteousnessis therefore that which fulfills the claims of δίκη right“It is the state commanded by God and standing the test of His judgment; the character and acts of a man approved of Him, in virtue of which the man corresponds with Him and His will as His ideal and standard” (Cremer). -DIVIDER-
-DIVIDER-
The medium of this righteousness is faith. Faith is said to be counted or reckoned for righteousness; i.e., righteousness is ascribed to it or recognized in it. Romans 4:3, Romans 4:6, Romans 4:9, Romans 4:22; Galatians 3:6; James 2:23. -DIVIDER-
-DIVIDER-
In this verse the righteousness revealed in the Gospel is described as a righteousness of God. This does not mean righteousness as an attribute of God, as in Romans 3:5; but righteousness as bestowed on man by God. The state of the justified man is due to God. The righteousness which becomes his is that which God declares to be righteousness and ascribes to him. Righteousness thus expresses the relation of being right into which God puts the man who believes. See further, on justified, Romans 2:13.Is revealed ( ἀποκαλύπτεται )Emphasizing the peculiar sense in which “righteousness” is used here. Righteousness as an attribute of God was revealed before the Gospel. Righteousness in this sense is a matter of special revelation through the Gospel. The present tense describes the Gospel in its continuous proclamation: is being revealed.From faith to faith ( ἐκ πίστεως εἰς πίστιν )Rev., by faith unto faith. According to the A.V. the idea is that of progress in faith itself; either from Old to New Testament faith, or, in the individual, from a lower to a higher degree of faith; and this idea, I think, must be held here, although it is true that it is introduced secondarily, since Paul is dealing principally with the truth that righteousness is by faith. We may rightly say that the revealed righteousness of God is unto faith, in the sense of with a view to produce faith; but we may also say that faith is a progressive principle; that the aim of God's justifying righteousness is life, and that the just lives by his faith (Galatians 2:20), and enters into “more abundant” life with the development of his faith. Compare 2 Corinthians 2:16; 2 Corinthians 3:18; 2 Corinthians 4:17; Romans 6:19; and the phrase, justification of life, Romans 5:18.sa40 [source]

Romans 2:5 Treasurest up for thyself [τησαυριζεις σεαυτωι]
See for τησαυριζω — thēsaurizō on Matthew 6:19.; Luke 12:21; 2 Corinthians 12:14. Dative case σεαυτωι — seautōi (for thyself) with a touch of irony (Vincent). [source]
Romans 9:19 Withstandeth his will [τωι βουληματι αυτου αντεστηκεν]
Perfect active indicative of αντιστημι — anthistēmi old verb, maintains a stand (the perfect tense). Many have attempted to resist God‘s will Elsewhere τελημα — thelēma (Matthew 6:10). [source]
Romans 2:5 And impenitent heart [και αμετανοητον καρδιαν]
See μετανοιαν — metanoian just before. “Thy unreconstructed heart,” “with no change in the attitude of thy heart.” Treasurest up for thyself (τησαυριζεις σεαυτωι — thēsaurizeis seautōi). See for τησαυριζω — thēsaurizō on Matthew 6:19.; Luke 12:21; 2 Corinthians 12:14. Dative case σεαυτωι — seautōi (for thyself) with a touch of irony (Vincent). Wrath For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation See note on 2 Thessalonians 1:5 for δικαιας κρισεως — dikaias kriseōs Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14). [source]
1 Corinthians 5:13 Wicked [πονηρὸν]
Mischievous to the Church. See on Luke 3:19. The usage of the Septuagint emphasizes the idea of active harmfulness. The word has, however, in some passages, the sense of niggardly or grudging, and the Hebrew word which is usually translated by πονηρός mischievousis sometimes rendered by βάσκανος malignantwith a distinct reference to the “evil” or “grudging eye.” This sense may go to explain Matthew 20:15, and possibly Matthew 6:19, and Matthew 7:11. [source]
1 Corinthians 10:13 Temptation [πειρασμὸς]
See on Matthew 6:13. [source]
1 Corinthians 9:17 Of mine own will [εκων]
Both common adjectives, but only here in N.T. save εκων — hekōn also in Romans 8:20. The argument is not wholly clear. Paul‘s call was so clear that he certainly did his work willingly and so had a reward (see Matthew 6:1 for μιστος — misthos); but the only reward that he had for his willing work (Marcus Dods) was to make the gospel free of expense This was his μιστος — misthos It was glorying (καυχημα — kauchēma to be able to say so as in Acts 20:33.). [source]
1 Corinthians 16:2 Lay by him in store [παρ εαυτωι τιτετω τησαυριζων]
By himself, in his home. Treasuring it (cf. Matthew 6:19. for τησαυριζω — thēsaurizō). Have the habit of doing it, τιτετω — tithetō (present imperative). As he may prosper (οτι εαν ευοδωται — hoti ean euodōtai). Old verb from ευ — eu well, and οδος — hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται — euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι — euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι — Hoti is accusative of general reference and εαν — ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
2 Corinthians 12:14 Not yours, but you [ου τα υμων αλλα υμας]
The motto of every real preacher. To lay up (thēsaurizein). For this use of the verb see note on 1 Corinthians 16:2 (Matthew 6:19-21; James 5:3). [source]
2 Corinthians 12:14 To lay up [thēsaurizein)]
For this use of the verb see note on 1 Corinthians 16:2 (Matthew 6:19-21; James 5:3). [source]
2 Corinthians 4:7 This treasure [τον τησαυρον τουτον]
On τησαυρον — thēsauron see note on Matthew 6:19. It is the power of giving the illumination of the knowledge of the glory of God (2 Corinthians 4:6). “The power is limitless, but it is stored in very unlikely receptacles” (Plummer). This warning Paul gives in contrast (δε — de) with the exultation of 2 Corinthians 4:6 (Bernard). [source]
Galatians 6:1 Overtaken in a fault [προλημφθῇ - ἔν τινι παραπτώματι]
The verb means lit. to take before; to anticipate or forestall. Elsewhere only Mark 14:8; 1 Corinthians 11:21. lxx, Wisd. 18:17. Not, be detected in the act by some one else before he can escape, but surprised by the fault itself; hurried into error. Thus πρὸ has the sense of before he is aware, and ἐν is instrumental, by. For fault or trespass, see on Matthew 6:14. [source]
Galatians 5:3 A debtor [ὀφειλέτης]
In N.T. mostly of one under moral obligation. So in the sense of sinner, Matthew 6:12; Luke 13:4. Comp. Romans 1:14; Romans 8:12. Similarly the verb ὀφείλειν toowe, as Luke 11:4; Luke 17:10; Romans 15:1, etc., though it is frequent in the literal sense. [source]
Galatians 4:12 I am as ye are [κἀγὼ ὡς ἐγώ]
Rather, I became. Supply ἐγενόμην or γέγονα . Become as I am, for I became a Gentile like you. Comp. Philemon 3:7, Philemon 3:8. For the phrase γινέσθαι ὡς tobecome as, see Matthew 6:16; Romans 9:29; 1 Corinthians 4:13; 1 Corinthians 9:20-22. [source]
Galatians 5:3 A debtor [οπειλετης]
Common word from οπειλω — opheilō to owe for one who has assumed an obligation. See note on Matthew 6:12. See note on Galatians 3:10. He takes the curse on himself. [source]
Ephesians 2:1 Trespasses - sins [παραπτώμασιν - ἁμαρτίαις]
See on Matthew 1:21; see on Matthew 6:14. Trespasses, special acts. Sins, all forms and phases of sin: more general. [source]
Ephesians 1:7 Sins [παραπτωμάτων]
Rev., better, trespasses. See on Matthew 6:14. [source]
Philippians 4:18 I have all things [απεχω παντα]
As a receipt in full in appreciation of their kindness. Απεχω — Apechō is common in the papyri and the ostraca for “receipt in full” (Deissmann, Bible Studies, p. 110). See Matthew 6:2, Matthew 6:5, Matthew 6:16. [source]
Colossians 2:13 Dead [νεκροὺς]
Morally, as Ephesians href="/desk/?q=eph+1:5&sr=1">Ephesians 1:5; Romans 6:11. In your sins ( ἐν τοῖς παραπτῶμασιν ) The best texts omit ἐν inand the dative is instrumental, through or by. Rev., through your trespasses. See on Matthew 6:14. [source]
Colossians 2:3 All the treasures of wisdom and knowledge [παντες οι τησαυροι της σοπιας και γνωσεως]
See note on Matthew 2:11 and note on Matthew 6:19 for this old word, our thesaurus, for coffer, storehouse, treasure. Paul confronts these pretentious intellectuals (Gnostics) with the bold claim that Christ sums up all wisdom and knowledge. These treasures are hidden (αποκρυποι — apokruphoi old adjective from αποκρυπτω — apokruptō to hide away, Mark 4:22) whether the Gnostics have discovered them or not. They are there (in Christ) as every believer knows by fresh and repeated discovery. [source]
Colossians 2:13 Being dead through your trespasses [νεκρους οντας τοις παραπτωμασιν]
Moral death, of course, as in Romans 6:11; Ephesians 2:1, Ephesians 2:5. Correct text does not have εν — en but even so παραπτωμασιν — paraptōmasin (from παραπιπτω — parapiptō to fall beside or to lapse, Hebrews 6:6), a lapse or misstep as in Matthew 6:14; Romans 5:15-18; Galatians 6:1, can be still in the locative, though the instrumental makes good sense also. And the uncircumcision of your flesh (και τηι ακροβουστιαι της σαρκος υμων — kai tēi akroboustiāi tēs sarkos humōn). “Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol” (Abbott). Clearly so, “the uncircumcision” used merely in a metaphorical sense. Did he quicken together with him First aorist active indicative of the double compound verb συνζωοποιεω — sunzōopoieō to make alive First aorist middle participle of χαρις — charizomai common verb from charis (favour, grace). Dative of the person common as in Colossians 3:13. The act of forgiving is simultaneous with the quickening, though logically antecedent. [source]
Colossians 3:13 Forgiving each other [χαριζομενοι εαυτοις]
Present middle participle also of χαριζομαι — charizomai with the dative case of the reflexive pronoun If any man have (εαν τις εχηι — ean tis echēi). Third class condition (εαν — ean and present active subjunctive of εχω — echō). Complaint Old word from μεμπομαι — memphomai to blame. Only here in N.T. Note προς — pros here with τινα — tina in the sense of against for comparison with προς — pros in Philemon 2:30.Even as the Lord (κατως και ο Κυριος — kathōs kai ho Kurios). Some MSS. read Χριστος — Christos for Κυριος — Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
Colossians 3:13 Complaint [μομπην]
Old word from μεμπομαι — memphomai to blame. Only here in N.T. Note προς — pros here with τινα — tina in the sense of against for comparison with προς — pros in Philemon 2:30.Even as the Lord (κατως και ο Κυριος — kathōs kai ho Kurios). Some MSS. read Χριστος — Christos for Κυριος — Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
Colossians 3:13 Even as the Lord [κατως και ο Κυριος]
Some MSS. read Χριστος — Christos for Κυριος — Kurios But Christ‘s forgiveness of us is here made the reason for our forgiveness of others. See note on Matthew 6:12 and Matthew 6:14. where our forgiveness of others is made by Jesus a prerequisite to our obtaining forgiveness from God. [source]
1 Thessalonians 3:5 The tempter [ὁ πειράζων]
Only here and Matthew 4:3. lxx. See on Matthew 6:13. [source]
2 Thessalonians 3:3 But faithful is the Lord [correct rendition)]
(correct rendition), with a play (paronomasia) on πιστις — pistis by πιστος — pistos as in Romans 3:3 we have a word-play on απιστεω — apisteō and απιστια — apistia The Lord can be counted on, however perverse men may be. From the evil one (απο του πονηρου — apo tou ponērou). Apparently a reminiscence of the Lord‘s Prayer in Matthew 6:13 ρυσαι ημας απο του πονηρου — rusai hēmas apo tou ponērou But here as there it is not certain whether του πονηρου — tou ponērou is neuter (evil) like to πονηρον — ponēron in Romans 12:9 or masculine (the evil one). But we have ο πονηρος — ho ponēros (the evil one) in 1 John 5:18 and του πονηρου — tou ponērou is clearly masculine in Ephesians 6:16. If masculine here, as is probable, is it “the Evil One” (Ellicott) or merely the evil man like those mentioned in 2 Thessalonians 3:2 ? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in 2 Thessalonians 2:1-12, by the phrase here without trying to be too definite. [source]
2 Thessalonians 3:3 From the evil one [απο του πονηρου]
Apparently a reminiscence of the Lord‘s Prayer in Matthew 6:13 ρυσαι ημας απο του πονηρου — rusai hēmas apo tou ponērou But here as there it is not certain whether του πονηρου — tou ponērou is neuter (evil) like to πονηρον — ponēron in Romans 12:9 or masculine (the evil one). But we have ο πονηρος — ho ponēros (the evil one) in 1 John 5:18 and του πονηρου — tou ponērou is clearly masculine in Ephesians 6:16. If masculine here, as is probable, is it “the Evil One” (Ellicott) or merely the evil man like those mentioned in 2 Thessalonians 3:2 ? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in 2 Thessalonians 2:1-12, by the phrase here without trying to be too definite. [source]
1 Timothy 6:9 Fall [ἐμπίπτουσιν]
oP. Lit. fall into; but invariably in N.T. with εἰς intoTemptation ( πειρασμὸν )See on Matthew 6:13. [source]
1 Timothy 6:9 oP. Lit. fall into ; but invariably in N.T. with εἰς into Temptation [πειρασμὸν]
See on Matthew 6:13. [source]
1 Timothy 6:18 Rich in good works [πλουτειν εν εργοις καλοις]
See note on Luke 12:21 “rich toward God” and notes on Matthew 6:19. for “treasures in heaven.” Ready to distribute (ευμεταδοτους — eumetadotous). Late and rare verbal (ευ μετα διδωμι — euκοινωνικους — metadidōmi). Free to give, liberal. Only here in N.T. Willing to communicate Old adjective, ready to share, gracious, liberal again. Only here in N.T. See note on Galatians 6:6; Philemon 4:15. [source]
1 Timothy 6:19 Laying up in store [αποτησαυριζοντας]
Late literary word (απο — apo and τησαυριζω — thēsaurizō), only here in N.T. Same paradox as in Matthew 6:19., “laying up in store” by giving it away. [source]
2 Timothy 4:8 Shall give [ἀποδώσει]
Most frequent in Synoptic Gospels. It may mean to give over or away, as Matthew 27:58; Acts 5:8; Hebrews 12:16: or to give back, recompose, as here, Matthew 6:4, Matthew 6:6, Matthew 6:18; Romans 2:6. [source]
2 Timothy 1:12 Yet I am not ashamed [αλλ ουκ επαισχυνομαι]
Plain reference to the exhortation to Timothy in 2 Timothy 1:8. Him whom I have believed (ωι πεπιστευκα — hōi pepisteuka). Dative case of the relative (ωι — hōi) with the perfect active of πιστευω — pisteuō the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. I am persuaded See 2 Timothy 1:5. To guard (πυλαχαι — phulaxai). First aorist active infinitive of πυλασσω — phulassō the very word used in 1 Timothy 6:20 with παρατηκην — parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη — parakatathēkē (a sort of double deposit, παρα — para beside, down, κατα — kata). Against that day (εις εκεινην την ημεραν — eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
2 Timothy 1:12 I am persuaded [πεπεισμαι]
See 2 Timothy 1:5. To guard (πυλαχαι — phulaxai). First aorist active infinitive of πυλασσω — phulassō the very word used in 1 Timothy 6:20 with παρατηκην — parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη — parakatathēkē (a sort of double deposit, παρα — para beside, down, κατα — kata). Against that day (εις εκεινην την ημεραν — eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
2 Timothy 1:12 That which I have committed unto him [την παρατηκην μου]
Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη — parakatathēkē (a sort of double deposit, παρα — para beside, down, κατα — kata). Against that day (εις εκεινην την ημεραν — eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
Titus 3:11 Sinneth [ἁμαρτάνει]
See on 1 John 1:9; see on Matthew 1:21, and see on trespasses, Matthew 6:14. [source]
Hebrews 12:16 For one morsel of meat [ἀντὶ βρώσεως μιᾶς]
Βρῶσις , lit. the act of eating, as 1 Corinthians 8:4, Romans 14:17: “one eating of meat.” Sometimes corrosion, as Matthew 6:19. Sometimes of that which is eaten, John 6:27, John 6:55. [source]
Hebrews 10:34 Ye had compassion on [συνεπατησατε]
First aorist active indicative of συνπατεω — sunpatheō old verb to have a feeling with, to sympathize with. Them that were in bonds Associative instrumental case, “with the prisoners” (the bound ones). Used of Paul (Ephesians 3:1; 2 Timothy 1:8). Took joyfully First aorist middle (indirect) indicative, “ye received to yourselves with joy.” See Romans 13:1, Romans 13:3; Romans 15:7. The spoiling “The seizing,” “the plundering.” Old word from αρπαζω — harpazō See Matthew 23:35. Of your possessions “Of your belongings.” Genitive of the articular present active neuter plural participle of υπαρχω — huparchō used as a substantive (cf. υμων — humōn genitive) as in Matthew 19:21. That ye yourselves have Infinitive (present active of εχω — echō) in indirect discourse after γινωσκοντες — ginōskontes (knowing) with the accusative of general reference The predicate nominative αυτοι — autoi could have been used agreeing with γινωσκοντες — ginōskontes (cf. Romans 1:22). A better possession Common word in the same sense as τα υπαρχοντα — ta huparchonta above, in N.T. only here and Acts 2:45. In place of their plundered property they have treasures in heaven (Matthew 6:20). Abiding Present active participle of μενω — menō No oppressors (legal or illegal) can rob them of this (Matthew 6:19.). [source]
Hebrews 8:13 In that he saith [εν τωι λεγειν]
Locative case of the articular present active infinitive of λεγω — legō “in the saying as to him.” He hath made the first old Perfect active indicative of παλαιοω — palaioō old verb from παλαιος — palaios (in contrast with καινος — kainos fresh, new), to treat as old and out of date. The conclusion is to the point. That which is becoming old and waxeth aged Γηρασκω — Gēraskō is old verb from γηρας — gēras (age) like γερων — gerōn (old man) and refers to the decay of old age so that both ideas appear here in opposition to καινος — kainos Is nigh unto vanishing away Genitive case with εγγυς — eggus and late word for disappearance (from απανιζω — aphanizō Matthew 6:19), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after a.d. 70, would he not have written “has vanished away”? [source]
James 5:2 Are moth-eaten [σητόβρωτα γέγονεν]
Lit., have become moth-eaten. Only here in New Testament, but compare σκωληκόβρωτος , eaten of worms, Acts 12:23; and see Matthew 6:19, Matthew 6:20. [source]
James 5:16 Faults [παραπτώματα]
See on Matthew 6:14. [source]
James 1:2 Temptations [πειρασμοῖς]
In the general sense of trials. See on Matthew 6:13; and 1 Peter 1:6. [source]
James 2:13 Without mercy [ανελεος]
Found here only save a doubtful papyrus example (ανελεως — aneleōs) for the vernacular ανιλεως — anileōs and the Attic ανηλεης — anēleēs For this principle of requital see Matthew 5:7; Matthew 6:14; Matthew 7:1.; Matthew 18:33. [source]
James 4:14 That appeareth and then vanisheth away [παινομενη επειτα και απανιζομενη]
Present middle participles agreeing with ατμις — atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω — phainomaiαπανης — aphanizō as in Matthew 6:19, from παν — aphanēs hidden Hebrews 4:13) with the same root παινω απανης — phan (phainōȧphaṅēs). [source]
James 5:3 As fire [ως πυρ]
Editors differ here whether to connect this phrase with παγεται — phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε — ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω — thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται — phagetai f0). [source]
James 4:14 What shall be on the morrow [της αυριον]
Supply ημερας — hēmeras (day) after αυριον — aurion This is the reading of B (Westcott) “on the morrow” (genitive of time), but Aleph K L cursives have το της αυριον — to tēs aurion (“the matter of tomorrow”), while A P cursives have τα της αυριον — ta tēs aurion (“the things of tomorrow”). The sense is practically the same, though το της αυριον — to tēs aurion is likely correct.What is your life? (ποια η ζωη υμων — poia hē zōē humōn). Thus Westcott and Hort punctuate it as an indirect question, not direct. Ποια — Poia is a qualitative interrogative (of what character).As vapour This is the answer. Old word for mist (like ατμος — atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου — kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον — pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον — pros kairon in Luke 8:13, προς ωραν — pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις — atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω — phainomaiαπανης — aphanizō as in Matthew 6:19, from παν — aphanēs hidden Hebrews 4:13) with the same root παινω απανης — phan (phainōȧphaṅēs). [source]
James 4:14 As vapour [ατμις]
This is the answer. Old word for mist (like ατμος — atmos from which our “atmosphere”), in N.T. only here and Acts 2:19 with καπνου — kapnou (vapour of smoke (from Joel 2:30).For a little time (προς ολιγον — pros oligon). See same phrase in 1 Timothy 4:8, προς καιρον — pros kairon in Luke 8:13, προς ωραν — pros hōran in John 5:35.That appeareth and then vanisheth away Present middle participles agreeing with ατμις — atmis “appearing, then also disappearing,” with play on the two verbs (παινομαι απανιζω — phainomaiαπανης — aphanizō as in Matthew 6:19, from παν — aphanēs hidden Hebrews 4:13) with the same root παινω απανης — phan (phainōȧphaṅēs). [source]
James 5:2 Are corrupted [σεσηπεν]
Second perfect active indicative of σηπω — sēpō (root σαπ — sap as in σαπρος — sapros rotten), to corrupt, to destroy, here intransitive “has rotted.” Only here in N.T. On the worthlessness of mere wealth see Matthew 6:19, Matthew 6:24.Were moth-eaten (σητοβρωτα γεγονεν — sētobrōta gegonen). “Have become (second perfect indicative of γινομαι — ginomai singular number, though ιματια — himatia neuter plural, treated collectively) moth-eaten” (σητοβρωτα — sētobrōta late and rare compound from σης — sēs moth, Matthew 6:19. and βρωτος — brōtos verbal adjective of βιβρωσκω — bibrōskō to eat John 6:13. This compound found only here, Job 13:28, Sibyll. Orac. Proem. 64). Rich robes as heirlooms, but moth-eaten. Vivid picture. Witness the 250 “lost millionaires” in the United States in 1931 as compared with 1929. Riches have wings. [source]
James 5:3 Rust [ιος]
Poison in James 3:8; Romans 3:13 (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed.For a testimony (εις μαρτυριον — eis marturion). Common idiom as in Matthew 8:4 (use of εις — eis with accusative in predicate).Against you Dative of disadvantage as in Mark 6:11 Future middle (late form from επαγον — ephagon) of defective verb εστιω — esthiō to eat.Your flesh The plural is used for the fleshy parts of the body like pieces of flesh (Revelation 17:16; Revelation 19:18, Revelation 19:21). Rust eats like a canker, like cancer in the body.As fire (ως πυρ — hōs pur). Editors differ here whether to connect this phrase with παγεται — phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε — ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω — thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται — phagetai f0). [source]
James 5:3 Against you [υμιν]
Dative of disadvantage as in Mark 6:11 Future middle (late form from επαγον — ephagon) of defective verb εστιω — esthiō to eat.Your flesh The plural is used for the fleshy parts of the body like pieces of flesh (Revelation 17:16; Revelation 19:18, Revelation 19:21). Rust eats like a canker, like cancer in the body.As fire (ως πυρ — hōs pur). Editors differ here whether to connect this phrase with παγεται — phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε — ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω — thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται — phagetai f0). [source]
James 5:3 Your flesh [τας σαρκας]
The plural is used for the fleshy parts of the body like pieces of flesh (Revelation 17:16; Revelation 19:18, Revelation 19:21). Rust eats like a canker, like cancer in the body.As fire (ως πυρ — hōs pur). Editors differ here whether to connect this phrase with παγεται — phagetai just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew 25:41; Mark 9:44). This interpretation makes a more vivid picture for ετησαυρισατε — ethēsaurisate (ye have laid up, first aorist active indicative of τησαυριζω — thēsaurizō Matthew 6:19 and see Proverbs 16:27), but it is more natural to take it with παγεται — phagetai f0). [source]
1 Peter 1:7 Though it be tried [δοκιμαζομένου]
Kindred with δοκίμιον , proof, and better rendered by Rev., proved. The verb is used in classical Greek of assaying or testing metals, and means, generally, to approve or sanction upon test. It is radically akin to δέχεσθαι , to receive, and hence implies a proof with a view to determine whether a thing be worthy to be received. Compare 1 Corinthians 3:13; Galatians 6:4; 1 John 4:1. It thus differs from πειράζειν , to try or tempt (see on πειρασμοῖς , 1 Peter 1:6), in that that verb indicates simply a putting to proof to discover what good or evil is in a person; and from the fact that such scrutiny so often develops the existence and energy of evil, the word acquired a predominant sense of putting to the proof with the design or hope of breaking down the subject under the proof - in other words, of temptation in the ordinary sense. Hence Satan is called ὁ πειράζων , the tempter, Matthew 4:3; 1 Thessalonians 3:5. See on Matthew 6:13. Archbishop Trench observes that “ δοκιμάζειν could not be used of Satan, since he never proves that he may approve, nor tests that he may accept.” [source]
1 Peter 1:4 That fadeth not away [αμαραντον]
Alliterative and verbal adjective again from alpha privative and μαραινω — marainō (to dry up, to wither, as in James 1:11), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose.Reserved (τετηρημενην — tetērēmenēn). Perfect passive participle of τηρεω — tēreō old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew 6:19.; John 17:11.). Cf. Colossians 1:5, where laid away” (αποκειμενην — apokeimenēn) occurs.For you More graphic than the mere dative. [source]
1 Peter 1:4 Reserved [τετηρημενην]
Perfect passive participle of τηρεω — tēreō old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew 6:19.; John 17:11.). Cf. Colossians 1:5, where laid away” (αποκειμενην — apokeimenēn) occurs. [source]
1 Peter 1:4 Incorruptible [απταρτον]
Old compound adjective (alpha privative and πτειρω — phtheirō to corrupt), imperishable. So many inheritances vanish away before they are obtained.Undefiled (αμιαντον — amianton). Old verbal adjective (note alliteration) from alpha privative and μιαινω — miainō to defile, without defect or flaw in the title, in N.T. only here, James 1:27; Hebrews 13:4.That fadeth not away Alliterative and verbal adjective again from alpha privative and μαραινω — marainō (to dry up, to wither, as in James 1:11), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose.Reserved (τετηρημενην — tetērēmenēn). Perfect passive participle of τηρεω — tēreō old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew 6:19.; John 17:11.). Cf. Colossians 1:5, where laid away” (αποκειμενην — apokeimenēn) occurs.For you More graphic than the mere dative. [source]
2 Peter 3:7 Kept in store [τεθησαυρισμένοι]
Rev., stored up. Lit., treasured up. The same word which is used in Luke 12:21, layeth up treasure. Sometimes with the kindred noun θησαυροὺς , treasures, as Matthew 6:19; lit., treasure treasures. [source]
2 Peter 2:7 And delivered [και ερυσατο]
First aorist middle of ρυομαι — ruomai as in Matthew 6:13, still part of the protasis with ει — ei Lot This adjective δικαιος — dikaios occurs three times in 2 Peter 2:7, 2 Peter 2:8. See Wisdom 10:6. [source]
2 Peter 3:7 By the same word [τωι αυτωι λογωι]
Instrumental case again referring to λογωι — logōi in 2 Peter 3:6.Have been stored up (τετησαυρισμενοι εισιν — tethēsaurismenoi eisin). Perfect passive indicative of τησαυριζω — thēsaurizō for which verb see Matthew 6:19; Luke 12:21.For fire Dative case of πυρ — pur not with fire (instrumental case). The destruction of the world by fire is here pictured as in Joel 2:30.; Psalm 50:3.Being reserved (τηρουμενοι — tēroumenoi). Present passive participle of τηρεω — tēreō for which see 2 Peter 2:4.Against Unto. As in 2 Peter 2:4, 2 Peter 2:9 and see 1 Peter 1:4 for the inheritance reserved for the saints of God. [source]
2 Peter 3:7 Have been stored up [τετησαυρισμενοι εισιν]
Perfect passive indicative of τησαυριζω — thēsaurizō for which verb see Matthew 6:19; Luke 12:21. [source]
2 Peter 3:12 Looking for [προσδοκωντας]
Present active participle of προσδοκαω — prosdokaō (Matthew 11:3) agreeing in case (accusative plural) with υμας — humās desiring Present active participle, accusative also, of σπευδω — speudō old verb, to hasten (like our speed) as in Luke 2:16, but it is sometimes transitive as here either (preferably so) to “hasten on the parousia” by holy living (cf. 1 Peter 2:12), with which idea compare Matthew 6:10; Acts 3:19., or to desire earnestly (Isaiah 16:5). [source]
1 John 2:6 Ought [ὀφείλει]
An obligation, put as a debt. See Luke 17:10, and on debts, Matthew 6:12. The word expresses a special, personal obligation, and not as δεῖ mustan obligation in the nature of things. See John 20:9, and compare 1 John 3:16; 1 John 4:11; 3 John 1:8. [source]
1 John 1:9 To forgive [ἵνα ἀφῇ]
See John 20:23; 1 John 2:12. Primarily the word means to send away, dismiss; hence of sins, to remit, as a debt. Cleansing (1 John 1:7) contemplates the personal character of the sinner; remission, his acts. See on Matthew 6:12; see on James 5:15. To forgive is, literally, that he may forgive. On John's use of ἵνα inorder that, see on John 15:13; see on John 14:31. Forgiveness answers to the essential purpose of His faithful and righteous being. [source]
1 John 1:9 Our sins [τὰς ἁμαρτίας]
Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4, 1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7, 1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]
1 John 5:18 Sinneth not [ουχ αμαρτανει]
Lineal present active indicative, “does not keep on sinning,” as he has already shown in 1 John 3:4-10.He that was begotten of God (ο γεννητεις εκ του τεου — ho gennētheis ek tou theou). First aorist passive articular participle referring to Christ, if the reading of A B is correct (τηρει αυτον — tērei auton not τηρει εαυτον — tērei heauton). It is Christ who keeps the one begotten of God (γεγεννημενος εκ του τεου — gegennēmenos ek tou theou as in 1 John 3:9 and so different from ο γεννητεις — ho gennētheis here). It is a difficult phrase, but this is probably the idea. Jesus (John 18:37) uses γεγεννημαι — gegennēmai of himself and uses also τηρεω — tēreō of keeping the disciples (John 17:12, John 17:15; Revelation 3:10).The evil one Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου — ouch haptetai autou). Present middle indicative of απτω — haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω — thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
1 John 5:18 The evil one [ο πονηρος]
Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου — ouch haptetai autou). Present middle indicative of απτω — haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω — thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
1 John 1:8 That we have no sin []
Ὅτι thatmay be taken merely as a mark of quotation: “If we say, sin we have not.” On the phrase to have sin, see on John 16:22, and compare have fellowship, 1 John 1:3. Sin ( ἁμαρτίαν ) is not to be understood of original sin, or of sin before conversion, but generally. “It is obvious that this ἔχειν ἁμαρτίαν (to have sin ), is infinitely diversified, according to the successive measure of the purification and development of the new man. Even the apostle John does not exclude himself from the universal if we say ” (Ebrard). Heathen authors say very little about sin, and classic paganism had little or no conception of sin in the Gospel sense. The nearest approach to it was by Plato, from whose works a tolerably complete doctrinal statement might be gathered of the origin, nature, and effects of sin. The fundamental idea of ἁμαρτία (sin ) among the Greeks is physical; the missing of a mark (see on Matthew 1:21; see on Matthew 6:14); from which it develops into a metaphysical meaning, to wander in the understanding. This assumes knowledge as the basis of goodness; and sin, therefore, is, primarily, ignorance. In the Platonic conception of sin, intellectual error is the prominent element. Thus: “What then, I said, is the result of all this? Is not this the result - that other things are indifferent, and that wisdom is the only good, and ignorance the only evil?” (“Euthydemus,” 281). “The business of the founders of the state will be to compel the best minds to attain that knowledge which has been already declared by us to be the greatest of all - they must continue to rise until they arrive at the good” (“Republic,” vii., 519). Plato represents sin as the dominance of the lower impulses of the soul, which is opposed to nature and to God (see “Laws,” ix., 863. “Republic,” i., 351). Or again, as an inward want of harmony. “May we not regard every living being as a puppet of the gods, either their plaything only or created with a purpose - which of the two we cannot certainly know? But this we know, that these affections in us are like cords and strings which pull us different and opposite ways, and to opposite actions; and herein lies the difference between virtue and vice” (“Laws,” i., 644). He traces most sins to the influence of the body on the soul. “In this present life, I reckon that we make the nearest approach to knowledge when we have the least possible communion or fellowship with the body, and are not infected with the bodily nature, but remain pure until the hour when God himself is pleased to release us. And then the foolishness of the body will be cleared away, and we shall be pure, and hold converse with other pure souls, and know of ourselves the clear light everywhere, which is no other than the light of truth” (“Phedo,” 67). -DIVIDER-
-DIVIDER-
We find in the classical writers, however, the occasional sense of the universal faultiness of mankind, though even Plato furnishes scarcely any traces of accepting the doctrine of innate depravity. Thus Theognis: “The sun beholds no wholly good and virtuous man among those who are now living” (615). “But having become good, to remain in a good state and be good, is not possible, and is not granted to man. God only has this blessing; but man cannot help being bad when the force of circumstances overpowers him” (Plato, “Protagoras,” 344). “ How, then: is it possible to be sinless? It is impossible; but this is possible, to strive not to sin” (“Epictetus,” iv., 12,19). [source]

Revelation 3:10 Of temptation [τοῦ πειρασμοῦ]
Lit., “of the trial” See on Matthew 6:13; see on 1 Peter 1:7. Rev., trial. [source]
Revelation 11:18 Thy wrath came [ηλτεν η οργη σου]
Second aorist active indicative of ερχομαι — erchomai the prophetic aorist again. The Dies Irae is conceived as already come.The time of the dead to be judged (ο καιρος των νεκρων κριτηναι — ho kairos tōn nekrōn krithēnai). For this use of καιρος — kairos see Mark 11:13; Luke 21:24. By “the dead” John apparently means both good and bad (John 5:25; Acts 24:21), coincident with the resurrection and judgment (Mark 4:29; Revelation 14:15.; Revelation 20:1-15). The infinitive κριτηναι — krithēnai is the first aorist passive of κρινω — krinō epexegetic use with the preceding clause, as is true also of δουναι — dounai (second aorist active infinitive of διδωμι — didōmi), to give.Their reward This will come in the end of the day (Matthew 20:8), from God (Matthew 6:1), at the Lord‘s return (Revelation 22:12), according to each one‘s work (1 Corinthians 3:8).The small and the great (τους μικρους και τους μεγαλους — tous mikrous kai tous megalous). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after δουναι τον μιστον — dounai ton misthon though some MSS. have the dative τοις μικροις — tois mikrois etc. John is fond of this phrase “the small and the great” (Revelation 13:16; Revelation 19:5, Revelation 19:18; Revelation 20:12).To destroy First aorist active infinitive of διαπτειρω — diaphtheirō carrying on the construction with καιρος — kairos Note τους διαπτειροντας — tous diaphtheirontas “those destroying” the earth (corrupting the earth). There is a double sense in διαπτειρω — diaphtheirō that justifies this play on the word. See Revelation 19:2. In 1 Timothy 6:5 we have those “corrupted in mind” God will destroy the destroyers (1 Corinthians 3:16.). [source]
Revelation 11:18 Their reward [τον μιστον]
This will come in the end of the day (Matthew 20:8), from God (Matthew 6:1), at the Lord‘s return (Revelation 22:12), according to each one‘s work (1 Corinthians 3:8).The small and the great (τους μικρους και τους μεγαλους — tous mikrous kai tous megalous). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after δουναι τον μιστον — dounai ton misthon though some MSS. have the dative τοις μικροις — tois mikrois etc. John is fond of this phrase “the small and the great” (Revelation 13:16; Revelation 19:5, Revelation 19:18; Revelation 20:12).To destroy First aorist active infinitive of διαπτειρω — diaphtheirō carrying on the construction with καιρος — kairos Note τους διαπτειροντας — tous diaphtheirontas “those destroying” the earth (corrupting the earth). There is a double sense in διαπτειρω — diaphtheirō that justifies this play on the word. See Revelation 19:2. In 1 Timothy 6:5 we have those “corrupted in mind” God will destroy the destroyers (1 Corinthians 3:16.). [source]

What do the individual words in Matthew 6:1 mean?

Beware now the righteousness of you not to do before - men in order - to be seen by them if otherwise reward not have you with the Father who [is] in the heavens
Προσέχετε δὲ τὴν δικαιοσύνην ὑμῶν μὴ ποιεῖν ἔμπροσθεν τῶν ἀνθρώπων πρὸς τὸ θεαθῆναι αὐτοῖς εἰ μή¦γε μισθὸν οὐκ ἔχετε παρὰ τῷ Πατρὶ τῷ ἐν τοῖς οὐρανοῖς

Προσέχετε  Beware 
Parse: Verb, Present Imperative Active, 2nd Person Plural
Root: προσέχω  
Sense: to bring to, bring near.
δὲ  now 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
δικαιοσύνην  righteousness 
Parse: Noun, Accusative Feminine Singular
Root: δικαιοσύνη  
Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
ποιεῖν  to  do 
Parse: Verb, Present Infinitive Active
Root: ποιέω  
Sense: to make.
ἔμπροσθεν  before 
Parse: Preposition
Root: ἔμπροσθεν  
Sense: in front, before.
τῶν  - 
Parse: Article, Genitive Masculine Plural
Root:  
Sense: this, that, these, etc.
ἀνθρώπων  men 
Parse: Noun, Genitive Masculine Plural
Root: ἄνθρωπος  
Sense: a human being, whether male or female.
πρὸς  in  order 
Parse: Preposition
Root: πρός  
Sense: to the advantage of.
τὸ  - 
Parse: Article, Accusative Neuter Singular
Root:  
Sense: this, that, these, etc.
θεαθῆναι  to  be  seen 
Parse: Verb, Aorist Infinitive Passive
Root: θεάομαι  
Sense: to behold, look upon, view attentively, contemplate (often used of public shows).
αὐτοῖς  by  them 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
μή¦γε  otherwise 
Parse: Particle
Root: εἰ 
Sense: otherwise, but if not.
μισθὸν  reward 
Parse: Noun, Accusative Masculine Singular
Root: μισθός  
Sense: dues paid for work.
ἔχετε  have  you 
Parse: Verb, Present Indicative Active, 2nd Person Plural
Root: ἔχω  
Sense: to have, i.e. to hold.
Πατρὶ  Father 
Parse: Noun, Dative Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.
τῷ  who  [is] 
Parse: Article, Dative Masculine Singular
Root:  
Sense: this, that, these, etc.
οὐρανοῖς  heavens 
Parse: Noun, Dative Masculine Plural
Root: οὐρανός  
Sense: the vaulted expanse of the sky with all things visible in it.