Matthew 6:7-21

New English Translation

Footnotes

1. Matthew 6:7 tn Here δέ (de) has not been translated.
2. Matthew 6:8 tn Grk “So do not.” Here οὖν (oun) has not been translated.
3. Matthew 6:9 sn Pray this way. What follows, although traditionally known as the Lord’s prayer, is really the disciples’ prayer. It represents how they are to approach God, by acknowledging his uniqueness and their need for his provision and protection.
4. Matthew 6:9 sn God is addressed in terms of intimacy (Father). The original Semitic term here was probably Abba. The term is a little unusual in a personal prayer to God. Although it is a term of endearment used in the family circle, it is not the exact equivalent of “Daddy” (as is sometimes popularly suggested). However, it does suggest a close, familial relationship. See also the note on Abba at Rom 8:15.
5. Matthew 6:9 tn Grk “may your name be held in reverence” or “may your name be considered holy”; traditionally, “hallowed be your name.”
6. Matthew 6:10 sn Your kingdom come represents the hope for the full manifestation of God’s promised eschatological rule reflected in the OT prophetic literature, the ongoing hope of the Jewish people, a hope which is subsumed by Christianity.
7. Matthew 6:11 tn Or “Give us bread today for the coming day,” or “Give us today the bread we need for today.” The term ἐπιούσιος (epiousios) does not occur outside of early Christian literature (other occurrences are in Luke 11:3 and Didache 8:2), so its meaning is difficult to determine. Various suggestions include “daily,” “the coming day,” and “for existence.” See BDAG 376-77 s.v.; L&N 67:183, 206.
8. Matthew 6:12 sn The parallel passage Luke 11:4 uses the term “sins,” suggesting that debts here is used metaphorically to refer to moral and ethical debts (i.e., sins) rather than merely financial obligations, though it has been suggested that the idea of debt forgiveness still lies at the root of Jesus’ teaching here (note the use of similar debt forgiveness imagery in parables like that of the unforgiving slave in Matt 18:23-35).
9. Matthew 6:12 tn Or “as even we.” The phrase ὡς καὶ ἡμεῖς (hōs kai hēmeis) makes ἡμεῖς emphatic. The translation above adds an appropriate emphasis to the passage.
10. Matthew 6:13 tn Or “into a time of testing.”sn The request do not lead us into temptation is not to suggest God causes temptation, but is a rhetorical way to ask for his protection from sin. Some interpreters see this as a specific request to avoid a time of testing that might lead to a crisis of faith, but occurring as it does toward the end of the prayer, a more general request for protection from sin seems more likely.
11. Matthew 6:13 tc Most mss (L W Δ Θ 0233 ƒ¹³ 33 565 579 700 1241 1424 M sy sa Didache) read (though some with slight variation) ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας, ἀμήν (“for yours is the kingdom and the power and the glory forever, amen”) here. The reading without this sentence, though, is attested by generally better witnesses (א B D Z 0170 ƒ¹ lat mae Or). The phrase was probably composed for the liturgy of the early church and most likely was based on 1 Chr 29:11-13; a scribe probably added the phrase at this point in the text for use in public scripture reading (see TCGNT 13-14). Both external and internal evidence argue for the shorter reading.tn The term πονηροῦ (ponērou) may be understood as specific and personified, referring to the devil, or possibly as a general reference to evil. It is most likely personified since it is articular (τοῦ πονηροῦ, tou ponērou). Cf. also “the evildoer” in 5:39, which is the same construction.
12. Matthew 6:14 tn Here ἄνθρωπος (anthrōpos) is used in a generic sense: “people, others.”
13. Matthew 6:16 tn Here δέ (de) has not been translated.
14. Matthew 6:16 tn Here the term “disfigure” (employed in a number of translations) was not used because it could convey to the modern reader the notion of physical mutilation. L&N 79.17 states, “‘to make unsightly, to disfigure, to make ugly.’ ἀφανίζουσιν γὰρ τὰ πρόσωπα αὐτῶν ‘for they make their faces unsightly’ Mt 6:16.”
15. Matthew 6:16 tn Grk “Truly (ἀμήν, amēn), I say to you.”
16. Matthew 6:17 tn Here δέ (de) has not been translated.
17. Matthew 6:17 sn This anointing would be done with olive oil or perfumed oil, a cosmetic procedure done in conjunction with washing the face.
18. Matthew 6:19 tn The term σής (sēs) refers to moths in general. It is specifically the larvae of moths that destroy clothing by eating holes in it (L&N 4.49; BDAG 922 s.v.). See Jas 5:2, which mentions “moth-eaten” clothing.
19. Matthew 6:19 tn Traditionally “rust,” literally “eating” or “consuming.” Greek has a specific word for “rust” (James 5:3), whereas the term used here is not used of rust anywhere else. In the present context where moths are mentioned, some interpreters see a reference to some other kind of consuming insect. Mal 3:11 LXX does appear to use the Greek term as a translation of the Hebrew term for some type of grasshopper. Two OT passages (Job 13:28; Hos 5:12) mention “moth” in parallel with “rot” or “wood rot”; the physician Galen used the Greek term in medical texts to refer to the decay of teeth (6.422; 12.879). It is thus possible to see the second term in Matt 6:19 as referring to some type of rot, decay, or corrosion rather than as a specific reference to damage by insects or other pests. However, a surviving fragment by the Greek poet Pindar (fragment 209; Oxford Text = 222) mentions the inability of moths or weevils to destroy gold: “Gold is the child of Zeus; neither moth nor weevil consumes it” (cf. BDAG 922 s.v. σής where the word for “weevil,” κίς, is mistranslated as “rust”). In light of this usage and the context it was decided to render the Greek term as “devouring insect.”
20. Matthew 6:21 tn The pronouns in this verse are singular while the pronouns in vv. 19-20 are plural. The change to singular emphasizes personal responsibility as opposed to corporate responsibility; even if others do not listen, the individual who hears Jesus’ commands is responsible to obey.
21. Matthew 6:21 sn Seeking heavenly treasure means serving others and honoring God by doing so.