ManyBibles

Mateo 6

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

1Take care not to practice your righteousness before men to be seen by them; otherwise, you have no reward with your Father, the one in the heavens. 2Therefore, when you give alms, do not sound a trumpet before you, as the hypocrites do in the synagogues and in the streets, so that they may be glorified by men. Truly I say to you: they have their reward in full. 3But when you give alms, do not let your left hand know what your right hand is doing, 4so that your almsgiving may be in secret. And your Father, the one seeing in secret, will himself repay you openly. 5And when you pray, you will not be like the hypocrites, because they love to pray standing in the synagogues and on the corners of the wide streets, so that they may appear to men. Truly I say to you: they have their reward in full. 6But you, when you pray, go into your inner room, and after shutting your door, pray to your Father, the one in secret. And your Father, the one seeing in secret, will repay you openly. 7And when praying, do not babble like the Gentiles; for they think that by their much-speaking they will be heard. 8Therefore, do not be like them; for God, your Father, knows the things you need before you ask him. 9Therefore, you are to pray like this: 'Our Father, the one in the heavens, let your name be kept holy; 10let your kingdom come; let your will be done, as in heaven, so on earth. 11Give us today our bread, the one for the coming day; 12and forgive us our debts, as we also forgave our debtors; 13and do not lead us into temptation, but deliver us from the evil one; for yours is the kingdom and the power and the glory forever. Amen.' 14For if you forgive men their trespasses, your Father, the heavenly one, will also forgive you. 15But if you do not forgive men their trespasses, neither will your Father forgive your trespasses. 16And when you fast, do not be gloomy like the hypocrites; for they disfigure their faces so that they may appear to men to be fasting. Truly I say to you: they have their reward in full. 17But you, when fasting, anoint your head and wash your face, 18so that you may not appear to men to be fasting, but to your Father, the one in secret. And your Father, the one seeing in secret, will repay you openly. 19Do not treasure up treasures for yourselves on the earth, where moth and rust disfigure, and where thieves break through and steal; 20but treasure up treasures for yourselves in heaven, where neither moth nor rust disfigures, and where thieves do not break through nor steal; 21for where your treasure is, there your heart will be also. 22The lamp of the body is the eye. Therefore, if your eye is single, your whole body will be full of light; 23but if your eye is evil, your whole body will be full of darkness. If therefore the light, the one in you, is darkness, the darkness—how great! 24No one can serve two masters; for either he will hate the one and love the other, or he will hold to one and despise the other. You cannot serve God and Mammon. 25Because of this I say to you: do not be anxious for your life, what you will eat or what you will drink; nor for your body, what you will put on. Is not the life more than the food, and the body more than the clothing? 26Look closely at the birds of the sky, that they do not sow, nor do they reap, nor do they gather into barns, and your Father, the heavenly one, feeds them. Are you not of much more value than they? 27And who among you by being anxious is able to add one cubit to his lifespan? 28And about clothing, why are you anxious? Consider the lilies of the field, how they grow: they do not labor, nor do they spin; 29yet I say to you that not even Solomon in all his glory clothed himself like one of these. 30But if God so clothes the grass of the field, which exists today and tomorrow is thrown into the oven, will he not much more clothe you, you of little faith? 31Therefore, do not be anxious, saying, 'What will we eat?' or 'What will we drink?' or 'What will we wear?' 32For the Gentiles seek after all these things; for your Father, the heavenly one, knows that you need all these things. 33But seek first the kingdom of God and his righteousness, and all these things will be added to you. 34Therefore, do not be anxious for tomorrow; for tomorrow will be anxious for itself. Sufficient for the day is its own evil.

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Kung saan nagkakasundo ang mga tradisyon

Across all traditions, it is universally affirmed that Jesus commands almsgiving, prayer, and fasting to be performed in secret to receive God's reward, contrasting these acts with hypocritical public displays. Additionally, a strong consensus maintains that believers are to overcome anxiety by resting in God's meticulous providence, trusting that prioritizing the Kingdom ensures the provision of earthly necessities. Some traditions interpret these instructions through distinct lenses, viewing… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Kung saan nagkakaiba ang mga tradisyon

  • The prohibition against 'vain repetitions' condemns the use of recited liturgical prayers.

    catholic: DENY; orthodox: DENY; anglican: DENY; reformed: QUALIFY; baptist: AFFIRM; anabaptist: QUALIFY; restorationist: AFFIRM

  • The prohibition of 'vain repetitions' condemns manipulative pagan babbling, not devout, repeated Christian prayer.

    catholic: AFFIRM; reformed: QUALIFY; baptist: DENY; restorationist: DENY

  • Christ's command to 'pray then like this' authorizes the use of set liturgical prayer.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: QUALIFY; baptist: DENY; methodist: AFFIRM; restorationist: DENY

  • The Lord's Prayer serves primarily as a structural outline for sincere, extemporaneous prayer rather than a strict text to be recited.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: DENY; lutheran: DENY; reformed: QUALIFY; baptist: AFFIRM; restorationist: AFFIRM

  • The Lord's Prayer is a structurally required element of daily canonical and liturgical worship.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; baptist: DENY; restorationist: DENY

  • Because the kingdom was established at Pentecost, believers today should not pray for the kingdom to come as a future event.

    pentecostal: DENY; adventist: DENY; restorationist: AFFIRM

  • The petition 'Thy kingdom come' anticipates the literal kingdom of glory at the Second Advent while expanding the present kingdom of grace.

    adventist: AFFIRM; restorationist: DENY

  • The petition for 'daily bread' refers supremely to the spiritual sustenance of the Holy Eucharist.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY

  • The petition for 'daily bread' comprehensively encompasses all earthly and physical necessities provided by God's fatherly goodness.

    catholic: QUALIFY; oriental-orthodox: DENY; lutheran: AFFIRM; baptist: AFFIRM; pentecostal: AFFIRM

  • Fasting is an instituted means of grace and an ongoing practice for seeking spiritual empowerment and breakthroughs.

    lutheran: DENY; methodist: AFFIRM; pentecostal: AFFIRM

  • The prohibition against laying up earthly treasures mandates the abolition of private property and the sharing of all goods in common.

    anabaptist: QUALIFY

Kung paano ito binabasa ng bawat tradisyon

Ang bawat pagbasa ay ginawa nang hiwalay — walang tradisyon na nakakakita sa sagot ng iba.

Catholic

In the continuation of the Sermon on the Mount, Jesus reorients religious observance around the interior disposition of the heart, contrasting genuine piety with the hypocrisy of those who seek human approval. He addresses three core acts of Jewish piety—almsgiving, prayer, and fasting—insisting they be done in secret before God, who sees unseen things and rewards them. At the center of this instruction, Jesus provides a model prayer (the 'Our Father') that petitions for God's glory, the coming of His kingdom, daily provision, and reciprocal forgiveness. He strictly prohibits pagan babbling in prayer. Concluding the chapter, Jesus commands detachment from earthly wealth, declaring that no one can serve both God and Mammon, and urges complete trust in the Father's providential care over anxiety regarding life's necessities. Reception: The Catholic tradition, bridging both East and West, structures its penitential and ascetic theology around the threefold practice of almsgiving, prayer, and fasting (vv. 1-18). Augustine emphasizes that it is the purity of intention—seeking God rather than human praise—that gives these acts their merit. The Lord's Prayer (vv. 9-13) is universally received as the fundamental Christian prayer; Tertullian famously called it the 'summary of the whole Gospel,' a phrase enshrined in the Catechism. A uniquely Catholic and Orthodox reception occurs in verse 11 regarding 'daily bread' (Greek: epiousion). St. Jerome translated this rare word into the Latin Vulgate as 'supersubstantialem' (reflected in the Douay-Rheims as 'supersubstantial bread'). Eastern and Western Fathers alike, notably Cyril of Jerusalem, understand this petition dually: it asks for necessary physical sustenance, but supremely it asks for the Holy Eucharist, the true bread from heaven. Regarding 'vain repetitions' (v. 7), the tradition vigorously defends persistent, repeated prayer against Protestant critiques. Augustine distinguishes the pagan 'much speaking'—attempting to mechanically manipulate deities with superfluous words—from prolonged, fervent prayer of the heart, which Christ Himself practiced.

Eastern Orthodox

In its immediate narrative context within the Sermon on the Mount, Matthew 6 presents Christ's instruction on authentic righteousness, contrasting genuine, God-directed devotion with the ostentatious, human-directed piety of the hypocrites. The chapter outlines the proper inward disposition for the three traditional pillars of Jewish piety: almsgiving (vv. 1-4), prayer (vv. 5-15), and fasting (vv. 16-18). By commanding secrecy in these acts, Jesus ensures that the disciples' reward comes exclusively from the Father 'who sees in secret.' The latter half of the chapter warns against divided loyalties, famously declaring that one cannot serve both God and Mammon (v. 24). It culminates in a profound exhortation to abandon earthly anxiety, urging disciples to trust completely in God's providence and to seek the Kingdom of God before all material needs (vv. 25-34). Reception: Eastern Orthodox theology draws extensively upon this chapter to construct its ascetical and mystical frameworks. The 'inner room' or 'closet' of prayer (v. 6) is foundational to the hesychast tradition; figures like Gregory Palamas identify this room not merely as a physical space, but as the spiritual center of the human person—the heart—into which the intellect must descend to commune with God in stillness. The Lord's Prayer (vv. 9-13) is seen as a comprehensive map of salvation and theosis. Maximus the Confessor's commentary on the prayer reads it eschatologically and mystically, identifying the 'daily bread' (epiousion) with both the Word of God and the Eucharist, which nourishes the soul for deification. Furthermore, the teaching that 'the lamp of the body is the eye' (vv. 22-23) is ubiquitously interpreted by the Fathers of the Philokalia as a reference to the 'nous' (the spiritual intellect or eye of the soul). Hesychius of Jerusalem and others argue that if the nous is kept pure and watchful against passionate thoughts, the whole person is illuminated by uncreated grace; if the nous is darkened by sin, catastrophic spiritual blindness follows. John Chrysostom emphasizes that Christ's commands regarding fasting and alms do not abolish the outward acts but rather purify them by excising the profound spiritual disease of vainglory (kenodoxia).

Oriental Orthodox

In this section of the Sermon on the Mount, Jesus instructs His followers on the core practices of Jewish piety: almsgiving, prayer, and fasting. He contrasts genuine, secret devotion directed toward the Father with the hypocritical, public displays of those seeking human approval. He provides a model for prayer, emphasizing simplicity and alignment with God's will. The chapter concludes with a profound exhortation to trust in God's providence, instructing disciples to abandon worldly anxiety, refuse the service of Mammon, and prioritize the pursuit of God's kingdom above material security. Reception: Oriental Orthodox reception centers on this chapter as the primary charter for both liturgical prayer and ascetic discipline. The three pillars—almsgiving, prayer, and fasting (verses 1-18)—are viewed not merely as ethical duties but as essential therapies for the soul's purification. The command to enter the 'inner room' (verse 6) is read on two levels: literally, in the desert monastic tradition, as the physical cell where the solitary meets God, and spiritually as the deepest chamber of the human heart. The Lord's Prayer (verses 9-13) is received as the supreme formula of communion with the Father. Cyril of Alexandria, in his commentary traditions, emphasizes that the petition for 'daily bread' (verse 11) refers supremely to the Eucharist, the life-giving spiritual food, rather than mere earthly sustenance. The stark division between God and Mammon (verse 24) and the command to abandon anxiety for tomorrow (verses 25-34) were championed by Syriac and Coptic ascetics. Philoxenus of Mabbug built his teachings on total renunciation upon these verses, arguing that monastic poverty is the direct fulfillment of Christ's mandate to not serve two masters. Furthermore, the instruction to wash one's face and anoint one's head while fasting (verses 16-18) was frequently expounded upon by Severus of Antioch in his Lenten preaching, insisting that true fasting is characterized by the joyful anointing of the Holy Spirit rather than the outward, hypocritical sorrow of the world.

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Bawat salin

Ang parehong kabanata sa 7 public-domain na salin.

WEB · World English Bible

1“Be careful that you don’t do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 2Therefore, when you do merciful deeds, don’t sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most certainly I tell you, they have received their reward. 3But when you do merciful deeds, don’t let your left hand know what your right hand does, 4so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 5“When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most certainly, I tell you, they have received their reward. 6But you, when you pray, enter into your inner room, and having shut your door, pray to your Father who is in secret; and your Father who sees in secret will reward you openly. 7In praying, don’t use vain repetitions as the Gentiles do; for they think that they will be heard for their much speaking. 8Therefore don’t be like them, for your Father knows what things you need before you ask him. 9Pray like this: “‘Our Father in heaven, may your name be kept holy. 10Let your Kingdom come. Let your will be done on earth as it is in heaven. 11Give us today our daily bread. 12Forgive us our debts, as we also forgive our debtors. 13Bring us not into temptation, but deliver us from the evil one. For yours is the Kingdom, the power, and the glory forever. Amen.’ 14“For if you forgive men their trespasses, your heavenly Father will also forgive you. 15But if you don’t forgive men their trespasses, neither will your Father forgive your trespasses. 16“Moreover when you fast, don’t be like the hypocrites, with sad faces. For they disfigure their faces that they may be seen by men to be fasting. Most certainly I tell you, they have received their reward. 17But you, when you fast, anoint your head and wash your face, 18so that you are not seen by men to be fasting, but by your Father who is in secret; and your Father, who sees in secret, will reward you. 19“Don’t lay up treasures for yourselves on the earth, where moth and rust consume, and where thieves break through and steal; 20but lay up for yourselves treasures in heaven, where neither moth nor rust consume, and where thieves don’t break through and steal; 21for where your treasure is, there your heart will be also. 22“The lamp of the body is the eye. If therefore your eye is sound, your whole body will be full of light. 23But if your eye is evil, your whole body will be full of darkness. If therefore the light that is in you is darkness, how great is the darkness! 24“No one can serve two masters, for either he will hate the one and love the other, or else he will be devoted to one and despise the other. You can’t serve both God and Mammon. 25Therefore I tell you, don’t be anxious for your life: what you will eat, or what you will drink; nor yet for your body, what you will wear. Isn’t life more than food, and the body more than clothing? 26See the birds of the sky, that they don’t sow, neither do they reap, nor gather into barns. Your heavenly Father feeds them. Aren’t you of much more value than they? 27“Which of you by being anxious, can add one moment to his lifespan? 28Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don’t toil, neither do they spin, 29yet I tell you that even Solomon in all his glory was not dressed like one of these. 30But if God so clothes the grass of the field, which today exists and tomorrow is thrown into the oven, won’t he much more clothe you, you of little faith? 31“Therefore don’t be anxious, saying, ‘What will we eat?’, ‘What will we drink?’ or, ‘With what will we be clothed?’ 32For the Gentiles seek after all these things; for your heavenly Father knows that you need all these things. 33But seek first God’s Kingdom and his righteousness; and all these things will be given to you as well. 34Therefore don’t be anxious for tomorrow, for tomorrow will be anxious for itself. Each day’s own evil is sufficient.

KJV · King James Version

1Take 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. 2Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. 3But when thou doest alms, let not thy left hand know what thy right hand doeth: 4That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly. 5And when thou prayest, thou shalt not be as the hypocrites are: for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men. Verily I say unto you, They have their reward. 6But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. 7But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking. 8Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. 9After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10Thy kingdom come. Thy will be done in earth, as it is in heaven. 11Give us this day our daily bread. 12And forgive us our debts, as we forgive our debtors. 13And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. 14For if ye forgive men their trespasses, your heavenly Father will also forgive you: 15But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. 16Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. 17But thou, when thou fastest, anoint thine head, and wash thy face; 18That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly. 19Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: 20But lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: 21For where your treasure is, there will your heart be also. 22The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness! 24No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 25Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27Which of you by taking thought can add one cubit unto his stature? 28And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 34Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.

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Mga pagkakaiba na nagpapabago sa kahulugan (81)
  • v1 [textual]: whether to read 'righteousness' or 'alms' — “alms” (KJV, DARBY, WEBSTER) vs “charitable giving” (WEB) vs “righteousness” (ASV) vs “kindness not to do” (YLT) vs “justice” (DRC)
  • v1 [grammatical]: translation of the agent preposition — “by” (WEB, YLT, WEBSTER, DRC) vs “of” (KJV, ASV, DARBY)
  • v1 [grammatical]: (vv 1, 15) phrasing of the negative condition — “otherwise ye” (KJV, DARBY, WEBSTER) vs “or else you” (WEB) vs “else” (ASV) vs “and if not reward” (YLT) vs “you shall not” (DRC)
  • v1 [lexical]: translation of the preposition indicating source or presence — “from” (WEB, WEBSTER) vs “with” (ASV, DARBY) vs “no reward of” (KJV) vs “not from” (YLT) vs “a” (DRC)
  • v1 [grammatical]: (vv 1, 18) relative pronoun choice (who vs which) — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “which” (KJV)
  • v1 [lexical]: translation of the noun for heaven (singular vs plural) — “heaven” (WEB, KJV, ASV, WEBSTER, DRC) vs “the heavens” (YLT, DARBY)
  • v2 [grammatical]: reflexive vs object pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “yourself” (WEB)
  • v2 [lexical]: translation of the verb for receiving glory or honor — “from” (YLT, DARBY, WEBSTER) vs “have glory of” (KJV, ASV) vs “get from” (WEB) vs “be honoured by” (DRC)
  • v2 [lexical]: (vv 2, 5) translation of the affirmative particle 'amen' — “Verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen” (DRC)
  • v2 [lexical]: (vv 2, 5, 16, 25, 29) translation of the verb of speaking — “say unto” (KJV, ASV, DARBY) vs “to” (YLT, WEBSTER, DRC) vs “tell” (WEB)
  • v3 [grammatical]: (vv 3, 6, 17, 18, 22, 23) possessive pronoun choice — “not thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “your” (WEB)
  • v4 [lexical]: translation of the noun for charitable deeds — “thine alms” (KJV, ASV, DARBY) vs “thy” (WEBSTER, DRC) vs “your merciful deeds” (WEB) vs “thy kindness” (YLT)
  • v4 [grammatical]: translation of the conjunction — “and thy” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “then your” (WEB)
  • v4 [grammatical]: (vv 4, 6, 18) translation of the relative clause/participle — “who” (ASV, WEBSTER, DRC) vs “who sees” (WEB, DARBY) vs “which seeth” (KJV) vs “who is seeing” (YLT)
  • v5 [textual]: whether the verbs are singular or plural — “thou prayest thou shalt” (KJV, DARBY, WEBSTER) vs “you pray you shall” (WEB) vs “ye pray ye shall” (ASV) vs “mayest pray” (YLT) vs “ye pray you shall” (DRC)
  • v5 [lexical]: translation of the verb for being seen or appearing — “by” (WEB, WEBSTER, DRC) vs “may be seen of” (KJV, ASV, YLT) vs “should appear to” (DARBY)
  • v6 [grammatical]: archaic vs modern second person pronoun — “thou” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v6 [grammatical]: translation of the temporal clause — “thou prayest enter” (KJV, ASV, DARBY, WEBSTER) vs “you pray” (WEB) vs “mayest pray go” (YLT) vs “shalt pray” (DRC)
  • v6 [lexical]: translation of the noun for a private room — “chamber” (YLT, DARBY, DRC) vs “thy closet” (KJV, WEBSTER) vs “your inner room” (WEB) vs “thine inner chamber” (ASV)
  • v6 [grammatical]: translation of the aorist participle — “having” (WEB, ASV, YLT, DARBY, DRC) vs “when thou hast” (KJV, WEBSTER)
  • v6 [textual]: (vv 6, 18) whether to include the adverb 'openly' — “will you” (WEB) vs “shall reward thee openly” (KJV) vs “recompense” (ASV) vs “manifestly” (YLT) vs “will render it to” (DARBY) vs “will” (WEBSTER) vs “will repay” (DRC)
  • v7 [lexical]: translation of the term for nations/Gentiles — “Gentiles” (WEB, ASV) vs “heathen do” (KJV, WEBSTER) vs “nations” (YLT, DARBY) vs “heathens” (DRC)
  • v8 [grammatical]: translation of the infinitive clause — “ye ask” (KJV, ASV, WEBSTER) vs “you” (WEB, DRC) vs “your asking” (YLT) vs “beg anything of” (DARBY)
  • v9 [grammatical]: translation of the imperative/jussive mood — “heaven Hallowed be thy” (KJV, ASV, WEBSTER, DRC) vs “may your” (WEB) vs “the heavens” (YLT) vs “the heavens let” (DARBY)
  • v10 [lexical]: translation of the noun for kingdom/reign — “Thy kingdom” (KJV, ASV, WEBSTER, DRC) vs “Let your” (WEB) vs “reign” (YLT) vs “let” (DARBY)
  • v10 [grammatical]: translation of the jussive/imperative phrase — “Thy” (KJV, ASV, YLT, WEBSTER, DRC) vs “Let your” (WEB) vs “let” (DARBY)
  • v11 [lexical]: translation of the adjective for daily/needed bread — “daily” (WEB, KJV, ASV, WEBSTER) vs “appointed” (YLT) vs “needed” (DARBY) vs “supersubstantial” (DRC)
  • v12 [textual]: whether the verb is present or aorist tense — “also” (WEB, DARBY, DRC) vs “forgive” (KJV, YLT, WEBSTER) vs “also have forgiven” (ASV)
  • v13 [lexical]: translation of the verb for leading/bringing — “And lead” (KJV, DARBY, WEBSTER, DRC) vs “Bring” (WEB, ASV) vs “mayest Thou not” (YLT)
  • v13 [lexical]: translation of the verb for delivering/saving — “deliver” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “save” (DARBY)
  • v14 [grammatical]: pronoun and modal verb choice — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB) vs “may” (YLT) vs “you will” (DRC)
  • v15 [lexical]: translation of the noun for transgressions/offenses — “trespasses” (WEB, KJV, ASV, YLT, WEBSTER) vs “offences” (DARBY, DRC)
  • v16 [lexical]: (vv 16, 30) translation of the conjunction — “Moreover” (WEB, KJV, ASV, WEBSTER) vs “And” (YLT, DARBY, DRC)
  • v16 [grammatical]: pronoun choice — “ye” (KJV, ASV, DARBY, WEBSTER) vs “you” (WEB, DRC) vs “may” (YLT)
  • v16 [stylistic]: translation of the comparative particle — “not as” (KJV, ASV, DARBY, WEBSTER, DRC) vs “like” (WEB) vs “ye” (YLT)
  • v16 [lexical]: translation of the participle for fasting and the affirmative particle 'amen' — “fast Verily” (KJV, ASV, WEBSTER) vs “be fasting Most certainly” (WEB) vs “men fasting” (YLT) vs “men” (DARBY) vs “Amen” (DRC)
  • v17 [grammatical]: translation of the temporal participle — “thou when thou fastest” (KJV, ASV, WEBSTER, DRC) vs “fasting” (YLT, DARBY) vs “you you fast” (WEB)
  • v18 [grammatical]: translation of the verb for appearing or being seen — “mayest” (YLT, DARBY, WEBSTER) vs “thou appear” (KJV, DRC) vs “you are” (WEB) vs “be” (ASV)
  • v18 [grammatical]: phrasing of the infinitive/participle construction — “seen by be fasting” (WEB) vs “unto men to fast” (KJV) vs “seen of” (ASV) vs “appear men fasting” (YLT) vs “appear fasting” (DARBY) vs “appear to” (WEBSTER) vs “to” (DRC)
  • v18 [grammatical]: preposition indicating the agent or viewer — “to” (YLT, DARBY, WEBSTER, DRC) vs “by your” (WEB) vs “unto thy” (KJV) vs “of” (ASV)
  • v19 [lexical]: translation of the verb for laying up or treasuring — “Lay not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “Don’t” (WEB) vs “Treasure” (YLT)
  • v19 [grammatical]: (vv 19, 20) preposition choice — “for” (KJV, ASV, DARBY, WEBSTER) vs “to” (YLT, DRC) vs “treasures” (WEB)
  • v19 [stylistic]: preposition and article choice — “on the” (WEB, YLT) vs “treasures upon” (KJV, WEBSTER) vs “the” (ASV, DARBY) vs “on” (DRC)
  • v19 [grammatical]: (vv 19, 20) inclusion of the article — “moth and” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “the” (DRC)
  • v19 [lexical]: (vv 19, 20) translation of the verb for breaking through/digging — “break” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “dig” (DARBY)
  • v20 [lexical]: translation of the verb for consuming or destroying — “consume” (WEB, ASV) vs “doth corrupt” (KJV, WEBSTER) vs “disfigure” (YLT) vs “spoils” (DARBY) vs “nor moth consume” (DRC)
  • v20 [grammatical]: translation of the negative conjunction — “nor” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “and” (WEB)
  • v21 [textual]: whether the pronoun is singular or plural — “your” (WEB, KJV, YLT, WEBSTER) vs “thy” (ASV, DARBY, DRC)
  • v22 [lexical]: translation of the noun for lamp/light — “lamp” (WEB, ASV, YLT, DARBY) vs “light” (KJV, WEBSTER, DRC)
  • v22 [grammatical]: article vs possessive pronoun — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “thy” (DRC)
  • v22 [lexical]: translation of the adjective for healthy/single — “be single thy whole” (KJV, ASV, DARBY, WEBSTER, DRC) vs “is sound your” (WEB) vs “may perfect all” (YLT)
  • v22 [grammatical]: (vv 22, 23, 31) modal verb choice (shall vs will) — “shall” (KJV, ASV, YLT, DRC) vs “will” (WEB, DARBY, WEBSTER)
  • v23 [lexical]: translation of the adjective for bad or evil — “be evil thy whole” (KJV, ASV, WEBSTER, DRC) vs “is your” (WEB) vs “may all” (YLT) vs “wicked” (DARBY)
  • v23 [lexical]: translation of the adjective for dark or full of darkness — “full of darkness” (WEB, KJV, ASV, WEBSTER) vs “dark” (YLT, DARBY) vs “darksome” (DRC)
  • v23 [lexical]: translation of the inferential conjunction — “therefore” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “then” (DRC)
  • v23 [grammatical]: verb 'to be' phrasing — “thee be” (KJV, ASV, DARBY, DRC) vs “is” (YLT, WEBSTER) vs “you is” (WEB)
  • v24 [grammatical]: phrasing of the universal negative — “No man can” (KJV, ASV, WEBSTER, DRC) vs “one” (WEB, DARBY) vs “None is able to” (YLT)
  • v24 [grammatical]: phrasing of the negative ability — “Ye cannot” (KJV, ASV, DARBY, WEBSTER) vs “You can’t” (WEB) vs “are not able to” (YLT) vs “You” (DRC)
  • v25 [lexical]: translation of the causal phrase — “Therefore” (WEB, KJV, ASV, WEBSTER, DRC) vs “Because of this” (YLT) vs “For this cause” (DARBY)
  • v25 [grammatical]: modal verb choice — “ye shall” (KJV, ASV, WEBSTER) vs “you will” (WEB) vs “may” (YLT) vs “should” (DARBY) vs “you” (DRC)
  • v25 [lexical]: translation of the noun for food/meat — “food” (WEB, DARBY, WEBSTER) vs “meat” (KJV) vs “the food” (ASV) vs “the nourishment” (YLT) vs “the” (DRC)
  • v25 [lexical]: translation of the noun for clothing/raiment — “raiment” (KJV, DARBY, WEBSTER) vs “the” (ASV, DRC) vs “clothing” (WEB) vs “the clothing” (YLT)
  • v26 [lexical]: translation of the verb for looking/beholding — “Behold” (KJV, ASV, WEBSTER, DRC) vs “See” (WEB) vs “look to” (YLT) vs “Look at” (DARBY)
  • v26 [lexical]: translation of the noun for birds/fowls — “birds” (WEB, ASV, DARBY, DRC) vs “fowls” (KJV, YLT, WEBSTER)
  • v26 [lexical]: translation of the noun for sky/air/heaven — “air for” (KJV, WEBSTER, DRC) vs “heaven that” (ASV, DARBY) vs “sky that” (WEB) vs “heaven” (YLT)
  • v26 [lexical]: translation of the verb for feeding/nourishing — “feedeth” (KJV, ASV, WEBSTER, DRC) vs “feeds” (WEB) vs “doth nourish” (YLT) vs “nourishes” (DARBY)
  • v26 [grammatical]: phrasing of the rhetorical question — “Are ye not” (KJV, DARBY, WEBSTER) vs “Aren’t you of” (WEB) vs “ye of” (ASV) vs “ye” (YLT) vs “you of” (DRC)
  • v26 [lexical]: translation of the verb for being of more value or better — “more value” (WEB, ASV, DRC) vs “better” (KJV, YLT, WEBSTER) vs “more excellent” (DARBY)
  • v27 [grammatical]: translation of the conjunction and interrogative — “Which” (WEB, KJV, WEBSTER) vs “And” (ASV, DRC) vs “And who” (YLT) vs “But” (DARBY)
  • v28 [lexical]: translation of the verb for toiling/laboring — “toil not neither” (KJV, ASV, DARBY, WEBSTER) vs “don’t” (WEB) vs “do labour nor” (YLT) vs “labour” (DRC)
  • v29 [lexical]: translation of the verb for being clothed/arrayed — “not arrayed like” (KJV, ASV, WEBSTER) vs “as” (YLT, DRC) vs “dressed” (WEB) vs “clothed as” (DARBY)
  • v30 [lexical]: translation of the noun for grass or herb — “grass” (WEB, KJV, ASV, WEBSTER, DRC) vs “herb” (YLT) vs “herbage” (DARBY)
  • v30 [grammatical]: translation of the participle for being/existing today — “to-day” (ASV, DARBY, WEBSTER) vs “today exists” (WEB) vs “which to day is” (KJV) vs “that to-day” (YLT) vs “today” (DRC)
  • v30 [lexical]: translation of the verb for throwing/casting — “cast into” (KJV, ASV, DARBY, WEBSTER, DRC) vs “thrown” (WEB) vs “to” (YLT)
  • v30 [stylistic]: phrasing of the vocative address — “O ye” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v31 [lexical]: translation of the interrogative pronoun — “Wherewithal shall” (KJV, ASV) vs “With what will” (WEB) vs “What may” (YLT) vs “What” (DARBY) vs “with what” (WEBSTER) vs “wherewith” (DRC)
  • v31 [lexical]: translation of the verb for wearing/putting on clothes — “be clothed” (WEB, KJV, ASV, WEBSTER, DRC) vs “put round” (YLT) vs “put on” (DARBY)
  • v32 [grammatical]: phrasing of the need — “ye have” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
  • v33 [textual]: whether to read 'kingdom of God' or 'his kingdom' — “the kingdom of God” (KJV, DARBY, WEBSTER, DRC) vs “God’s” (WEB) vs “his” (ASV) vs “reign” (YLT)
  • v33 [lexical]: translation of the noun for righteousness/justice — “righteousness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “justice” (DRC)
  • v33 [lexical]: translation of the verb for adding/giving — “added unto” (KJV, ASV, DARBY, DRC) vs “to” (YLT, WEBSTER) vs “given to” (WEB)

Sa likod ng pahinang ito

Pinagmulang teksto. Greek (TAGNT, public-domain critical text). Greek New Testament (provided text, exhibiting a Byzantine/Majority type in this chapter)

Mga banal na pangalan: Theos (God), Kyrios (Lord).

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

Academic textual-historical analysis approaches Matthew 6 as a carefully structured compilation of traditional sayings, largely drawn from the Q source and the M (special Matthean) tradition. Scholars identify the first half (verses 1-18) as a cohesive instruction on Jewish piety, organized around three pillars: almsgiving, prayer, and fasting. The Greek text reveals a deliberate polemic; the term 'hypocrites' (hypokritai), originally denoting stage actors, is used rhetorically to distance the Matthean community from the rival synagogue leadership (often identified historically as formative Rabbinic Judaism). The second half (verses 19-34) shifts to wisdom traditions regarding wealth and anxiety, heavily paralleled in Luke and thus attributed to Q. Philological analysis highlights the Semitic underpinnings of the Greek text, such as the personification of wealth as 'Mammon' (an Aramaic term for property or profit) in verse 24, and the idiomatic use of the 'evil eye' (verses 22-23), which in ancient Jewish contexts denoted stinginess or greed, contrasting with the 'single' or generous eye.

Jewish interpretation

In Jewish interpretation, this chapter is read historically as a collection of ethical instructions delivered by a first-century Jewish teacher to a Jewish audience. The text addresses three core pillars of Jewish piety: tzedakah (almsgiving), tefillah (prayer), and ta'anit (fasting). The immediate meaning is grounded in Second Temple Jewish moral exhortation, emphasizing inward devotion over outward display, trusting in divine providence, and rejecting materialism. The language utilizes recognized Jewish idioms of the period to urge a sincere, hypocrite-free adherence to traditional religious duties.

Latter-day Saint

In Matthew 6, Jesus instructs His followers on the inward, sincere nature of true discipleship, contrasting it with the outward, performative piety of hypocrites. He outlines the proper, secretive practice of almsgiving, prayer, and fasting. Within this discourse, He provides a model for prayer (the Lord's Prayer) and commands His audience to prioritize heavenly treasures over earthly wealth, warning that no one can serve both God and Mammon. He concludes with an exhortation to trust in God's providence rather than being anxious about daily physical needs.

Jehovah's Witnesses

In this portion of the Sermon on the Mount, Jesus directs his followers to avoid hypocrisy in almsgiving, prayer, and fasting. He provides a model for prayer that prioritizes God's name, Kingdom, and will over personal needs, and he counsels against anxiety by pointing to God's provision for nature, urging his disciples to seek the Kingdom first instead of pursuing material wealth.

Mga piniling salin na ginawa ng NCB (31)
  • v1: "righteousness" (T, S, A) — Adopts the critical text reading over the Byzantine assimilation to alms.
  • v1: "to be seen by them" (T, S) — Utilizes 'by' for the agent of a passive verb in contemporary English.
  • v1: "the heavens" (T, S) — Accurately reflects the plural noun ouranois.
  • v1: "your Father, the one in the heavens" (S) — Preserves the articular demonstrative pattern of the source Greek.
  • v2: "before you (sg)" (S) — Modernizes the pronoun while preserving the Greek shift to the singular for individual instruction.
  • v2: "Truly" (S) — Conveys the solemn affirmative without archaism.
  • v2: "have in full" (S, A) — Captures the commercial prefix indicating a receipt paid in full.
  • v4: "your almsgiving" (S) — Clearly denotes the act of giving to the poor in a single contemporary noun.
  • v4: "your Father, the one seeing" (S) — Preserves the definite article and participle structure.
  • v4: "will himself repay" (S) — Reflects the emphatic pronoun autos present in the source text.
  • v5: "you pray, you will" (S) — Translates the plural verbs accurately into contemporary English.
  • v6: "inner room" (T, S, A) — Accurately describes the secure, private storeroom of an ancient house.
  • v6: "to your Father, the one in secret" (S) — Preserves the articular demonstrative pattern.
  • v7: "babble" (S, A) — Translates the onomatopoeic battalogēsēte deliberately as 'babble' based on scholarship, addressing the claim disputed among traditions regarding whether the verse condemns devout liturgical repetition or merely manipulative pagan babbling.
  • v7: "Gentiles" (T, S) — Standard translation for ethnikoi referring to non-Jews.
  • v9: "let your name be kept holy" (S, A) — Clearly translates the aorist passive imperative in dignified modern English.
  • v10: "kingdom" (T) — Retains the literal term 'kingdom' to leave open the debate disputed among traditions over whether the petition anticipates a literal future advent or a reality established at Pentecost.
  • v11: "the one for the coming day" (S, A) — Translates epiousios based on prefix derivation as 'the one for the coming day', remaining neutral regarding the claim disputed among traditions that the bread refers supremely to the spiritual sustenance of the Holy Eucharist.
  • v12: "forgave" (S) — Translates the aorist tense verb accurately.
  • v13: "the evil one" (T, S) — Reflects the articular construction, preserving its personal Jewish-Christian context.
  • v13: "Include doxology" (T, S) — Retains the doxology because it is explicitly present in the provided source-language text.
  • v16: "gloomy" (S) — Accurate contemporary single-word equivalent for skythrōpoi.
  • v16: "disfigure ... appear" (T, S) — Maintains the root wordplay present in the Greek text.
  • v18: "to your Father, the one in secret" (S) — Preserves the demonstrative stylistic pattern.
  • v19: "Do not treasure up" (S) — Translates thesaurizō as a direct command against hoarding, which addresses the claim disputed among traditions that this text mandates the abolition of private property.
  • v22: "single" (T, S, A) — Preserves the literal primary meaning while allowing the idiomatic Semitic sense recognized by scholarship to remain an open interpretive layer.
  • v24: "Mammon" (T, A) — Capitalizes the Aramaic personification 'Mammon' based on scholarship, recognizing the interpretive weight behind the claim disputed among traditions regarding literal monastic poverty.
  • v25: "do not be anxious" (T, S) — Correctly translates merimnaō as anxiety rather than mere thought.
  • v26: "Look closely at" (S) — Captures the prefix emphasizing a focused gaze without the archaic 'behold'.
  • v27: "lifespan" (S, A) — Translates hēlikian dynamically because adding a unit of length to time was a known spatial metaphor for life extension.
  • v30: "oven" (T, S) — The klibanos was a domestic baking oven, not a furnace.
Mga limitasyong dapat malaman
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)