Matthew 6:7-21, 25-34

^I “praying” = proseuchomai. From pros (advantageous for, at, toward) + euchomai (to wish, make a request, pray). This is to pray or pray for, to worship or supplicate. It is more literally exchanging one’s own wishes for God’s.
^II “heap up empty phrases” = battalogeo. 1x in NT. From battos (stammerer) + logos (word, statement, speech, analogy; here, word as an account or accounting; can also be a word that carries an idea or expresses a thought, a saying; a person with a message or reasoning laid out in words; by implication, a topic, line of reasoning, or a motive; can be used for a divine utterance or as Word – Christ); from lego (to speak, tell, mention)}. This is to stammer, be longwinded, repeat in a nonsense way, speaking empty words. It can also be to stutter or blubber.
^III “gentiles” = ethnikos. 4x in NT. From ethnos (people who are united by having similar customs or culture; a tribe, race, nation, or Gentiles in general); probably from etho (custom, culture). This is ethnic, national, foreign, or referring to a Gentile. This is the root that the word “ethnicity” comes from.

^IV “think” = dokeo. From dokos (opinion). This is to have an opinion, seem, appear, think, suppose. It deals with a personal judgment. This is the root of the word “doxology.”
^V “heard” = eisakouo. 5x in NT. From eis (to, into, for, among) + akouo (listen, hear, understand through hearing). This is hearing deeply and intentionally. It can also mean to obey, heed, or comply – understanding prompting action.
^VI “many words” = polulogia. Related to “heap up empty phrases” in v7. 1x in NT. From polus (much, many, abundant) + logos (see note II above). This is many words or a lot of speaking.

^VII “be like” = homoioo. 15x in NT. From homoios (similar to, resembling, like); from the same as homou (together); from homos (the same). This is to compare, liken, resemble, become similar.
^VIII {untranslated} = Theos. From Proto-Indo-European origins, meaning do, put, place. This is God or a god in general.
^IX “Father” = pater. This is father in a literal or figurative sense. Could be elder, senior, ancestor, originator, or patriarch.

^X “knows” = eido. This is to know, consider perceive, appreciate, behold, or remember. It means seeing with one’s eyes, but also figuratively, it means perceiving – seeing that becomes understanding. So, by implication, this means knowing or being aware.
^XI “need” = chreia + echo. Chreia is from chraomai (to use, make use of, give what is needed, act in a specific way, request); related to chre (what is proper, fitting, or necessary). This is the is task, business, or affair. It can also be need, want, or destitution. Echo is to have, hold, possess.
^XII “ask” = aiteo. This is to ask, demand, beg, desire.

^XIII “heaven” = ouranos. May be related to oros (mountain, hill); probably related to airo (raise, take up, lift, remove). This is the air, the sky, the atmosphere, and heaven. It is the sky that is visible and the spiritual heaven where God dwells. Heaven implies happiness, power, and eternity.
^XIV “name” = onoma. May be from ginosko (know, recognize, learn from firsthand experience). This is a name, authority, cause, character, fame, reputation. The name was thought to include something of the essence of the person so it was not thought to be separate from the person.
^XV “be revered as holy” = hagiazo. From hagios (sacred, holy, set apart, different other; physically pure, morally blameless, or ceremonially set apart); from hagnos (holy, sacred, pure ethically, ritually, or ceremonially; prepared for worship, chaste, unadulterated, pure to the core; undefiled by sin; figurative for innocent, modest, perfect). This is to make holy, consecrate, sanctify, set apart as holy, purify, venerate.

^XVI “kingdom” = basileia. From basileus (king, emperor, sovereign); probably from basis (step, hence foot; a pace); from baino (to walk, to go). This is kingdom, rule, authority, sovereignty, royalty, a realm.
^XVII “come” = erchomai. This is to come or go.
^XVIII “will” = thelema. From thelo (to desire, wise, will, intend). This is the act of will, choice, purpose, or decree.
^XIX “be done” = ginomai. This is to come into being, to happen, become, be born. It can be to emerge from one state or condition to another or is coming into being with the sense of movement or growth.
^XX “earth” = ge. This is earth, land, soil, region, country, the inhabitants of an area.

^XXI “give” = didomi. To give, offer, place, bestow, deliver. This is give in a literal or figurative sense.
^XXII “today” = semeron. From hemera (day, time, daybreak); perhaps from hemai (to sit). This is today, now, at present.
^XXIII “daily” = epiousios. 2x in NT. From epeimi or epiousa (next, following, next day or night); {from epi (on, upon, against, what is fitting) + heimi (to go)}. This is necessary, sufficient – what is needed for subsistence or suitable for what is happening.
^XXIV “bread” = artos. Perhaps from airo (raise, take up, lift, remove). This is bread or a loaf. It is a loaf as raised.

^XXV “forgive” = aphiemi. From apo (from, away from) + hiemi (to send). This is send away, release, permit, forgive, allow to depart, discharge, or send forth.
^XXVI “debts” = opheilema. 2x in NT. From opheilo (to be indebted morally or legally – having an obligation one must meet; perhaps from the legal world, but then adopted in reference to morality; used to refer to humanity’s ethical responsibility); probably from ophelos (advantage, gain, profit); from ophello (heaped together, accumulate, increase). This is something owed, an offense, a sin.
^XXVII “debtors” = opheiletes. Related to “debts” in v12. 7x in NT. From opheilo (see note XXVI above). This is one who owes so it is a debtor or someone under obligation. Figuratively, it is a culprit, delinquent, or a sinner.

^XXVIII “bring” = eisphero. 8x in NT. From eis (to, into, for, among) + phero (to bear, bring, lead, make known publicly; to carry in a literal or figurative sense)}. This is to carry in, lead into, or announce. It can be literal or figurative.
^XXIX “time of trial” = peirasmos. From peirazo (to test, try, tempt, or make proof of, scrutinize, or assay something; could also be examine, entice, prove, or discipline); from peira (trial, experiment, attempt, experience, assaying); from the base of peran (over, beyond, across); akin to pera (on the far side); from a derivative or peiro (to pierce). This is a test as in an experiment or assaying. It is also trial, temptation, and discipline. Further, it could be used to mean calamity, affliction, or adversity more generally.
^XXX “rescue” = rhuomai. 18x in NT– including from the Lord’s prayer “deliver us from evil”. Related to eruo (to draw or drag) OR related to rheo (to flow, overflow). This is to rescue or set free. It is to deliver from danger, to snatch up.
^XXXI “evil one” = poneros. From poneo (to toil); related to ponos (pain, trouble, labor, distress, suffering; toil, which implies anguish); from the base of penes (a laborer, poor person, starving or indigent person; someone who works for their living); from pernomai (working for a living; laborer, poor person; to work for daily bread); from peno (to toil to survive day by day). This is bad, evil, wicked, malicious, grievous, or toilsome. Properly, it is something that bears pain – it emphasizes the miseries and pains that come with evil. By contrast, the Greek kakos refers to evil as part of someone’s core character. Also contrasting the Greek sapros, which deals with falling away from a previously embodied virtue. This word can mean ill, diseased, morally culpable, derelict, vicious, malicious, or guilt. It can also refer to the devil or sinners.
^XXXII Some manuscripts add “for yours is the kingdom and the power and the glory into the ages – amen” = hoti + su + eimi + ho + basileia + kai + ho + dunamis + kai + ho + doxa + eis + ho + aion + amen. Eimi is to be, exist. Dunamis is from dunamai (to be able, have power or ability). This is might, strength, physical power, efficacy, energy, and miraculous power. It is force literally or figuratively – the power of a miracle or the miracle itself. Doxa is related to “think” in v7. From dokeo (see note IV above). This is literally something that evokes a good opinion – something that connects to our understanding of intrinsic worth. The ultimate expression of this is, of course, God and God’s manifestation. So, this is opinion, honor, and dignity, but also praise, glory, renown, and worship. Aion is from the same as aei (ever, always, unceasingly, perpetually; on every occasion). This is an age, cycle of time, course, continued duration. It is also used to describe the eternal or forever. This is the word used to discuss the present age or the messianic age. Amen is from Hebrew amen (verily, truly, amen, truth, so be it, faithfulness); from aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This word is literally firmness, but figuratively fidelity, faithfulness, honesty, responsibility, trust, truth, steadfastness. Properly, it is to be sure, certain, or firm. This is a word of emphasis indicating that something crucial follows.

^XXXIII “others” = anthropos. Probably from aner (man, male, husband) + ops (eye, face); {from optanomai (to appear, be seen); perhaps from horao (become, seem, appear)}. This is human, humankind. Used for all genders.
^XXXIV “trespasses” = paraptoma. From para (by, beside, in the presence of) + pipto (to fall in a literal or figurative sense). This is properly, falling away after having been devout or faithful. So, this is a lapse, sin, slip, transgression, offense. It is a deviation from what is true – it could be accidental or unconscious.
^XXXV “heavenly” = ouranios. Related to “heaven” in v9. 9x in NT. From ouranos (see note XIII above). This is heavenly or celestial. It can mean in, belonging to, or coming from heaven or the sky.

^XXXVI “fast” = nesteuo. From a (not, without) + esthio (to eat or figuratively to devour or consume like rust). This is to fast, not eat food, to make a religious fast.
^XXXVII “look” = ginomai. Same as “be done” in v10. See note XIX above.
^XXXVIII “somber” = skuthropos. Related to “others” in v14. 2x in NT– do not look somber when you fast in Matthew 6:16 & they stood still looking sad on the walk to Emmaus in Luke 24:17. From skuthros (sullen) + ops (see note XXXIII above). This is gloomy or sad-faced. It can refer to looking mournful, downcast, or angry.

^XXXIX “hypocrites” = hupokrites. 18x in NT. From hupokrinomai (to answer, pretend, respond as an actor on stage; figuratively, to lie) {from hupo (by, under, about) + krino (to judge, decide, think good, condemn, determine, pass judgment, stand trial, sue; judging whether in court or in a private setting; properly, mentally separating or distinguishing an issue – to come to a choice or decision, to judge positively or negatively in seeking what is right or wrong, who is innocent or guilty; can imply trying, condemning, punishing, or avenging.)}. This is literally an actor. Figuratively, it is someone playing out a role, which is to say, lying, pretending, or being a hypocrite. This is where the word “hypocrite” comes from.
^XL “mark” = aphanizo. 5x in NT. From aphanes (unseen, invisible, hidden); {from a (not, without) + phaino (to bring light, cause to appear, shine, become visible or clear)}. This is to remove, make unseen, disappear, destroy, hide, consume, or cause to disappear.
^XLI “faces” = prosopon. Related to “others” in v14 & “somber” in v16. From pros (at, towards, with) + ops (see note XXXIII above). This is the face, surface, or front. It can imply presence more generally.
^XLII “show” = phaino. Related to “mark” in v16. See note XL above.

^XLIII “truly” = amen. Same as {untranslated} in v13. See note XXXII above.
^XLIV “tell” = lego. Related to “heap up empty phrases” and “many words” in v7. See note II above.
^XLV “received” = apecho. Related to “need” in v8. 19x in NT. From apo (from, away from) + echo (see note XI above). This is to be distant, have fully, abstain, be paid, be distant, be enough. It is having something by detaching it from something else or releasing something else.
^XLVI “reward” = misthos. This is wages, pay, or salary. It can also be reward, recompense, or punishment. It is pay for services rendered in a literal or figurative way, either good or bad.

^XLVII “put oil on” = aleipho. 9x in NT. From a (with) + liparos (oil, fatty; something luxurious); {from lipos (fat, grease)}. This is to anoint whether for medical reasons, as part of hospitality, for a dead body, for a celebration or festival, or to show respect.
^XLVIII “head” = kephale. This is head or chief. It can be a literal head or, figuratively, a ruler or lord. It can also refer to a corner stone. This is where the word “cephalic” comes from.
^XLIX “wash” = nipto. 17x in NT. From nizo (to cleanse). This is to wash, particularly the hands, feet, or face. This word is often used for ceremonial or ritual ablution as when Jesus washes the disciples’ feet in John 13 and during debates about the tradition of the elders as in Matthew 15 and Mark 7.

^L “be seen” = phaino. Same as “show” in v16. See note XLII above.
^LI “secret” = kruptos. 19x in NT. From krupto (to hide by covering, secret, hidden things). This is something concealed, hidden, secret, or private. It can also refer to the inner nature. This is the root of the word “cryptography.”
^LII “sees” = blepo. This is literally to see – it is primarily used in the physical sense. However, figuratively it can be seeing, which includes attention and so to watchfulness, being observant, perceiving, and acting on the visual information. It can also mean beware.
^LIII “reward” = apodidomi. Related to “give” in v11. From apo (from, away from) + didomi (see note XXI above). This is to give back, return, give away. It is to restore as when one makes payment – to rend what is due, to sell.

^LIV “store up” = thesaurizo. 8x in NT. From thesauros (treasure, storehouse, deposit; wealth in a literal or figurative sense); from the same as tithemi (to place, lay, set, establish). This is to store up or treasure up – to amass in a literal or figurative sense. This is where the word “thesaurus” comes from.
^LV “treasures” = thesaurus. Related to “store up” in v19. 17x in NT. See note LIV above.
^LVI “moth” = ses. 3x in NT. Perhaps from Hebrew sas (moth, grub); perhaps from the same as sus (root may mean to skip as in jump for joy; a crane or a swift bird; a horse as leaping). This is moth.
^LVII “rust” = brosis. 11x in NT. From bibrosko (to eat). This is food and the act of eating. It is eating in a literal or figurative sense.
^LVIII “consume” = aphanizo. Same as “mark” in v16. See note XL above.

^LIX “thieves” = kleptes. 16x in NT. From klepto (to steal secretively). This is a thief that steals using stealth rather than violence. It is a thief in a literal or figurative sense.
^LX “break in” = diorusso. 4x in NT. From dia (through, for the sake of, across, thoroughly) + orusso (to dig, burrow, or excavate). This is to dig through i.e. break into a house.
^LXI “steal” = klepto. Related to “thieves” in v19. 13x in NT. See note LIX above.
^LXII “heart” = kardia. Literally the heart, but figuratively mind, character, inner self, will, intention, thoughts, feelings. Also, the center of something. The word heart is only used figuratively in the Old and New Testaments. This is where “cardiac” comes from.

^LXIII “worry about” = merimnao. 19x in NT. From merimna (care, worry, anxiety; being separated from the whole); from merizo (to divide, part, share, distribute, assign; figuratively, to differ); from meros (part, share, portion figurative or literal); from meiromai (to get your share, receive one’s allotment). This is to be anxious, distracted, or care for. It is being pulled in different directions – usually a negative.
^LXIV “life” = psuche. From psucho (to breathe, blow). This is breath, the breath of life, the self, individual, soul. This is the word for that which makes a person unique – their identity, will, personality, affections. This isn’t the soul as the immortal part of us, but as our individuality. It is also not life as a general concept, but specific to people. This is where the words psyche and psychology come from.
^LXV “eat” = phago. This is to eat or figuratively to consume like rust does.
^LXVI “drink” = pino. This is to drink, literally or figuratively.

^LXVII “body” = soma. Perhaps from sozo (to save, heal, rescue); from sos (safe, well, rescued). This is body or flesh. It can be body in a literal or figurative sense (as the body of Christ). This is where the word “somatic” comes from.
^LXVIII “wear” = enduo. From en (in, on, at, by, with, among) + duno (to sink into, set like the sun); {from duo (to go down, sink, or set)}. This is to put on as when one puts on clothes. It is the idea of sinking into one’s clothing.
^LXIX “more” = pleion. Related to “many words” in v7. From polus (see note VI above). This is many, more, great, having a greater value, more excellent.
^LXX “food” = trophe. 16x in NT. Perhaps from trepho (to bring up, rear, nourish, fatten, nurse; properly, to enlarge through proper nourishment). This is nourishment in a literal or figurative sense. By implication, it can be ration or wages.
^LXXI “clothing” = enduma. Related to “wear” in v25. 8x in NT. From enduo (see note LXVIII above). This is clothing, especially outer robes. This is clothing as something one sinks into.

^LXXII “look” = emblepo. Related to “sees” in v18. 12x in NT. From en (in, on, at, by, with) + blepo (see note LII above). This is to look at, gaze, consider, stare, see clearly, look with particular interest.
^LXXIII “birds” = pteinon. 14x in NT. From petomai (to fly). This is a bird or something with wings.
^LXXIV “air” = ouranos. Same as “heaven” in v9. See note XIII above.
^LXXV “sow” = speiro. Probably from spao (to pull or draw like one draws a sword). This is sowing a seed or scattering. It is sowing in a literal or figurative sense.
^LXXVI “reap” = therizo. From theros (summer; the heat, which implies summer); from thero (to heat). This is to gather or harvest.

^LXXVII “gather” = sunago. From sun (with, together with, closely associated) + ago (to lead, bring, carry, guide, go, drive). This is to lead together and so to assemble, bring together, welcome with hospitality, or entertain. In the sense of assembly, this is the root of the word “synagogue.”
^LXXVIII “barns” = apotheke. Related to “store up” and “treasures” in v19. 6x in NT. From apotithemi (to put aside, put away, renounce); {from apo (from, away from) + tithemi (see note LIV above)} This is somewhere that things are stored like a barn or repository.
^LXXIX “feeds” = trepho. Related to “food” in v25. 9x in NT. See note LXX above.
^LXXX “more” = mallon. This is rather, more than, or better.
^LXXXI “value” = diaphero. Related to “bring” in v13. 13x in NT. From dia (through, because of, across, thoroughly) + phero (see note XXVIII above). This is to carry through as in all the way to the end. It is differing or fully distinguishing – separating by comparison. Literally, it means transport – figuratively it can mean report or surpass.

^LXXXII “can” = dunamai. Related to {untranslated} in v13. See note XXXII above.
^LXXXIII “add” = prostithemi. Related to “store up” and “treasures” in v19 & “barns” in v26. 18x in NT. From pros (at, to, toward, with) + tithemi (see note LIV above). This is to add, place to, bring together for a reason, or add up.
^LXXXIV “single” = heis. This is one, a person, only, some.
^LXXXV “hour” = pechus. 4x in NT. This is forearm or cubit, a unit measuring around a foot and a half.
^LXXXVI “span of life” = helikia. 8x in NT. From the same as helikos (of what size, how much; properly, full grown, an adult); from helix (mature, adult, of the same age). This refers to maturity, stature, life span, or being of a suitable age. It could refer to maturity in terms of years or size.

^LXXXVII “consider” = katamanthano. 1x in NT. From kata (down, against, according to) + manthano (to learn key facts, gain knowledge from experience; generally implies reflection as part of the learning process); from math– (thinking things through). This is to consider carefully, learn precisely, grasp conclusively, understand, observe.
^LXXXVIII “lilies” = krinon. 2x in NT. This is a lily, perhaps a red anemone or sword lily.
^LXXXIX “field” = agros. This is a field as a place where one grows crops or pastures cattle. It can also refer to a farm or lands. This is one of the roots of “agriculture.”
^XC “grow” = auxano. From auksano (to grow or enlarge, whether literal or figurative). This is growing whether in size or mature or greatness or some other metric.
^XCI “toil” = kopiao. From kopos (labor that leads to exhaustion, depletion, weariness, fatigue; working until worn out); from kopto (to cut, strike, cut off; beating the chest to lament and so to mourn). This is working with effort, whether of the body or mind, growing weary, feeling tired, working hard.
^XCII “spin” = netho. 2x in NT. From neo (to spin). This is spin.

^XCIII “Solomon” = Solomon. 12x in NT. From Hebrew shelomoh (Solomon, meaning “peaceful”); from shalam (to be complete or sound; to have safety mentally, physically, or extending to one’s estate; so, if these things are safe and complete, the implication is that one would be friendly; and, if being friendly, one would make amends and that friendship would be reciprocated). This is Solomon, meaning “peaceful.”
^XCIV “glory” = doxa. Same as {untranslated} in v13. See note XXXII above.
^XCV “clothed” = periballo. From peri (about, concerning, all around, encompassing) + ballo (to throw, cast, place, put, drop). This is to thrown around, clothe, array, put on.
^XCVI “one” = heis. Same as “single” in v27. See note LXXXIV above.

^XCVII “grass” = chortos. 15x in NT. This is food, grass, hay, wheat. It can also be a place of feeding, garden, court, or pasture.
^XCVIII “is alive” = eimi. Same as {untranslated} in v13. See note XXXII above.
^XCIX “tomorrow” = aurion. 14x in NT. Perhaps from aer (air that we breathe); from aemi (to breathe or blow). This is tomorrow.
^C “thrown” = ballo. Related to “clothed” in v29. See note XCV above.
^CI “oven” = klibanos. 2x in NT. This is oven or furnace for baking.

^CII “much” = polus. Related to “many words” in v7 & “more” in v25. See note VI above.
^CIII “clothe” = amphiennumi. 4x in NT. From the same as amphoteroi (both, around, all) + hennumi (to clothe, invest). This is to put on, clothe.
^CIV “of little faith” = oligopistos. 6x in NT– 5 in Matthew & 1 in Luke. From oligos (few, small, short, brief, puny) + pistis (faith, faithfulness, belief, trust, confidence; to be persuaded or come to trust); from peitho (to have confidence, urge, be persuaded, agree, assure, believe, have confidence, trust). This is of little faith – incredulous, lacking confidence.
^CV “saying” = lego. Same as “tell” in v16. See note XLIV above.
^CVI “wear” = periballo. Same as “clothed” in v29. See note XCV above.

^CVII “gentiles” = ethnos. Related to “Gentiles” in v7. See note III above.
^CVIII “seek” = epizeteo. 13x in NT. From epi (on, upon, against, what is fitting) + zeteo (to seek, search for, desire. searching for something by inquiring or investigation; to seek in a literal or figurative sense; to worship God). This is to desire, search for, seek, or want. It is following through on a personal goal by seeking.
^CIX “need” = chrezo. Related to “need” in v8. 5x in NT. From chre (see note XI above) This is to need, want, or desire.
^CX “all” = hapas. From hama (at once, together with) + pas (all, every, every kind of) OR from a (with) + pas (see above). This is all; every part working together as a unit.

^CXI “seek” = zeteo. Related to “seek” in v32. See note CVIII above.
^CXII “first” = proton. From protos (what is first, which could be the most important, the first in order, the main one, the chief); from pro (before, first, in front of, earlier). This is firstly, before, in the beginning, formerly.
^CXIII “righteousness” = dikaiosune. From dikaios (correct, righteous – implies innocent; this is that which conforms to God’s notion of justice, uprightness); from dike (the principle of justice; that which is right in a way that is very clear; a decision or the execution of that decision; originally, this word was for custom or usage; evolved to include the process of law, judicial hearing, execution of sentence, penalty, and even vengeance; more commonly, it refers to what is right); may be from deiknumi (to show, point out, exhibit; figurative for teach, demonstrate, make known). This is judicial or divine approval of character or action. This is righteousness, justice, justness, divine righteousness.
^CXIV “given” = prostithemi. Same as “add” in v27. See note LXXXIII above.

^CXV “bring worries” = merimnao. Same as “worry about” in v25. See note LXIII above.
^CXVI “trouble” = kakia. 11x in NT. From kakos (bad, evil, harm, ill; this is evil that is part of someone’s core character – intrinsic, rotted, worthless, depraved, causing harm; it is deep inner malice that comes from a rotten character). This is wickedness, evil, trouble, misfortune, inner malice, badness. It is inherent evil, depravity, causing harm.
^CXVII “enough” = arketos. 3x in NT– same word as “today’s trouble is enough for today” from Matthew 6:34. From arkeo (to assist, be satisfied or sufficient; properly, to ward off, by extension being satisfactory). This is enough or satisfactory.
^CXVIII “today” = hemera. Related to “today” in v11. See note XXII above.