KJV: And 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.
YLT: And when thou mayest pray, thou shalt not be as the hypocrites, because they love in the synagogues, and in the corners of the broad places -- standing -- to pray, that they may be seen of men; verily I say to you, that they have their reward.
Darby: And when thou prayest, thou shalt not be as the hypocrites; for they love to pray standing in the synagogues and in the corners of the streets so that they should appear to men. Verily I say unto you, They have their reward.
ASV: And when ye pray, ye 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 of men. Verily I say unto you, They have received their reward.
| προσεύχησθε | you pray |
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Parse: Verb, Present Subjunctive Middle or Passive, 2nd Person Plural Root: προσεύχομαι Sense: to offer prayers, to pray. |
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| ἔσεσθε | you shall be |
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Parse: Verb, Future Indicative Middle, 2nd Person Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ὡς | like |
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Parse: Adverb Root: ὡς Sense: as, like, even as, etc. |
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| ὑποκριταί | hypocrites |
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Parse: Noun, Nominative Masculine Plural Root: ὑποκριτής Sense: one who answers, an interpreter. |
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| φιλοῦσιν | they love |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: φιλέω Sense: to love. |
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| συναγωγαῖς | synagogues |
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Parse: Noun, Dative Feminine Plural Root: συναγωγή Sense: a bringing together, gathering (as of fruits), a contracting. |
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| γωνίαις | corners |
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Parse: Noun, Dative Feminine Plural Root: γωνία Sense: corner. |
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| τῶν | of the |
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Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| πλατειῶν | streets |
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Parse: Noun, Genitive Feminine Plural Root: πλατεῖα Sense: a broad way, a street. |
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| ἑστῶτες | standing |
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Parse: Verb, Perfect Participle Active, Nominative Masculine Plural Root: ἵστημι Sense: to cause or make to stand, to place, put, set. |
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| προσεύχεσθαι | to pray |
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Parse: Verb, Present Infinitive Middle or Passive Root: προσεύχομαι Sense: to offer prayers, to pray. |
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| ὅπως | so that |
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Parse: Conjunction Root: ὅπως Sense: how, that. |
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| φανῶσιν | they might be seen |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Plural Root: φαίνω Sense: to bring forth into the light, cause to shine, shed light. |
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| τοῖς | - |
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Parse: Article, Dative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἀνθρώποις | by men |
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Parse: Noun, Dative Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| ἀμὴν | Truly |
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Parse: Hebrew Word Root: ἀμήν Sense: firm. |
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| λέγω | I say |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| ἀπέχουσιν | they have |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἀπέχω Sense: have. |
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| μισθὸν | reward |
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Parse: Noun, Accusative Masculine Singular Root: μισθός Sense: dues paid for work. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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Greek Commentary for Matthew 6:5
These were the usual places of prayer (synagogues) and the street corners where crowds stopped for business or talk. If the hour of prayer overtook a Pharisee here, he would strike his attitude of prayer like a modern Moslem that men might see that he was pious. [source]
Reverse Greek Commentary Search for Matthew 6:5
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]
This verb is common in the papyri for receiving a receipt, “they have their receipt in full,” all the reward that they will get, this public notoriety. “They can sign the receipt of their reward” (Deissmann, Bible Studies, p. 229). So Light from the Ancient East, pp. 110f. Αποχη Apochē means “receipt.” So also in Matthew 6:5. [source]
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]
Lit., having been placed. Took his stand. It implies taking up his position ostentatiously; striking an attitude. But not necessarily in a bad sense. See on Luke 19:8; and compare Acts 5:20. Standing was the ordinary posture of the Jews in prayer. Compare Matthew 6:5; Mark 11:25. [source]
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]
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]
First aorist passive participle of ιστημι histēmi Struck an attitude ostentatiously where he could be seen. Standing was the common Jewish posture in prayer (Matthew 6:5; Mark 11:25). [source]
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]
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]
Second aorist active participle of τιτημι tithēmi to place. The very idiom used in Acts 7:60 of Stephen. Not in ancient writers and only six times in the N.T. (Mark 15:19; Luke 22:41; Acts 7:60; Acts 9:40; Acts 20:36; Acts 21:5). Certainly kneeling in prayer is a fitting attitude (cf. Jesus, Luke 22:41), though not the only proper one (Matthew 6:5). Paul apparently prayed aloud (προσηυχατο prosēuxato). [source]
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]
Present middle indicative of κειμαι keimai The predicate adjective is from τετρα tetra (Aeolic for τεσσαρες tessares four) and γωνος gōnos (γωνια gōnia corner, Matthew 6:5) here only in N.T. As in Ezekiel 48:16, Ezekiel 48:20. It is a tetragon or quadrilateral quadrangle (Revelation 21:12.). [source]
Distributive use of ανα ana but with the nominative (used as adverb, not preposition) rather than the accusative (as a preposition) as appears also in Mark 14:19; John 8:9; with κατα kata in Romans 12:5, “a barbaric construction” according to Charles.Street (πλατεια plateia). For which word (broad way, οδος hodos understood) see Matthew 6:5, here the singular, but includes all the streets.Transparent Old word (from δια dia through, αυγη augē ray, shining through), here alone in N.T. [source]
For which word (broad way, οδος hodos understood) see Matthew 6:5, here the singular, but includes all the streets. [source]
Second perfect predicate participle of ιστημι histēmi intransitive and followed by επι epi and the accusative case γωνιας gōnias as already in Revelation 3:20 Old word for angle (Matthew 6:5), also in Revelation 20:8.Holding Present active participle of κρατεω krateō to hold fast (Mark 7:3; John 20:23). The four winds (cf. Matthew 24:31) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see Acts 27:14) were unfavourable (Charles). There is an angel of the fire (Revelation 14:18) and an angel of the waters (Revelation 16:5).That no wind should blow (ινα μη πνεηι ανεμος hina mē pneēi anemos). Negative purpose clause with ινα μη hina mē and the present active subjunctive, “lest a wind keep on blowing.”Upon any tree Accusative case here with επι epi rather than the preceding genitives (γησ ταλασσης gēsthalassēs), “upon the land or upon the sea,” but “against any tree” (picture of attack on the tree like a tornado‘s path). [source]
Old word for angle (Matthew 6:5), also in Revelation 20:8. [source]