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Matthew 6:9 is the ninth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse is the opening of the Lord's Prayer , one of the best known parts of the entire New Testament.
The first part of this chapter, Matthew 6:1–18, deals with the outward and inward expression of piety, referring to almsgiving, private prayer and fasting. [2] New Testament scholar Dale Allison suggests that this section acts as "a sort of commentary" on Matthew 5:21-48, or a short "cult-didache": Matthew 5:21-48 details "what to do", whereas Matthew 6:1-18 teaches "how to do it". [3]
Matthew 6:14–15 are the fourteenth and fifteenth verses of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. These verses come just after the Lord's Prayer and explain one of the statements in that prayer.
Matthew 6:27 is the twenty-seventh verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse continues the discussion of worry about material provisions.
Matthew 6:7 is not generally seen as a condemnation of repetitive prayer. Jesus himself gives a prayer to be repeated in Matthew 6:9, and Matthew 26:44 is noted to be repeating a prayer himself. This verse is read as a condemnation of rote prayer without understanding of why one is praying.
Matthew 9 is the ninth chapter of the Gospel of Matthew in the New Testament. It continues the narrative about Jesus' ministry in Galilee as he ministers to the public, working miracles, and going through all the cities and towns of the area, preaching the gospel, and healing every disease. [ 1 ]
Matthew 6:7–16 from the 1845 illuminated book of The Sermon on the Mount, designed by Owen Jones. In the King James Version of the Bible the text reads: Be not ye therefore like unto them: for your Father knoweth what things ye have need of, before ye ask him. The World English Bible translates the passage as:
This commentary suggests that ελεημοσυνην may have been introduced here through a copyist's mistake, as the same word is also used in Matthew 6:2. [4] Jack Lewis also argues that dikaisune was the original wording as eleemosune appears in Matthew 6:2, and that that verse would be redundant if the two words are the same. [5]