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Matthew 6:30 is the thirtieth 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.
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 6:31 and Matthew 6:32 are the thirty-first and thirty-second verses 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.
In Christianity, the Sermon on the Plain refers to a set of teachings by Jesus in the Gospel of Luke, in 6:20–49. [1] This sermon may be compared to the longer Sermon on the Mount in the Gospel of Matthew. [2] Luke 6:12–20a details the events leading to the sermon. In it, Jesus spent the night on a mountain praying to God.
Matthew 6:34 is “Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.” It is the thirty-fourth, and final, 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 concludes the discussion of worry about ...
Matthew 6:19 and 6:20 are the nineteenth and twentieth verses of the sixth chapter of the Gospel of Matthew in the New Testament and are part of the Sermon on the Mount. These verses open the discussion of wealth. These verses are paralleled in Luke 12:33.
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: . For if you forgive men their trespasses, your heavenly Father will also forgive you: But if ye forgive not men their
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]
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