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put away his wife, let him give her a 32 letter of divorce. But I say unto you, that whoever shall put away his wife except for cause of fornication makes her commit adultery, and whoever marries her that is put away commits adultery. Again, ye have heard that it has been said to the ancients, Thou shalt not forswear thyself, but shall render unto the 34 Lord what thou hast sworn. But I say unto you: Do not swear at all; neither by the heaven, because it is the throne 35 of God, nor by the earth, because it is the footstool of his feet, nor by Jerusalem, because it is the city of the great King. 36 Neither shalt thou swear by thy head, because thou canst not make one hair 37 white or black. But let your word be, Yea, yea-Nay, nay; but what is more than these is from* evil.

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Ye have heard that it has been said, 29 Eye for eye and tooth for tooth. But I say unto you, not to resist evil; but whoever shall strike thee on thy right 40 cheek, turn to him also the other; and * Or, 'the evil one.'

to him that would go to law with thee and take thy coat, leave thy cloak also. 41 And whoever will compel thee to go one 42 mile, go with him two. To him that

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asks of thee give, and from him that desires to borrow of thee turn not away. 48 Ye have heard that it has been said, Thou shalt love thy neighbour and hate thine enemy. But I say to you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who insult you and persecute you, that ye may be the sons of your Father which [is] in the heavens; for he makes his sun rise on evil and good, and 46 sends rain on just and unjust. For if ye should love those who love you, what reward have ye? Do not also " the tax-gatherers the same? And if ye should salute your brethren only, what do ye do extraordinary? Do not also 48 the tax-gatherers do the same? Be ye, therefore, perfect as your Father in the heavens is perfect.

VI. Take heed not to do your alms* before Many read, 'your righteousness,'—i.e., in general.

men to be seen of them, otherwise ye have no reward with your Father who 2 [is] in the heavens. When, therefore, thou doest alms, sound not a trumpet before thee as the hypocrites do in the synagogues and in the streets, so that they may have glory from men. Verily I say unto you, they have* their reward. But thou, when thou doest alms, let not thy left hand know what thy right hand does; so that thine alms may be in secret, and thy Father who sees in secret himself will render [it] to thee openly.

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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. • But thou, when thou prayest, enter into thy chamber, and having shut thy door, pray to thy Father who is in secret, and

*Have' is compounded with a preposition, which gives it the force of having all they have to expect-they have the whole of it already, απεχουσι. It is expressed in English by laying the tone on 'have.'

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thy Father who sees in secret will render [it] to thee openly. But when ye pray, use not vain repetitions, as those who are of the nations; for they think that they shall be heard through their • much speaking. Be not ye, therefore, like them, for your Father knows of what things ye have need before ye › beg [anything] of Him. Thus, therefore, pray ye: Our Father who art in the heavens, let thy name be sanctified, 10 let thy kingdom come, let thy will be "done as in heaven so upon the earth, give 12 us to day our needed bread,* and forgive

* Or, 'to-morrow's'-or, 'till to-morrow.' exovalov may be daily in the sense of 'till tomorrow.' A nearly analogous word (this is only used here) means to-morrow, and is often used in Acts and Luke. This has the form of an adjective derived from that. But many object to this, as not according to the analogy of Greek, and understand it to mean needed. Origen declares it is a word unknown to classical or popular Greek. The analogy of περιουσίας, superfluous, more than what is needed, seems to me the plainest and most natural explanation of it. They had only what was directly and immediately for them or their need, eri, and not what was, wepi, surrounded with abundance,

us our debts, as we also forgive our 13 debtors, and lead us not into temptation, 14 but save us from evil.* For if ye forgive

men their offences, your heavenly Father 15 will forgive you also; but if ye do not forgive men their offences, neither will your Father forgive your offences.

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And when ye fast, be not as the hypocrites, downcast in countenance: for they disfigure their faces so that they may appear fasting to men; verily I say " unto you they have† their reward. But thou, [when] fasting, anoint thy head 18 and wash thy face, so that thou mayest not appear fasting unto men, but to thy Father who [is] in secret; and thy Father who sees in secret shall render [it] to thee.

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Lay not up for yourselves treasures upon the earth, where moth and rust spoils, and where thieves dig through 20 and steal; but lay up for yourselves

* Or, 'from the evil one.' T. R. adds: For thine is the kingdom, and the power, and the glory, for ever. Amen.'

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