Matthew 6

when you have shut your door
Though some translations render this as an imperative (e.g., “shut your door”), the underlying Greek word is a participle and not an imperative verb (κλείσας; kleisas). The translation here helps to reflect that the main verbal phrases in this verse are “go into your inner room” and “pray to your Father.” While these commands predominate, the participle κλείσας (kleisas) indicates an accompanying step, as prayer should be carried out “when you have shut your door.” Jesus phrases it this way to emphasize that prayer is not to be an act of public performance. Rather, we are to pray to our Father “in secret” after shutting the door for a time of personal interaction with Him.

the evil one
The use of the Greek article makes explicit that this is not some general evil, but rather something substantive: “the evil one” (τοῦ πονηροῦ; tou ponērou). Scripture consistently uses this terminology to refer to Satan (cf. Matt 5:37; 6:13; 13:19, 38; John 17:15; Eph 6:16; 2 Thess 3:3; 1 John 2:13, 14; 3:12; 5:18, 19), and he is likewise the referent in this verse.

others
While the common Greek word ἄνθρωπος (anthrōpos) is usually translated as “man,” here, the phrase τοῖς ἀνθρώποις (tois anthrōpois; lit. “the men”) functions more generically and is thus translated as “others,” rather than “men,” as Jesus draws a parallel between believers’ forgiveness of others and God’s forgiveness of them. Sinful people should easily be able to forgive other sinners, and Jesus teaches the amazing truth here that if they do so, the sinless heavenly Father will also forgive them.

others
Refer to the discussion on verse 14 above.

serve
This translation normally renders the δουλ (doul) root as “slave.” However, there are actually two different verbs connected to this root. One is causative and has the notion of “to enslave,” while the other is generic and describes what a slave does, namely, “to serve.” Moreover, since English does not use the verb “slave” to describe the actions of a slave, the verb “serve” is used. There are times when “enslaved” is used even with the non-causative form of the verb δουλεύω (douleuō): 1) when the verb emphasizes a state of servitude (i.e., slavery); 2) when the verb is used with “masters” that are not persons (e.g., sin); or 3) when the verb is used with other terms that already employ “slave.” Here, in Matthew 6:24, the word δουλεύω (douleuō) is rendered as “serve” to capture the subordinate role of an individual to the master.

cubit
The Greek word used here is πῆχυς (pēchys), literally “forearm” or “cubit.” It was a common unit of measurement describing the distance from the elbow joint to the tip of the middle finger, about 18 in. or 45 cm. Most English translations render the word as “hour” or “day” here because Jesus is speaking of preserving one’s life. Jesus’ use of “cubit” πῆχυς (pēchys) rather than a temporal measurement such as “day” (ἡμέρα; hēmera) or “hour” (ὥρα; hōra) creates a more vivid, visual description. While time cannot be seen, one can visualize the length of a cubit. This also points to the reality that God has already measured out each person’s life span (cf. Ps 39:5), and its predetermined length cannot be changed.

life span
The use of “cubit” (πῆχυς; pēchys) has also led some translations to render ἡλικία (hēlikia; “life span”) as “stature.” While the semantic range of the word allows for such an idea, the word itself more generally refers to the extent of something, be it duration, height, length, size, or even maturity. The context of this verse demands “life span” rather than “stature” since Jesus is speaking of the preservation of one’s life and not one’s physical height. As mentioned previously, the use of “cubit” as a physical measurement provides a vivid description of an otherwise abstract concept.

tomorrow will worry about itself
The Greek word for both occurrences of “worry” in this verse is the same (μεριμνάω; merimnaō). The term also appears in verses 25, 27, 28, and 31. Therefore, the consistent translation of this term throughout the paragraph retains the wordplay Jesus intended in the entire section as well as specifically in verse 34. This consistent translation strengthens the force of Jesus’ message by linking all the statements. In verse 34, the repetition of the verb “worry” accentuates the foolishness and faithlessness of bringing the concerns of tomorrow into today, since God will provide for the concerns of each day.