Mat 5:1 Viendo la multitud, subi al monte; y sentndose, vinieron a l sus discpulos.

Mat 5:2 Y abriendo su boca les enseaba, diciendo:

Mat 5:3 Bienaventurados los pobres en espritu, porque de ellos es el reino de los cielos.

Mat 5:3 3107 A-NPM 3588 T-NPM 4434 A-NPM 3588 T-DSN
4151 N-DSN 3754 CONJ 846 P-GPM 2076 V-PXI-3S
3588 T-NSF 932 N-NSF 3588 T-GPM 3772 N-GPM
Mat 5:3 3107 A-NPM 3588 T-NPM 4434 A-NPM 3588 T-DSN 4151 N-DSN
3754 CONJ 846 P-GPM 2076 V-PXI-3S 3588 T-NSF 932 N-NSF 3588 T-GPM
3772 N-GPM
G3107

makrios; forma prol. del poet. mkar (sign. lo mismo);

supremamente bendecido; por extens. afortunado, bien librado:-bendecir, bienaventurado,
dichoso, glorioso.
G3107
makarios ( G3107) bendito, feliz, bienaventurado. Se traduce dichoso en
1Co_7:40 ms dichosa, en grado comparativo. Vase BIENAVENTURADO, etc.
makarios ( G3107) relacionado con makarizo (vase BIENAVENTURADO). Se usa
en las bienaventuranzas en Mat_5 y en Luk_6, y es especialmente frecuente en el Evangelio de
Lucas, hallndose 7 veces en el libro de Apocalipsis (1.3; 14.13; 16.15; 19.9; 20.6; 22.7,14). Se
traduce como bendito en un solo pasaje, tanto en la RV como en la RVR, en 1Ti_1:11 el
glorioso evangelio del Dios bendito (VHA: del bienaventurado Dios). Se traduce como
bienaventurado en casi todos los pasajes. Vanse BIENAVENTURADO, DICHOSO.
makarios ( G3107) bienaventurado. Se usa en las bienaventuranzas de Mat_5 y de
Luk_6: Es especialmente frecuente en el Evangelio de Lucas, y se halla siete veces en Apocalipsis
(1.3; 14.13; 16.15; 19.9; 20.6; 22.7,14). Se dice dos veces de Dios (1Ti_1:11; 6.15). En las
bienaventuranzas el Seor indica no solo los caracteres que reciben bendicin, sino tambin la
naturaleza de lo que es el mayor bien. Vanse BENDITO, DICHOSO.
Varias de las bienaventuranzas en este pasaje son paradojas: es decir, afirmaciones que parecen
contradecir el sentido comn, pero que aqu expresan los verdaderos valores del reino de Dios.
Esto es, los que son humildes en su pobreza; los que son pobres de corazn y de voluntad; los que
se humillan delante de Dios, mirndose como verdaderos pobres en su presencia; los que todo lo
esperan de su bondad, y oyen con temor respetuoso sus palabras. De la herencia que toca a stos,
son excluidos los que alimentan un espritu orgulloso y un corazn lleno de soberbia, que tienen
puesto nicamente en las cosas de la tierra. ?????

Los pobres en espritu: otra posible traduccin: los que tienen espritu de pobres; los que no
ponen su esperanza ni su confianza en los bienes materiales, sino en Dios. Cf. Sal 22.24; 69.3233; Is 29.19; 61.1-2; Mt 11.5; Lc 4.18; Stg 2.5. ???
Mat 5:3 Blessed are the poor in spirit, etc. - Or, happy, from or , not, and ,
fate, or death: intimating, that such persons were endued with immortality, and consequently
were not liable to the caprices of fate. Homer, Iliad i, 330, calls the supreme gods,
, the ever happy and Immortal gods, and opposes them to ,
mortal men.

,
Be ye witnesses before the immortal gods, and before mortal men.
From this definition we may learn, that the person whom Christ terms happy is one who is not
under the influence of fate or chance, but is governed by an all-wise providence, having every step
directed to the attainment of immortal glory, being transformed by the power into the likeness of
the ever-blessed God. Though some of the persons, whose states are mentioned in these verses,
cannot be said to be as yet blessed or happy, in being made partakers of the Divine nature; yet
they are termed happy by our Lord, because they are on the straight way to this blessedness.
Taken in this light the meaning is similar to that expressed by the poet when describing a
happy man.
Felix, qui potuit rerum cognoscere causas: Atque metus omnes et inexorabile Fatum
Subjecit pedibus; strepitumque Acherontis avari!
Virg. Geor. ii. v. 490
Which may be thus paraphrased: Happy is he who gains the knowledge of the first cause of all things; who can
trample on every fear, and the doctrine of inexorable Fate; and who is not terrified
by death, nor by the threatened torments of the invisible world!
Poor in spirit - One who is deeply sensible of his spiritual poverty and wretchedness.
, a poor man, comes from , to tremble, or shrink with fear. Being destitute of
the true riches, he is tremblingly alive to the necessities of his soul, shrinking with fear lest he
should perish without the salvation of God. Such Christ pronounces happy, because there is but a
step between them and that kingdom which is here promised. Some contend, that
should be referred to , and the verse translated thus: Happy, or blessed in spirit, are the
poor. But our Lord seems to have the humiliation of the spirit particularly in view.
Kingdom of heaven - Or, , of the heavens. A participation of all the blessings
of the new covenant here, and the blessings of glory above. See this phrase explained, Mat_3:2
(note). Blessed are the poor! This is Gods word; but who believes it? Do we not say, Yea, rather,
Blessed is the rich?
The Jewish rabbins have many good sayings relative to that poverty and humility of spirit
which Christ recommends in this verse. In the treatise called Bammidbar Rabbi, s. 20, we have

these words: There were three (evils) in Balaam: the evil eye, (envy), the towering spirit, (pride),
and the extensive mind (avarice).
Tanchum, fol. 84. The law does not abide with those who have the extensive mind, (avarice),
but with him only who has a contrite heart.
Rabbi Chanina said, Why are the words of the law compared to water? Because as waters flow
from heights, and settle in low places, so the words of the law rest only with him who is of an
humble heart. See Schoettgen.
Mat 5:3 Blessed (makarioi). The English word blessed is more exactly represented by the Greek
verbal eulogetoi as in Luk_1:68 of God by Zacharias, or the perfect passive participle
eulogemenos as in Luk_1:42 of Mary by Elizabeth and in Mat_21:9. Both forms come from
eulogeo, to speak well of (eu, logos). The Greek word here (makarioi) is an adjective that
means happy which in English etymology goes back to hap, chance, good-luck as seen in our
words haply, hapless, happily, happiness. Blessedness is, of course, an infinitely higher and
better thing than mere happiness (Weymouth). English has thus ennobled blessed to a higher
rank than happy. But happy is what Jesus said and the Braid Scots New Testament dares to
say Happy each time here as does the Improved Edition of the American Bible Union Version.
The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men,
but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in
Rev_14:13. Already in the Old Testament the Septuagint uses it of moral quality. Shaking itself
loose from all thoughts of outward good, it becomes the express symbol of a happiness identified
with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery,
and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue,
and therefore of happiness, it substitutes faith and love (Vincent). Jesus takes this word happy
and puts it in this rich environment. This is one of the words which have been transformed and
ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions,
accounted by the world miserable, or with rare and difficult (Bruce). It is a pity that we have not
kept the word happy to the high and holy plane where Jesus placed it. If you know these
things, happy (makarioi) are you if you do them (Joh_13:17). Happy (makarioi) are those who
have not seen and yet have believed (Joh_20:29). And Paul applies this adjective to God,
according to the gospel of the glory of the happy (makariou) God (1Ti_1:11. Cf. also Tit_2:13).
The term Beatitudes (Latin beatus) comes close to the meaning of Christ here by makarioi. It
will repay one to make a careful study of all the beatitudes in the New Testament where this
word is employed. It occurs nine times here (Mat_5:3-11), though the beatitudes in Mat_5:10 and
Mat_5:11 are very much alike. The copula is not expressed in either of these nine beatitudes. In
each case a reason is given for the beatitude, for (hoti), that shows the spiritual quality
involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the
Talmud (itself later than the New Testament, though of separate origin). That is of small
moment. The originality of Jesus lies in putting the due value on these thoughts, collecting them,
and making them as prominent as the Ten Commandments. No greater service can be rendered
to mankind than to rescue from obscurity neglected moral commonplaces (Bruce). Jesus
repeated his sayings many times as all great teachers and preachers do, but this sermon has
unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it
stands out as the greatest single sermon of all time, in its penetration, pungency, and power.
The poor in spirit (hoi ptochoi toi pneumati). Luke has only the poor, but he means
the same by it as this form in Matthew, the pious in Israel, for the most part poor, whom the
worldly rich despised and persecuted (McNeile). The word used here (ptochoi) is applied to the
beggar Lazarus in Luk_16:20, Luk_16:22 and suggests spiritual destitution (from ptosso to
crouch, to cower). The other word penes is from penomai, to work for ones daily bread and so

means one who works for his living. The word ptochos is more frequent in the New Testament
and implies deeper poverty than penes. The kingdom of heaven here means the reign of God in
the heart and life. This is the summum bonum and is what matters most.
Blessed: Mat_5:4-11, Mat_11:6, Mat_13:16, Mat_24:46; Psa_1:1, Psa_2:12, Psa_32:1,
Psa_32:2, Psa_41:1, Psa_84:12, Psa_112:1; Psa_119:1, Psa_119:2, Psa_128:1, Psa_146:5;
Pro_8:32; Isa_30:18; Luk_6:20,Luk_6:21-26, Luk_11:28; Joh_20:29; Rom_4:6-9; Jam_1:12;
Rev_19:9, Rev_22:14
the poor: Mat_11:25, Mat_18:1-3; Lev_26:41, Lev_26:42; Deu_8:2; 2Ch_7:14, 2Ch_33:12,
2Ch_33:19, 2Ch_33:23, 2Ch_34:27; Job_42:6; Psa_34:18, Psa_51:17; Pro_16:19, Pro_29:23;
Isa_57:15, Isa_61:1, Isa_66:2; Jer_31:18-20; Dan_5:21, Dan_5:22; Mic_6:8; Luk_4:18,
Luk_6:20, Luk_18:14; Jam_1:10; Jam_4:9, Jam_4:10
for: Mat_3:2, Mat_8:11; Mar_10:14; Jam_2:5
G3107 makarios Total KJV Occurrences: 49
blessed, 43
Mat_5:3-11 (9), Mat_11:6, Mat_16:16-17 (2), Mat_24:46, Luk_1:45, Luk_10:20-23 (5),
Luk_11:27-28 (2), Luk_12:37-38 (2), Luk_12:43, Luk_14:14-15 (2), Joh_20:29 (2), Act_20:35,
Rom_4:7-8 (2), 1Ti_1:11, 1Ti_6:15, Tit_2:13, Jam_1:12, Jam_1:25, Rev_1:3, Rev_14:13,
Rev_16:15, Rev_19:9, Rev_22:6-7 (2), Rev_22:14
happy, 5
Joh_13:17, Act_26:2, Rom_14:22, 1Pe_4:14 (2)
happier, 1
1Co_7:40
Blessed ()
As this word and its cognates occur at least fifty-five times in the New Testament, it is
important to understand its history, which is interesting because it is one of those numerous
words which exhibit the influence of Christian association and usage in enlarging and dignifying
their meaning. It is commonly rendered blessed, both in the A. V. and Rev., and that rendering
might properly be given it in every instance.
Its root is supposed to be a word meaning great, and its earlier meaning appears to be limited
to outward prosperity; so that it is used at times as synonymous with rich. It scarcely varies from
this meaning in its frequent applications to the Grecian gods, since the popular Greek ideal of
divine blessedness was not essentially moral. The gods were blessed because of their power and
dignity, not because of their holiness. In general, says Mr. Gladstone (Homer and the Homeric
Age) the chief note of deity with Homer is emancipation from the restraints of moral law.
Though the Homeric gods have not yet ceased to be the vindicators of morality upon earth, they
have personally ceased to observe its rules, either for or among themselves. As compared with
men, in conduct they are generally characterized by superior force and intellect, but by inferior
morality.
In its peculiar application to the dead, there is indicated the despair of earthly happiness
underlying the thought of even the cheerful and mercurial Greek. Hence the word was used as
synonymous with dead. Only the dead could be called truly blessed. Thus Sophocles (Oedipus
Tyrannus):
From hence the lesson learn ye
To reckon no man happy till ye witness

The closing day; until he pass the border

Which severs life from death, unscathed by sorrow.
And again (Oedipus at Colonus):
Happiest beyond compare,
Never to taste of life:
Happiest in order next,
Being born, with quickest speed
Thither again to turn
From whence we came.
Nevertheless, even in its pagan use, the word was not altogether without a moral background.
The Greeks recognized a prosperity which waited on the observance of the laws of natural
morality, and an avenging Fate which pursued and punished their violation. This conception
appears often in the works of the tragedians; for instance, in the Oedipus Tyrannus of
Sophocles, where the main motive is the judgment which waits upon even unwitting violations of
natural ties. Still, this prosperity is external, consisting either in wealth, or power, or exemption
from calamity.
With the philosophers a moral element comes definitely into the word. The conception rises
from outward propriety to inward correctness as the essence of happiness. But in all of them,
from Socrates onward, virtue depends primarily upon knowledge; so that to be happy is, first of
ail, to know. It is thus apparent that the Greek philosophy had no conception of sin in the Bible
sense. As virtue depended on knowledge, sin was the outcome of ignorance, and virtue and its
consequent happiness were therefore the prerogative of the few and the learned.
The biblical use of the word lifted it into the region of the spiritual, as distinguished from the
merely intellectual, and besides, intrusted to it alone the task of representing this higher
conception. The pagan word for happiness (, under the protection of a good genius
or daemon) nowhere occurs in the New Testament nor in the Scriptures, having fallen into
disrepute because the word daemon, which originally meant a deity, good or evil, had acquired
among the Jews the bad sense which we attach to demon. Happiness, or better, blessedness, was
therefore represented both in the Old and in the New Testament by this word . In the
Old Testament the idea involves more of outward prosperity than in the New Testament, yet it
almost universally occurs in connections which emphasize, as its principal element, a sense of
God's approval founded in righteousness which rests ultimately on love to God.
Thus the word passed up into the higher region of Christian thought, and was stamped with
the gospel signet, and laden with all the rich significance of gospel blessedness. It now takes on a
group of ideas strange to the best pagan morality, and contradictory of its fundamental positions.
Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a
happiness identified with pure character. Behind it lies the clear cognition of sin as the fountainhead of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as
the basis of virtue, and therefore of happiness, it substitutes faith and love. For the aristocracy of
the learned virtuous, it introduces the truth of the Fatherhood of God and the corollary of the
family of believers. While the pagan word carries the isolation of the virtuous and the contraction
of human sympathy, the Gospel pushes these out with an ideal of a world-wide sympathy and of a
happiness realized in ministry. The vague outlines of an abstract good vanish from it, and give
place to the pure heart's vision of God, and its personal communion with the Father in heaven.
Where it told of the Stoic's self-sufficiency, it now tells of the Christian's poverty of spirit and
meekness. Where it hinted at the Stoic's self-repression and strangling of emotion, it now throbs
with a holy sensitiveness, and with a monition to rejoice with them that rejoice, and to weep with
them that weep. From the pagan word the flavor of immortality is absent. No vision of abiding

rest imparts patience and courage amid the bitterness and struggle of life; no menace of the
destiny of evil imposes a check on human lusts. The Christian word blessed is full of the light of
heaven. It sternly throws away from itself every hint of the Stoic's asserted right of suicide as a
refuge from human ills, and emphasizes something which thrives on trial and persecution, which
glories in tribulation, which not only endures but conquers the world, and expects its crown in
heaven.
The poor ( )
Three words expressing poverty are found in the New Testament. Two of them, and
, are kindred terms, the latter being merely a poetic form of the other, and neither of
these occurs more than once (Luk_21:2; 2Co_9:9). The word used in this verse is therefore the
current word for poor, occurring thirty-four times, and covering every gradation of want; so that
it is evident that the New Testament writers did not recognize any nice distinctions of meaning
which called for the use of other terms. Luke, for instance (Luk_21:2, Luk_21:3), calls the widow
who bestowed her two mites both and . Nevertheless, there is a distinction,
recognized by both classical and ecclesiastical writers. While is of narrow means, one
who earns a scanty pittance, is allied to the verb , to crouch or cringe, and
therefore conveys the idea of utter destitution, which abjectly solicits and lives by alms. Hence it
is applied to Lazarus (Luk_16:20, Luk_16:22), and rendered beggar. Thus distinguished, it is
very graphic and appropriate here, as denoting the utter spiritual destitution, the consciousness
of which precedes the entrance into the kingdom of God, and which cannot be relieved by one's
own efforts, but only by the free mercy of God. (See on 2Co_6:10; and see 2Co_8:9.)
G4434
CONNOTACIN DE HUMILLARSE en contraste al orgullo o
soberbia de la carne
ptocos ( G4434) (de ptosso, agacharse o esconderse por temor) adjetivo que describe
a uno que se agacha. Se usa como nombre, mendigo (Luk_14:13,21: pobres; 16.20,22:
mendigo); como adjetivo, pobres rudimentos (Gl 4.9), esto es, cargado de pobreza,
impotente para enriquecer, descriptivo, metafricamente, de la religin de los judos. En tanto
que prosaites es un trmino descriptivo de un mendigo, y destaca su acto de mendigar, ptocos
destaca su condicin de pobreza. Vase POBRE.
ptocos ( G4434) para cuyo significado vanse MENDIGAR, MENDIGO, B, tiene el
sentido amplio de pobre: (a) literalmente (p.ej., Mat_11:5; 26.9, 11; Luk_213, que acenta el
trmino, una viuda evidentemente pobre; Joh_12:5, 6, 8; 13.29; Jam_2:2, 3, 5, 6); hay
constantes instrucciones instando a asistir a los pobres (Mat_19:21; Mc 10.21; Luk_14:13, 21;
Luk_18:22; Rom_15:26; Gl 2.10); (b) metafricamente (Mat_5:3; Luk_6:20; Rev_3:17).

G4434

ptochos
Thayer Definition:
1) reduced to beggary, begging, asking alms
2) destitute of wealth, influence, position, honour
2a) lowly, afflicted, destitute of the Christian virtues and eternal riches
2b) helpless, powerless to accomplish an end
2c) poor, needy

3) lacking in anything
3a) as respects their spirit
3a1) destitute of wealth of learning and intellectual culture which the schools afford (men
of this class most readily give themselves up to Christs teaching and proved them
selves fitted to lay hold of the heavenly treasure)
Part of Speech: adjective
A Related Word by Thayers/Strongs Number: from ptosso (to crouch, akin to G4422 and
the alternate of G4098)
Citing in TDNT: 6:885, 969
G4434

ptojs; de ptsso, acurrucarse; afn a G4422 alt. de G4098);

mendigo, pordiosero (como agazapndose), i.e. pobre (estrictamente denotando mendicidad
absoluta o pblica, aunque tambin usado en sentido calificado o relativo; en tanto que G3993
prop. sing. solo circunstancias adversas en privado), lit. (a menudo usado como sustantivo) o fig.
(afligido):-mendigo, pobre.
G4434

ptochos
Total KJV Occurrences: 35
poor, 32
Mat_5:3, Mat_11:5, Mat_19:21, Mat_26:9, Mat_26:11, Mar_10:21, Mar_12:42-43 (2), Mar_14:5,
Mar_14:7, Luk_4:18, Luk_6:20, Luk_7:22, Luk_14:13, Luk_18:21-22 (2), Luk_19:8, Luk_21:3,
Joh_12:5-6 (2), Joh_12:8, Joh_13:29, Rom_15:26, 1Co_13:3, 2Co_6:10, Gal_2:10, Jam_2:2-3
(2), Jam_2:5-6 (2), Rev_3:17, Rev_13:16
beggar, 2
Luk_16:20, Luk_16:22
beggarly, 1
Gal_4:9
G4434
PTOCHOS4434
LA VERDADERA POBREZA
La Versin Reina Valera Antigua traduce ptochos con "pobre". Es una traduccin perfectamente
correcta y hay mucha riqueza de significado tras ella. Cuando Jess ley la leccin en la sinagoga
de Nazaret, escogi el pasaje que dice que el Espritu del Seor est sobre el Siervo de Dios para
que le sea predicado el evangelio a los "pobres" (Lc. 4:18). Cuando Jess present sus
credenciales, por as decir, a los discpulos de Juan, que haban venido a preguntarle si realmente
l era el Ungido, su respuesta culmin con estas palabras: "...a los 'pobres' es anunciado el
evangelio" (Mt. 11:5). Las Bienaventuranzas comienzan con: "Bienaventurados los pobres en
espritu" (Mt. 5:3). En todos estos casos se usa la palabra prochos.
En griego hay dos palabras que significan "pobre". Est penes, que simplemente describe al
hombre para quien la vida y el vivir son un continuo batallar; al hombre que es el reverso del que
vive en la abundancia. Y est la palabra ptochos, procedente del verbo prossein, que significa
agacharse o rebajarse, y no describe simplemente la pobreza llevadera, la lucha del hombre
laborioso para tener sus necesidades cubiertas, sino la pobreza miserable, la del individuo que no

tiene literalmente nada y que est en inminente peligro de caer vctima de la inanicin. En primer
lugar, notemos que ptochos no describe la pobreza pasable, sino la total indigencia.
Detrs de ptochos hay dos palabras hebreas, ebion y eni cuyos significados han pasado por una
interesante evolucin en tres etapas. (a) Significan simplemente "pobre", en el sentido de
carencia de bienes de este mundo (Dt. 15:4, 11). (b) Despus llegan a significar, porque pobre,
"vejado y oprimido" (Am. 2:6; 8:4). (c) Y es entonces cuando dan el gran salto en su significado.
Si un hombre es pobre, vejado y oprimido, no tiene influencia en el mundo ni poder ni prestigio.
No puede esperar ayuda de nadie, y, cuando todas las fuentes de la tierra se han secado para l,
entonces, solamente puede esperar el socorro de Dios. Por tanto, estas palabras describen
finalmente a las personas que, por no tener nada en la tierra, han puesto su total y absoluta
confianza en Dios (Am. 5:12; Sal. 10:2, 12, 17; 12:5; 14:6; 68:10).
Ahora es cuando estamos en situacin de alcanzar el pleno significado de la bienaventuranza,
"Bienaventurados los pobres en espritu", la cual, primeramente, significa: bienaventurado el
hombre que tiene un claro sentido de su miserable pobreza delante de Dios; el hombre que no
slo siente mera insatisfaccin, sino el que dice: "Dios, s propicio a m, pecador". Pero tambin
significa: bienaventurado el hombre que, teniendo este claro sentido de su condicin misrrima,
pone toda su confianza en Dios. As, pues, la bienaventuranza expresa: bienaventurado el hombre
que es consciente de su desesperada nece. sidad y que est completamente cierto de que en Dios,
y slo en Dios, esa necesidad puede ser satisfecha. En el NT, el "pobre" es aquel que se da cuenta
de su abyecto desvalimiento y de la opulencia de las riquezas de la gracia de Dios.
En la mayoria de los casos el conocimiento est relacion ado con la experiencia en la vida,
con relacin al trato con Dios, no es mero intelecto es vivir.
Jess est hablando de la condicin de determinadas personas? O bie la condicin que
hemos de adquirir todo cryenet? Es una condicin tica? Espiritual?
Soy yo pobre en el espiritu? Debo serlo o buscarlo? Cmo? Es un fruto del ES?
Qu es el espritu del hombre?