STRONGS NT 1751: ἐνόνταἐνόντα, τά, see ἔνειμι.

Strong’s Greek 1751 (ἐνόντα, enonta) denotes “the things that are within.” It directs attention away from outward appearance and toward the inner dispositions, motives, and treasures that reside in the heart.

New Testament Context: Luke 11:41

In its sole New Testament occurrence, Jesus rebukes Pharisaic preoccupation with ceremonial washings:

“But give as alms what is within you, and then everything will be clean for you.” (Luke 11:41)

Here “what is within” functions as a metonym for the heart’s resources—compassion, mercy, and generosity. Genuine giving, springing from internal transformation, secures the purity that ritual alone cannot achieve.

Inner Reality and Divine Assessment

Scripture consistently affirms that God weighs the inner person:
• “For the LORD sees not as man sees. For man looks at the outward appearance, but the LORD looks at the heart.” (1 Samuel 16:7)
• “Surely You desire truth in the inmost being.” (Psalm 51:6)

The term therefore highlights the domain where true holiness begins. Religious activity lacking inward integrity is judged deficient (Matthew 23:26).

Continuity with Old Testament Revelation

Prophets like Isaiah (Isaiah 29:13) condemned lips that honored God while hearts were far from Him. Jesus’ use of enonta stands in that same prophetic tradition, calling Israel back to covenant sincerity.

Almsgiving as Outward Overflow of Inward Life

By linking enonta with almsgiving, Jesus frames benevolence as an expression of inner righteousness, not a means to earn it. Paul echoes the principle: “Each one should give what he has decided in his heart to give… for God loves a cheerful giver.” (2 Corinthians 9:7) The act becomes authentic when the heart is already captivated by God’s grace.

Contrasted with Pharisaic Ritualism

The Pharisees meticulously cleansed cups and dishes yet neglected justice and the love of God. Enonta exposes that inversion of priorities. Ritual purity, though prescribed under Mosaic Law, was never intended to substitute for moral purity. When the heart is pure, external conduct follows naturally.

Doctrinal and Practical Implications

1. Regeneration targets the inner person; outward reform without new birth is insufficient (John 3:3).
2. Sanctification progresses from the inside out: “Guard your heart with all diligence, for from it flow springs of life.” (Proverbs 4:23)
3. Stewardship flows from a renewed heart, making generosity an act of worship rather than compliance.

Historical Reception and Exegesis

Early church expositors such as Chrysostom emphasized that “the gift is weighed by the intention of the giver, not by the amount.” Reformers similarly insisted that righteousness is imputed to the believer and then manifested in deeds, aligning with Jesus’ focus on enonta.

Pastoral Application

• Preaching should probe motives, not merely behaviors.
• Discipleship must nurture inner virtues—humility, compassion, integrity.
• Corporate worship benefits from moments of heart examination (1 Corinthians 11:28).
• Benevolence ministries ought to encourage sacrificial giving that springs from love rather than public recognition.

Enonta thus becomes a searching reminder that God’s primary concern is the condition of the heart. When “the things that are within” are surrendered to Him, outward life—relationships, speech, stewardship—will reflect the purity He desires.