The  phrases that begin with "let us/him/them/etc. are from the Greek third-person imperatives. In English, all imperatives are second-person commands, addressed to the one you are speaking to. In ancient Greek, the form is not only used for commands but requests. It is also used in the third person. This is transformed in most Biblical translations by changing it to a second person phrase because with "let him/them" do whatever the verb is. This distorts the form from third person to the second person making the subject of the verb an object.. This strains the meaning. It is better translated simply as "he must" plus the verb. A longer explanation here.

There are around fifty of Jesus's verses where he uses this "let" phrase. In English, all commands are the second person, given to the person addressed. However, in Greek, the imperative form, used for both commands and requests, can be "given" to an object. This is usually translated in the Bible into a second-person command beginning with "let...." followed by the command verb with the subject as its object. When we see a "let," however, we cannot assume a third-person command because a very common verb also translated as "let" in the sense of "let her alone." Adding the "let" turns the third-person command, a strong statement of desire, into a weak second-person command for something to be allowed. However, often the third-person form of the verb is disregarded entirely. This is true, for example, in the Lord's Prayer, which begins with a series of third-person commands.

There are two better approaches to translation. One is to add a helping verb "may" to the beginning of a declarative sentence. "May that name of yours be made holy. May that kingdom of yours show up." However, this makes the verb look a little-bit like a subjunctive, something that could or should happen. Perhaps the best approach is to use the helping verb "must." "The name of yours must be made holy. That kingdom of yours must show up." There is a verb in Greek that is translated in the Bible as "must," but it actually means "it is needed," so correctly translated there is no confusion between the verb and the verb form.

Ἀββά [1 verse](Hebrew word) "Abba" is abba, the Hebrew word for "father." -- "Abba" is uniquely used by Jesus here. It not a childish form of the word, but the Aramaic word used at the time to refer to "father," specifically one's own father. according to academics. The Hebrew term used in the OT is "ab," which was only used eight or nine  times to refer to God as the Father, such as in Isaiah 63:16,  Psalm 89:26. Isaiah uses the term most frequently, four times.

Ἅβελ [3 verses](Hebrew Name) "Abel" is from Abel, which is the Hebrew name for Adam's second son. It means "transitory" and is a metaphor for "vanity." As with most biblical names, it is not in the form of a Greek word.

Ἀβιάθαρ [1 verse](proper noun) "Abiathar" is the Greek spelling of a name. Abiathar was Ahimelech’s son. - This Abiathar is the name of the high priest in David's time written in Greek letters.

Ἀβραὰμ [18 verses](Hebrew name) "Abraham" is Abraam, which is the Greek form of "Abraham." -- This is from the Greek spelling of "Abraham."

The accusative absolute is a participle of impersonal verbs (those not having a noun or pronoun as a subject)  at the beginning of a sentence, These phrases provide more information about the relative timing of the participle and verb. The present participle is used with simultaneous actions ("during," "while"). The aorist participle is used with preceding actions ("when" and "after'").  The perfect participle indicates actions continuing from the past to the present. The future is less common, generally found after the particle ὡς (hōs) "in view of the fact that" or "on the grounds that.

An Adverbial Accusative when an accusative adjective is used to quantify (or limit) the action of a verb. An adverbial accusative may be used to express a limitation by indicating: measure, distance, the time, the manner , a reference point. "how much," "how," "when," etc. A direct object without a verb or preposition acts as an adverb describing the verb's action.

A false double accusative assumes an "is" between the two words. The  second acts a a predicate to the first, that is, something affirmed or denied.

A true double accusative has two objects to the verb. This is limited to verbs of:

• teaching, reminding
• clothing, anointing
• inquiring, asking
• other types of causative ideas

ἀχαρίστους  [1 verse] (adj pl masc acc) "Unthankful" is  acharistos, which means "ungracious", "unpleasant", "without grace or charm", and "thankless."  - "Unthankful" is a verb that means "ungracious", "unpleasant", "without grace or charm", and "thankless."

ἀχρεῖον [2 verses](adj sg masc acc) "Unprofitable" is achreios, which means "useless," "unprofitable," esp. "unfit for war," "helpless," "foolish," and "without cause."

ἄχρι " [3 verses] (prep, adv) "Until" is from achri, which means "until," "continually," "as far is," "so long as," and "as far as."  - "Until" is from another uncommon word that means "until," but unlike the more common word for "until," it also has the sense of "continually until."

ἀδελφὴ [5 verses] (noun sg fem nom) "Sister" is adelphe, which means "daughter of the same mother," "kinswoman," and it a term of endearment.  - "Sister" is female forms of the word that means "kin," and generally it means "child of the same mother."