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."

ἀδελφὸς [37 verses](noun sg masc nom) "Brother" is adelphos, which means "son of the same mother," "kinsman," "colleague," "associate," and "brother." -- The word translated as "brother" means a biological brother, any kinsmen, and more broadly and friend or associate.

ἀδικῶ [2 verses](verb 1st sg pres ind act) "I do...wrong" is adikeo, which, as a verb means to "be or do wrong," "injure," "harm," in games or contests, "play foul," "sin," and as a noun, "wrong doing," "a wrong," "harm" and "injury."  - "I do...wrong" is from a word that as a verb, as used here, means "to be or do wrong" "to harm," and "to injure," and as a noun means "wrongdoing," and "harm." Jesus only uses this verb twice.

ἀδικίας.” [5 verses](noun sg fem gen) "Of iniquity" is from adikia, which means "wrongdoing", "injustice", "a wrongful act," and "offense." -- The Greek noun translated as "of iniquity" means "wrongdoing", "injustice", "a wrongful act," and "offense." It is also an uncommon verb for Jesus to use.

ἀδίκους. [4 verses](adj pl masc acc) "Unjust' is adikos, which means "illegal", "unrighteous," unjust", "obstinate", "unmanageable", "unjust", "unrighteous [of things]," and "one who play unfairly. -- The Greek adjective translated as "unjust" is from an adjective that means  "illegal," unjust", "obstinate", "unmanageable", "unjust", "unrighteous [of things]," and "one who play unfairly."   In modern terms, we would say "unfair". The noun form means "injustice".  It is the negative of the Greek word usually translated as "righteous," which has the sense of "virtue."

ἀδυνατήσει [1 verse](verb 2nd sg fut ind mid or, more likely, verb 3rd sg fut ind act ) "Shall be impossible" is from adynateo, which means "to be unable to do," "lack strength," and of things, "to be impossible." -- The word translated as "will be impossible" is a verb that means "to be unable to do." It is the negative form of the verb commonly translated as "can," which means  "to be able to do," "to have the power to do."  While the form of the verb could be the second person future, "you are going to be unable to do nothing," this double negative would really mean "you are going to be unable to do anything." It could also be the verb form that matches all the verb forms in the sentence, "it will be unable to do anything," with the "it" referring as it has all through the verse, to the stubborn spirit. 

ἀδύνατόν [3 verses](adj sg masc/fem/neut acc) "Impossible" is adynatos, which means "unable to do a thing," "without power," "powerless," "without strength," "without skill," "(of things) impossible," and "unrealizable." As an adverb, "weakly," and "feebly."  - "Impossible" is from an adjective that means "unable to do a thing," "without power," and "powerless." Of things, it means "impossible," and "unrealizable." It comes from the negative of the word means "having power." A word that is often translated as "can" in the Greek.

ἀετοί. [2 verses](noun pl masc nom) "Eagles" is aetos, which means "eagle," (which was considered a bird of omen) "eagle as a standard (of the Roman legions)," and "omen."  - Eagles" is from the Greek word for "eagle," "bird of omen," or "omen." It is a Greek word, but this word was used in the Septuagint to translate the Hebrew word for "eagle" (nesher), which means both "eagle" and "vulture." Among the Jews, it was forbidden to eat eagles, along with buzzards and vultures, so they were grouped among carrion birds. Some uses of this word, such as Micah 1:16, which refers to the baldness of eagles, clearly referring to vultures, which are bald. (Bald eagles, of course, are not bald but have white feathers on their adult heads and were not known in the ancient world.) While there are positive characteristics of eagles in Jewish writing, based on their size and strength. This view of eagles in the West is positive, but this comes from Greek and Roman culture, which had a very positive view of the bird, but they also saw eagles as a bird of omen.

ἀγαλλιαθῆναι [3 verses](verb aor inf pass) "To rejoice" is agalliao means "rejoice exceedingly" and is a later form of agallomai, which means to "glorify," and "exalt," especially the idea of "paying honor" to God. - -- The verb translated as "rejoiced", which literally means "much leaping" and generally, to "celebrate." Jesus uses it only three times. This word doesn't appear in non-biblically influenced Greek. It appears first in the Greek OT where it translated many different Hebrew words that mean "rejoin," "be glad," "shout," "exalt,"  and so on. This word is a version of a more common Greek word that means "glorify," and "exalt," but the Judean use of this word seems broader.

“Ἀγαπήσεις [32 verses](2nd sg aor subj act) "Love" is agapao, which means "to care for," "to be fond of," "to greet with affection," "to persuade," "to caress," "to prize," "to desire," "to be pleased with," and "to be contended with."  This love is more associated with affection in relationships where we are obligated. Jesus uses another word. Jesus uses another word, phileô, which means "to love," "to like," "to be fond of doing," and "to show affection" to express "love" in the sense of like and dislike. He never uses the word eros, which describes romantic, sexual love. -- (CW) The word translated as "love" expresses a lot of different ideas including "to care for," "to be fond of," "to greet with affection," "to persuade," and "to be contented with." Jesus however, applies it to relationships where we have a duty to care for others: family, God, etc. Another word, also translated as "love," is used to for relationships of affectionate friendship that are more voluntary. To distinguish this word, translating it as "cares for" seems to work best. See this article on love for more information. CW - Confusing Word - This is one of two different verbs with different meanings translated as "love" so the translation confuses them.

ἀγάπη [12 verses] (noun sg fem nom) "The love" is agape, which means "the love of a husband and wife," "love of God by man," "brotherly love," "charity," and "alms." Jesus uses it to describe the people and things that we care about or should care about. -- (CW) The noun translated as "love" expresses a lot of different ideas including "caring of spouses" "caring of God" and "charity" in the sense of giving to the poor. In the Gospels, it is usually translated as "love" or "beloved." The "love" is confusing because two different words are translated as "love,"  This word implies a sense of responsibility. The other word means enjoying one another. Translating this word as "caring" or "compassion" often works best. See this article on love for more information. CW - Confusing Word -- This "love" is one of two different Greek noun translated as "love," but they mean different things.

ἀγαπητόν: [2 verses]( adj sg masc acc ) "Wellbeloved" is agapetos, which means "that with one must be content" when specifically applied to only children. In the choice of least evils, it means "to be acquiesced in." It means desirable" (of things), and "beloved" (of people) as used in the Septuagint.

ἀγαθοποιῆσαι   [4 verses](verb aor inf act ) "Do good" is from agathopoieo, which means "to do good", "to do well", "to act rightly," and "to exert a beneficial influence." -- The verb translated as "to do good" means "to do good", "to do well", "to act rightly," and "to exert a beneficial influence." It combines the verb meaning "to make" or "to perform" with the common Greek adjective meaning "useful", "worthwhile," and "of high quality." This word only appears in the Bible and in the works a thousand years after Christ of Claudius Ptolemy. an Alexandrian mathematician, astronomer, astrologer, geographer, and music theorist. See this article on "good" and this one on "evil."

ἀγαθὸν [23 verses](adj sg neut nom) "Good" is agathos which means "good" and, when applied to people, "well-born," "gentle," "brave," and "capable." When applied to things, it means "serviceable," "morally good," and "beneficial." - The adjective translated as "good" means "useful," "worthwhile," and "of high quality. As a noun, the word "valuable" or "valuables" in the plural makes the idea clearer than "good" and "goods." See this article on "good" and this one on "evil."  This is not the word most often and less ambiguously translated as "good." 

ἀγγαρεύσει [1 verse] (3rd sg aor subj act) subj act) "Shall compel...to go" is from aggareuo, which means "to press into service." -- The word translated as "compel" means "to press into service." It is an uncommon word for Christ to use. In the Bible it appears only here and in the story of Simon of Cyrene so its sense if very specific.

ἀγγείοις [1 verse] (noun pl neut dat) "Vessels" is from aggeion, which means "vessel," "pail," "bucket," sack," "receptacle," "reservoir," "coffin," and "sarcophagus."  - The word for "vessels" means any container from "receptacle," to a "sack," to a "coffin."