The Fallible Study Bible

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Luke12:22–31

Do Not Worry

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Luke 12:22–31 — Do Not Worry. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

22

Then Jesus said to His disciples, “Therefore I tell you, do not worry about your life, what you will eat, or about your body, what you will wear.

Berean Standard Bible · CC0

Greek — tap a word ↓

de Eipen pros autou tous mathētas Dia touto legō hymin mē merimnate tē psychē ti phagēte mēde tō hymōn sōmati ti endysēsthe

Word by word22 · parsed
δὲdeThenG1161
√ δέ — but, and, etcConjunction
Light connective; Luke uses it to turn from the crowd to the disciples.
ΕἶπενEipen[Jesus] saidG2036
√ ἔπω — to speak or say (by word or writing)VerbAorist Indicative Active3rd Person Singular
πρὸςprostoG4314
√ πρός — a preposition of directionPreposition
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τοὺςtousG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
μαθητὰςmathētasdisciplesG3101
√ μαθητής — a learner, iNounAccusative Masculine Plural
mathētēs: learner The address narrows: the parable went to the crowd, the remedy for anxiety to those already following. Ellicott: those “already been called to the consciousness of a higher life.”
ΔιὰDiaThereforeG1223
√ διά — through (in very wide applications, local, causal, or occasional)Preposition
dia: on account of With touto, an inferential hinge. Anxiety about necessities is treated as the poor man's version of the rich fool's error (so Maclaren), not a separate topic.
τοῦτοtouto. . .G3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Singular
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
μὴmē{do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
μεριμνᾶτεmerimnateworryG3309
√ μεριμνάω — to be anxious aboutVerbPresent Imperative Active2nd Person Plural
merimnaō: to be anxious about (G3309) Present imperative with mē: forbids continuing a condition. The verb recurs at 12:25 and 12:26 (three times in five verses) and occurs in only 17 NT verses in all. Martha is “anxious” (merimnas) about many things at Luke 10:41; Paul turns it to proper care for others at 1 Cor 12:25 and Phil 2:20, so the verb itself is not the sin; its object and its trustlessness are. Maclaren reports the sense of being “torn in pieces.” ⚙ That etymology is a traditional association with merizō (to divide), not a settled derivation; it is offered as a picture, not a proof.
τῇtēaboutG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
ψυχῇpsychēyour lifeG5590
√ ψυχή — breath, iNounDative Feminine Singular
psychē: life, soul (G5590) Dative of reference: anxious “for” the life. In Luke 12 the word is threaded: the fool's soul (12:19), the soul required (12:20), now the disciple's soul released from care. What God can demand back in a night cannot be secured by storehouses.
τίtiwhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
φάγητεphagēteyou will eatG5315
√ φάγω — to eat (literally or figuratively)VerbAorist Subjunctive Active2nd Person Plural
Aorist subjunctive in a deliberative question: “what are we to eat?” The anxious mind speaks in this mood.
μηδὲmēde[or]G3366
√ μηδέ — but not, not evenConjunction
τῷtōaboutG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Neuter Singular
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
σώματιsōmatibodyG4983
√ σῶμα — the body (as a sound whole), used in a very wide application, literally or figurativelyNounDative Neuter Singular
sōma: body Paired with psychē to cover the whole person, inner life and outer frame; v. 23 will argue from these two.
τίtiwhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
ἐνδύσησθεendysēstheyou will wearG1746
√ ἐνδύω — to invest with clothing (literally or figuratively)VerbAorist Subjunctive Middle2nd Person Plural
endyō: to clothe (middle) The disciple “putting on” clothing for himself; contrast v. 28, where God “clothes” (amphiezei) the grass and, much more, the disciple.
23

For life is more than food, and the body more than clothes.

Berean Standard Bible · CC0

Greek — tap a word ↓

gar hē psychē estin pleion tēs trophēs kai to sōma tou endymatos

Word by word12 · parsed
γὰρgarForG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
gar: for Gives the first reason for the command of v. 22.
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
ψυχὴpsychēlifeG5590
√ ψυχή — breath, iNounNominative Feminine Singular
psychē Subject of an argument from the greater: life is a gift received without anxiety (Maclaren, Gill), so its upkeep may be trusted to the Giver.
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
πλεῖόνpleionmore thanG4119
√ πλείων — more in quantity, number, or qualityAdjectiveNominative Neuter SingularComparative
pleiōn: more (comparative) The whole syllogism rests on this word. Luke states as fact what Matthew asks; the a fortiori (“how much more”) logic will return twice (vv. 24, 28).
τῆςtēsG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Feminine Singular
τροφῆςtrophēsfoodG5160
√ τροφή — nourishment (literally or figuratively)NounGenitive Feminine Singular
trophē: nourishment From the root of trephō (v. 24); the noun and the verb frame the raven illustration.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
τὸtotheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Singular
σῶμαsōmabodyG4983
√ σῶμα — the body (as a sound whole), used in a very wide application, literally or figurativelyNounNominative Neuter Singular
τοῦtou[more] thanG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Singular
ἐνδύματοςendymatosclothesG1742
√ ἔνδυμα — apparel (especially the outer robe)NounGenitive Neuter Singular
endyma: garment (G1742) Rare (8 NT verses); the Verifier records it as shared with Matthew 6:28 in the parallel discourse. Clothing and food together define the body's needs that v. 22 named.
24

Consider the ravens: They do not sow or reap, they have no storehouse or barn; yet God feeds them. How much more valuable you are than the birds!

Berean Standard Bible · CC0

Greek — tap a word ↓

katanoēsate tous korakas hoti ou speirousin oude therizousin hois estin ouk tameion oude apothēkē kai ho Theos trephei autous posō mallon hymeis diapherete tōn peteinōn

Word by word25 · parsed
κατανοήσατεkatanoēsateConsiderG2657
√ κατανοέω — to observe fullyVerbAorist Imperative Active2nd Person Plural
katanoeō: to observe fully (G2657) Aorist imperative: a decisive act of attention. Faith is here schooled by looking at creation under God's providence (compare Psalm 104:27 to 28). The verb recurs at v. 27, structuring the passage as two “considerings.”
τοὺςtoustheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Plural
κόρακαςkorakasravensG2876
√ κόραξ — a crow (from its voracity)NounAccusative Masculine Plural
korax: raven (G2876) Only here in the NT. The Hebrew Scriptures twice name God as feeder of young ravens (Job 38:41; Psalm 147:9), and ravens fed Elijah (1 Kings 17:4 to 6). Ellicott and Cambridge suggest the Psalm or Job is in view; that is their judgment, not a stated citation.
ὅτιhotiG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
σπείρουσινspeirousinThey do not sowG4687
√ σπείρω — to scatter, iVerbPresent Indicative Active3rd Person Plural
speirō / therizō: sow / reap The farmer's cycle, the rich fool's world. The raven has none of it, yet lives.
οὐδὲoude[or]G3761
√ οὐδέ — not however, iConjunction
θερίζουσινtherizousinreapG2325
√ θερίζω — to harvestVerbPresent Indicative Active3rd Person Plural
οἷςhoistheyG3739
√ ὅς — the relatively (sometimes demonstrative) pronoun, who, which, what, thatPersonal / Relative PronounDative Masculine Plural
ἔστινestinhaveG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
οὐκouknoG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
ταμεῖονtameionstorehouseG5009
√ ταμεῖον — akin to , to cut)NounNominative Neuter Singular
tameion: storeroom (G5009) Rare (4 vv). In Luke 12:3 the same word is the “inner rooms” where whispers are heard; here the raven has no inner store at all.
οὐδὲoude[or]G3761
√ οὐδέ — not however, iConjunction
ἀποθήκηapothēkēbarnG596
√ ἀποθήκη — a repository, iNounNominative Feminine Singular
apothēkē: barn (G596) Verifier-confirmed rare shared lexeme with Luke 12:18 (6 vv): the fool's barns. The illustration is a deliberate counterimage.
καὶkaiyetG2532
√ καί — and, also, even, so then, too, etcConjunction
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΘεὸςTheosGodG2316
√ θεός — figuratively, a magistrateNounNominative Masculine Singular
theos The subject of providence is named explicitly: not nature, but God.
τρέφειtrepheifeedsG5142
√ τρέφω — but perhaps strengthened from the base of G5157 (τροπή) through the idea of convolution)VerbPresent Indicative Active3rd Person Singular
trephō: to feed, nourish (G5142) Present tense: a continuing, habitual feeding. Cognate with trophē in v. 23; the food life needs is the food God gives.
αὐτούςautousthemG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounAccusative Masculine 3rd Person Plural
πόσῳposōHow muchG4214
√ πόσος — interrogative pronoun (of amount) how much (large, long or (plural) many)Interrogative / Indefinite PronounDative Neuter Singular
posos ... mallon: by how much more Dative of degree. The first of two explicit a fortiori arguments (again at v. 28).
μᾶλλονmallonmoreG3123
√ μᾶλλον — (adverbially) more (in a greater degree)) or ratherAdverb
ὑμεῖςhymeisvvvG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
διαφέρετεdiapheretevaluable you areG1308
√ διαφέρω — to bear through, iVerbPresent Indicative Active2nd Person Plural
diapherō: to differ, surpass (G1308) Literally “carry beyond.” The disciples' worth is asserted against the backdrop of the creature's lowliness, not as a general doctrine of human merit; the ground is the Father's regard (v. 30).
τῶνtōnthan theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Plural
πετεινῶνpeteinōnbirdsG4071
√ πετεινόν — a flying animal, iNounGenitive Neuter Plural
25

Who of you by worrying can add a single hour to his life?

Berean Standard Bible · CC0

Greek — tap a word ↓

de tis ex hymōn merimnōn dynatai prostheinai pēchyn epi autou tēn hēlikian

Word by word12 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
τίςtisWhoG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounNominative Masculine Singular
Rhetorical question expecting “no one.”
ἐξexofG1537
√ ἐκ — literal or figurativePreposition
ὑμῶνhymōnyouG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
μεριμνῶνmerimnōnby worryingG3309
√ μεριμνάω — to be anxious aboutVerbPresent Participle ActiveNominative Masculine Singular
merimnaō (participle) Instrumental: anxiety tried as a tool and found useless.
δύναταιdynataicanG1410
√ δύναμαι — to be able or possibleVerbPresent Indicative Middle or Passive3rd Person Singular
dynamai: to be able Powerlessness is the theme: dynatai here, dynasthe in v. 26.
προσθεῖναιprostheinaiaddG4369
√ προστίθημι — to place additionally, iVerbAorist Infinitive Active
prostithēmi: to add (G4369) Active infinitive: what the anxious man cannot add to himself (v. 25), God will add to the kingdom-seeker (prostethēsetai, v. 31, future passive). The same verb frames the argument: human addition fails; divine addition is promised. ⚙ This is an observation from the text's own vocabulary, not a claim of the commentators.
πῆχυνpēchyna single hourG4083
√ πῆχυς — the fore-arm, iNounAccusative Masculine Singular
pēchys: cubit, forearm (G4083) Very rare (4 NT verses: here, Matt 6:27, John 21:8, Rev 21:17). A spatial unit applied, on the “age” reading, to time; Psalm 39:5 (“You have made my days as handbreadths”) supplies a Hebrew precedent for measuring life in body lengths, which Cambridge cites.
ἐπὶepitoG1909
√ ἐπί — properly, meaning superimposition (of time, place, order, etcPreposition
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
ἡλικίανhēlikianlifeG2244
√ ἡλικία — maturity (in years or size)NounAccusative Feminine Singular
hēlikia: maturity, age, stature (G2244) Luke uses the word of Jesus growing “in stature” (2:52) and of Zacchaeus being small “in stature” (19:3), which supports Cambridge; Hebrews 11:11 uses it of age. The context of the rich fool's sudden death tilts toward time.
26

So if you cannot do such a small thing, why do you worry about the rest?

Berean Standard Bible · CC0

Greek — tap a word ↓

oun ei oude dynasthe elachiston ti merimnate peri tōn loipōn

Word by word10 · parsed
οὖνounSoG3767
√ οὖν — (adverbially) certainly, or (conjunctionally) accordinglyConjunction
Inferential: draws the consequence of v. 25.
εἰeiifG1487
√ εἰ — if, whether, that, etcConjunction
οὐδὲoudevvvG3761
√ οὐδέ — not however, iAdverb
δύνασθεdynastheyou cannot [do]G1410
√ δύναμαι — to be able or possibleVerbPresent Indicative Middle or Passive2nd Person Plural
dynamai Picks up dynatai from v. 25: the disciple's inability is the premise.
ἐλάχιστονelachistonsuch a small thingG1646
√ ἐλάχιστος — used as equivalent to G3398 (μικρός)AdjectiveAccusative Neuter SingularSuperlative
elachistos: least (superlative) Ellicott notes v. 26 is “peculiar to St. Luke's report”; Matthew lacks it. The superlative turns the argument from inability in the small to inability in the great.
τίtiwhyG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
μεριμνᾶτεmerimnatedo you worryG3309
√ μεριμνάω — to be anxious aboutVerbPresent Indicative Active2nd Person Plural
merimnaō (indicative) Third occurrence in five verses; the question exposes anxiety as irrational given the premise of powerlessness.
περὶperiaboutG4012
√ περί — properly, through (all over), iPreposition
τῶνtōntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Neuter Plural
λοιπῶνloipōnrestG3062
√ λοιποί — remaining onesAdjectiveGenitive Neuter Plural
loipos: remaining The “rest”: the necessities of vv. 22 to 23, and by extension everything beyond the disciple's control.
27

Consider how the lilies grow: They do not labor or spin. Yet I tell you, not even Solomon in all his glory was adorned like one of these.

Berean Standard Bible · CC0

Greek — tap a word ↓

Katanoēsate pōs ta krina auxanei ou kopia oude nēthei de legō hymin oude Solomōn en pasē autou tē doxē periebaleto hōs hen toutōn

Word by word23 · parsed
ΚατανοήσατεKatanoēsateConsiderG2657
√ κατανοέω — to observe fullyVerbAorist Imperative Active2nd Person Plural
katanoeō Second “consider closely” (see v. 24), now turned from food to clothing.
πῶςpōshowG4459
√ πῶς — an interrogative particle of mannerAdverb
τὰtatheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
κρίναkrinaliliesG2918
√ κρίνον — a lilyNounAccusative Neuter Plural
krinon: lily (G2918) In the NT only here and in Matthew 6:28. The lily is a recurring image of beauty in the Hebrew Scriptures, including the lily-work on the pillars of Solomon's temple (1 Kings 7:19); ⚙ that association with Solomon is suggestive only, and is not drawn by the text or the commentators.
αὐξάνειauxaneigrowG837
√ αὐξάνω — to grow ("wax"), iVerbPresent Indicative Active3rd Person Singular
auxanō: to grow (G837) The same verb Luke uses of the child Jesus (2:40) and of the word of God (Acts 6:7, 12:24). Here growth happens without anxiety, by God's ordering.
οὐouvvvG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
κοπιᾷkopiaThey do not laborG2872
√ κοπιάω — to feel fatigueVerbPresent Indicative Active3rd Person Singular
kopiaō: to toil, grow weary (G2872) Labor to the point of fatigue. The lilies' freedom from toil parallels the ravens' freedom from sowing.
οὐδὲoude[or]G3761
√ οὐδέ — not however, iConjunction
νήθειnētheispinG3514
√ νήθω — to spinVerbPresent Indicative Active3rd Person Singular
nēthō: to spin (G3514) Women's work of making thread for clothing; the clothing argument is precise.
δὲdeYetG1161
√ δέ — but, and, etcConjunction
λέγωlegōI tellG3004
√ λέγω — properly, to "lay" forth, iVerbPresent Indicative Active1st Person Singular
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
οὐδὲoudenot evenG3761
√ οὐδέ — not however, iAdverb
ΣολομὼνSolomōnSolomonG4672
√ Σολομών — Solomon (iNounNominative Masculine Singular
Solomōn The proverbial height of human splendor (1 Kings 3:13; 10:4 to 7). Solomon's wisdom and glory were God's gift, yet a flower surpasses his array.
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
πάσῃpasēallG3956
√ πᾶς — all, any, every, the wholeAdjectiveDative Feminine Singular
αὐτοῦautouhisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τῇtēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Feminine Singular
δόξῃdoxēgloryG1391
√ δόξα — glory (as very apparent), in a wide application (literal or figurative, objective or subjective)NounDative Feminine Singular
doxa: glory (G1391) “All his glory”: the strongest possible human comparison. Gill: the lily's glory is natural, Solomon's “but artificial, and an imitation of nature.”
περιεβάλετοperiebaletowas adornedG4016
√ περιβάλλω — to throw all around, iVerbAorist Indicative Middle3rd Person Singular
periballō: to throw around, clothe (G4016) Aorist middle: Solomon arraying himself. Luke 23:11 uses the same verb when Herod's soldiers throw a splendid robe around Jesus in mockery.
ὡςhōslikeG5613
√ ὡς — which how, iAdverb
ἓνhenoneG1520
√ εἷς — oneAdjectiveNominative Neuter Singular
τούτωνtoutōnof theseG3778
√ οὗτος — the he (she or it), iDemonstrative PronounGenitive Neuter Plural
28

If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the furnace, how much more will He clothe you, O you of little faith!

Berean Standard Bible · CC0

Greek — tap a word ↓

de ei houtōs ho Theos amphiezei ton chorton en agrō onta sēmeron kai aurion ballomenon eis klibanon posō mallon hymas oligopistoi

Word by word21 · parsed
δὲdeG1161
√ δέ — but, and, etcConjunction
εἰeiIfG1487
√ εἰ — if, whether, that, etcConjunction
οὕτωςhoutōsthat is howG3779
√ οὕτω — in this way (referring to what precedes or follows)Adverb
houtōs: thus Points back to the lily's array: “if God clothes in this way.”
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΘεὸςTheosGodG2316
√ θεός — figuratively, a magistrateNounNominative Masculine Singular
theos God is the active clother, where in v. 27 Solomon clothed himself.
ἀμφιέζειamphiezeiclothesG294
√ ἀμφιέννυμι — to enrobeVerbPresent Indicative Active3rd Person Singular
amphiennymi: to enrobe (G294) Rare (4 vv). Its other Gospel uses describe royal dress in kings' houses (Luke 7:25; Matthew 11:8). Present tense: God's clothing of the field is continual, renewed each season.
τὸνtontheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Masculine Singular
χόρτονchortongrassG5528
√ χόρτος — a "court" or "garden", iNounAccusative Masculine Singular
chortos: grass, herbage (G5528) The lilies are now called simply “grass”: Gill, “no other than grass, weak, frail, fading.” The word that Isaiah 40:6 (LXX) and 1 Peter 1:24 use for the transience of all flesh.
ἐνenofG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
ἀγρῷagrō[the] fieldG68
√ ἀγρός — a field (as a drive for cattle)NounDative Masculine Singular
ὄνταontawhich is [here]G1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Participle ActiveAccusative Masculine Singular
σήμερονsēmerontodayG4594
√ σήμερον — on the (iAdverb
sēmeron / aurion: today / tomorrow The fleeting span of the grass; it also recalls the rich fool's “this night” (12:20).
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
αὔριονauriontomorrowG839
√ αὔριον — properly, fresh, iAdverb
βαλλόμενονballomenonis thrownG906
√ βάλλω — to throw (in various applications, more or less violent or intense)VerbPresent Participle Middle or PassiveAccusative Masculine Singular
ballō (present passive participle) “Being thrown”: the grass's end is as passive as its clothing; it does nothing either way.
εἰςeisintoG1519
√ εἰς — to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etcPreposition
κλίβανονklibanonthe furnaceG2823
√ κλίβανος — an earthen pot used for baking inNounAccusative Masculine Singular
klibanos: oven (G2823) Dried herbage was common oven fuel. The grass goes from beauty to fuel in a day, yet God clothed it.
πόσῳposōhow muchG4214
√ πόσος — interrogative pronoun (of amount) how much (large, long or (plural) many)Interrogative / Indefinite PronounDative Neuter Singular
μᾶλλονmallon[more will He clothe]G3123
√ μᾶλλον — (adverbially) more (in a greater degree)) or ratherAdverb
ὑμᾶςhymasyouG4771
√ σύ — thouPersonal / Possessive PronounAccusative 2nd Person Plural
ὀλιγόπιστοιoligopistoiO [you] of little faithG3640
√ ὀλιγόπιστος — incredulous, iAdjectiveVocative Masculine Plural
oligopistos: of little faith (G3640) Used in Matthew of the disciples in the storm (8:26), of Peter sinking (14:31), and of forgetting the loaves (16:8). The rebuke is gentle but real: not unbelief, but faith too small for its object. Here in Luke, it names disciples, not outsiders.
29

And do not be concerned about what you will eat or drink. Do not worry about it.

Berean Standard Bible · CC0

Greek — tap a word ↓

Kai hymeis mē zēteite ti phagēte kai ti piēte kai mē meteōrizesthe

Word by word12 · parsed
ΚαὶKaiAndG2532
√ καί — and, also, even, so then, too, etcConjunction
ὑμεῖςhymeisvvvG4771
√ σύ — thouPersonal / Possessive PronounNominative 2nd Person Plural
hymeis (emphatic) “You, for your part”: anticipates the contrast with the nations in v. 30.
μὴmē{do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
ζητεῖτεzēteitebe concerned aboutG2212
√ ζητέω — to seek (literally or figuratively)VerbPresent Imperative Active2nd Person Plural
zēteō: to seek (G2212) Present imperative with mē: stop making food and drink the object of your seeking. Its positive counterpart is the same verb in v. 31, so the passage redirects desire rather than abolishing it.
τίtiwhatG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
φάγητεphagēteyou will eatG5315
√ φάγω — to eat (literally or figuratively)VerbAorist Subjunctive Active2nd Person Plural
καὶkai[or]G2532
√ καί — and, also, even, so then, too, etcConjunction
τίtiG5101
√ τίς — an interrogative pronoun, who, which or what (in direct or indirect questions)Interrogative / Indefinite PronounAccusative Neuter Singular
πίητεpiētedrinkG4095
√ πίνω — to imbibe (literally or figuratively)VerbAorist Subjunctive Active2nd Person Plural
pinō: to drink Added here; v. 22 had eating and clothing.
καὶkaiG2532
√ καί — and, also, even, so then, too, etcConjunction
μὴmē{Do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
μετεωρίζεσθεmeteōrizestheworry about [it]G3349
√ μετεωρίζω — to raise in mid-air, iVerbPresent Imperative Middle or Passive2nd Person Plural
meteōrizomai: to be raised in mid-air, held in suspense (G3349) NT hapax legomenon. In classical Greek it is used of ships riding high in open water and, figuratively, of the mind in suspense; Cambridge cites Cicero's use of meteōros for perplexity. Middle or passive: whether the disciple tosses himself or is tossed, the command is not to be in that state. Maclaren, Geneva and Benson all treat it as a picture of the restless mind fixed on changeable things.
30

For the Gentiles of the world strive after all these things, and your Father knows that you need them.

Berean Standard Bible · CC0

Greek — tap a word ↓

gar ta ethnē tou kosmou epizētousin panta tauta de hymōn ho Patēr oiden hoti chrēzete toutōn

Word by word16 · parsed
γὰρgarForG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
τὰtatheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Neuter Plural
ἔθνηethnēGentilesG1484
√ ἔθνος — a race (as of the same habit), iNounNominative Neuter Plural
ethnos: nation (G1484) In the plural, the Gentiles, those without the covenant knowledge of God. Gill: anxiety is “Heathenish”; Cambridge: you lack the heathen's excuse.
τοῦtouof theG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleGenitive Masculine Singular
κόσμουkosmouworldG2889
√ κόσμος — orderly arrangement, iNounGenitive Masculine Singular
kosmos: world (G2889) Luke's addition marks the nations as people defined by the present order, whose horizon is food and clothing.
ἐπιζητοῦσινepizētousinstrive afterG1934
√ ἐπιζητέω — to search (inquire) forVerbPresent Indicative Active3rd Person Plural
epizēteō: to search out (G1934) Intensive compound. The issue is not that the nations need these things (the disciples need them too) but that they make them the object of their striving.
πάνταpantaallG3956
√ πᾶς — all, any, every, the wholeAdjectiveAccusative Neuter Plural
“All these things”: the necessities named in vv. 22 to 29.
ταῦταtautathese thingsG3778
√ οὗτος — the he (she or it), iDemonstrative PronounAccusative Neuter Plural
δὲdeandG1161
√ δέ — but, and, etcConjunction
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
ΠατὴρPatērFatherG3962
√ πατήρ — a "father" (literally or figuratively, near or more remote)NounNominative Masculine Singular
patēr: Father (G3962) “Your Father”: the decisive difference between disciple and Gentile is not need but relationship. Matthew 6:8 makes the same point about prayer: “your Father knows what you need before you ask Him.”
οἶδενoidenknowsG1492
√ εἴδω — used only in certain past tenses, the others being borrowed from the equivalent G3700 (ὀπτάνομαι) and G3708 (ὁράω)VerbPerfect Indicative Active3rd Person Singular
eidō: to know (perfect) Perfect form, present sense: God's knowledge is settled and complete.
ὅτιhotithatG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
χρῄζετεchrēzeteyou needG5535
√ χρῄζω — to make (iVerbPresent Indicative Active2nd Person Plural
chrēzō: to have need (G5535) Rare (5 vv). Jesus affirms the need is real; the disciple is not asked to deny it, only to entrust it.
τούτωνtoutōnthemG3778
√ οὗτος — the he (she or it), iDemonstrative PronounGenitive Neuter Plural
31

But seek His kingdom, and these things will be added unto you.

Berean Standard Bible · CC0

Greek — tap a word ↓

plēn zēteite autou tēn basileian kai tauta prostethēsetai hymin

Word by word9 · parsed
πλὴνplēnButG4133
√ πλήν — moreover (besides), iConjunction
plēn: rather, nevertheless Turns from what not to seek to what to seek.
ζητεῖτεzēteiteseekG2212
√ ζητέω — to seek (literally or figuratively)VerbPresent Imperative Active2nd Person Plural
zēteō: to seek (G2212) The same present imperative as v. 29, now positive: one continuing pursuit replaces another. Seeking is redirected, not removed.
αὐτοῦautouHisG846
√ αὐτός — the reflexive pronoun self, used (alone or in the comparative G1438 (ἑαυτοῦ)) of the third person , and (with the proper personal pronoun) of the other personsPersonal / Possessive PronounGenitive Masculine 3rd Person Singular
τὴνtēnG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
βασιλείανbasileiankingdomG932
√ βασιλεία — properly, royalty, iNounAccusative Feminine Singular
basileia: kingdom, reign (G932) God's royal rule, which Jesus proclaims throughout Luke (4:43; 11:2, “Your kingdom come”). In the next verse the Father gives it as a gift (12:32), so the disciple seeks what the Father is pleased to give. Gill weighs whether grace, glory or the Gospel age is meant.
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
ταῦταtautathese thingsG3778
√ οὗτος — the he (she or it), iDemonstrative PronounNominative Neuter Plural
προστεθήσεταιprostethēsetaiwill be addedG4369
√ προστίθημι — to place additionally, iVerbFuture Indicative Passive3rd Person Singular
prostithēmi: to add (G4369), future passive The answer to v. 25. Anxiety could not add a cubit; the Father adds “these things.” The future passive makes God the agent and the promise certain. Poole: “either an affluence of them; or a sufficiency of them, with a contented, satisfied mind,” an honest limit on what is promised.
ὑμῖνhyminunto youG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
hymin: to you Dative of advantage: the additions are for the disciples who seek.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The command and its hinge — Luke 12:22 to 23

The unit opens with Διὰ τοῦτο, “on account of this,” and the “this” is the rich fool of 12:16 to 21. Maclaren draws the line most sharply: “Torturing care is the poor man’s form of worldliness, as luxurious self-indulgence is the rich man’s.” Benson reads the same link: the disciples should not seek to prolong their lives by hoarding, since the fool's plenty could not add a night to his. The verb μεριμνᾶτε (present imperative) forbids a continuing state of distracting care; Poole and Cambridge both fence it from prudent provision, Cambridge citing 1 Timothy 5:8 against any “immoral carelessness.” Verse 23 then gives the first reason in Luke's flat indicative: the psychē is more than food. Gill reasons that the Author of the greater gift will supply the lesser.

ii. Ravens and the futility of anxiety — Luke 12:24 to 26

“Consider closely” (κατανοήσατε) the ravens: unclean birds (Gill: “fowls of very little worth”), with no ἀποθήκη, the very word of the fool's barns (12:18). Maclaren notices the allusion; the Pulpit Commentary draws the contrast: the ravens knew nothing of the rich man's toil, “and yet they lived.” Ellicott and Cambridge hear Psalm 147:9 and Job 38:41 behind the choice of bird. Verses 25 to 26 turn from creation to the disciple's own impotence: anxiety cannot add a πῆχυς (a cubit) to one's ἡλικία. Whether that means stature (Cambridge) or span of life (Gill, BSB) is debated, but the point stands either way. JFB: “Corroding solicitude will not bring you the least of the things ye fret about.” Luke alone adds v. 26, which Ellicott widens to “all the myriad contingencies” of the future.

iii. Lilies, grass and little faith — Luke 12:27 to 28

The second “consider” moves from food to clothing. The lilies neither labor nor spin, and yet not even Solomon “in all his glory” was clothed like one. Gill puts the contrast this way: the lily's glory is natural, while Solomon's “was but artificial, and an imitation of nature.” Cambridge points to 1 Kings 10 for that glory. Then the a fortiori: if God so clothes χόρτος, grass that is fuel for tomorrow's oven (Cambridge: “The common Scripture symbol for evanescence,” Isaiah 40:6), how much more you, ὀλιγόπιστοι. Gill: those distrustful in this matter “may well be called men of little faith.”

iv. Not tossed, but seeking the kingdom — Luke 12:29 to 31

Verse 29 introduces a word found nowhere else in the New Testament, μετεωρίζεσθε. Maclaren, Cambridge and Geneva all read it as a picture: a thing hung in the air, a boat tossed in the offing. Ellicott links it with James 1:6. The nations of the world ἐπιζητοῦσιν (strive after) all these things; Gill calls such anxiety “Heathenish, and therefore very unbecoming the disciples.” But “your Father knows” (perfect οἶδεν, settled knowledge). The answer is not passivity but a redirected seeking: πλὴν ζητεῖτε τὴν βασιλείαν αὐτοῦ. Poole observes that plēn does the work of Matthew's “first.” The promise reverses v. 25: what anxiety could not add (prostheinai), God will add (prostethēsetai). Geneva: “They will lack nothing who are diligent for the kingdom of heaven.”

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ Read with Scripture interpreting Scripture, the passage does not command indifference to bread; Jesus teaches His disciples to pray for it daily (Luke 11:3), and Paul condemns idleness (2 Thessalonians 3:10). What it forbids is a divided, self-sustaining care that treats God's provision as uncertain and the self as the final provider. The ground is not optimism about nature but the character of the Father who knows (12:30) and who gives the kingdom (12:32). The text's own grammar carries the argument: the active verb of human striving (“to add,” v. 25) fails; the passive verb of divine gift (“will be added,” v. 31) stands. The disciple's work is real (Maclaren: sowing and reaping are fitting for men), but his security is received, not manufactured. This reading is the tool's own and is offered to be tested against the whole of Scripture, not to settle the question.

What anxiety cannot add, the Father adds to those who seek His kingdom.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The Sermon on the Mount parallel (Matthew 6:25 to 33) verbal / quotation: confirmed

Luke's teaching runs closely with Matthew 6:25 to 33, with rare shared vocabulary: μεριμνάω (G3309), πῆχυς (G4083), ἀποθήκη (G596), χρῄζω (G5535), χόρτος and αὔριον. Differences are telling: Luke has “ravens” for “birds of the air,” the unique v. 26, the hapax meteōrizesthe in v. 29, and “His kingdom” without “first” or “and His righteousness.” Ellicott calls it “another reproduction, in a distinct context”; Benson argues Jesus repeated the teaching in Judea. Whether these are one discourse arranged differently or two occasions is a source question this tool does not settle.

Matthew 6:25 · Matthew 6:26 · Matthew 6:27 · Matthew 6:28 · Matthew 6:30 · Matthew 6:32 · Matthew 6:33

basis: Verifier: shared rare Greek lexemes G3309 μεριμνάω (in 17 vv), G4083 πῆχυς (in 4 vv), G596 ἀποθήκη (in 6 vv), G5535 χρῄζω (in 5 vv), G5528 χόρτος (in 13 vv), G839 αὔριον (in 13 vv); a synoptic parallel, not a quotation of one Gospel by the other

The fool's barns and the ravens' lack verbal / quotation: confirmed

The raven has no ἀποθήκη (v. 24); the rich fool said, “I will tear down my barns (apothēkas) and build bigger ones” (12:18). The psychē the fool addressed and God required (12:19 to 20) is the psychē the disciple must not be anxious about (12:22). Maclaren names the allusion explicitly. The teaching on anxiety is therefore a commentary on the parable, not a new topic.

Luke 12:18 · Luke 12:20

basis: Verifier: Luke 12:24 and 12:18 share rare G596 ἀποθήκη (in 6 vv); Luke 12:22 and 12:20 share G5590 ψυχή (in 92 vv, structural only). An intra-Lukan verbal echo, not a quotation

God who feeds the young ravens structural / thematic: confirmed

Ellicott suggests the choice of ravens was “possibly determined” by Psalm 147:9 (“to the young ravens which cry”); Cambridge adds Job 38:41; Maclaren adds Elijah's ravens (1 Kings 17:4 to 6); Gill notes the raven is unclean by the Law (Leviticus 11:15). The Hebrew texts use ʿōrēḇ; Luke's Greek korax cannot share a Strong's number with them, so the link is one of motif: God's care reaching even the lowliest creature.

Psalm 147:9 · Job 38:41 · 1 Kings 17:4 · Leviticus 11:15

basis: Cross-Testament (Greek to Hebrew): no shared Strong's lexeme possible; shared motif of God feeding ravens, proposed by Ellicott (“possibly”), Cambridge (“Perhaps”), Maclaren and Gill. Not an explicit citation

All flesh is grass structural / thematic: confirmed

Cambridge calls the grass “the common Scripture symbol for evanescence,” citing Isaiah 40:6, 1 Peter 1:24 and James 1:10 to 11. Isaiah sets the fading grass against the word of God that stands forever; Jesus sets it against the God who nevertheless clothes it. ⚙ The motif cuts both ways in this unit: the grass is fleeting (so do not trust it), and yet God dresses it (so trust Him).

Isaiah 40:6 · 1 Peter 1:24 · James 1:10

basis: Mixed Testaments: Isaiah 40:6 is Hebrew, so no shared Strong's link; shared motif of grass as transience, recorded by Cambridge. 1 Peter 1:24 quotes Isaiah 40 in Greek with χόρτος (G5528), but Luke 12:28 does not quote Isaiah

Clothed like kings: the rare verb ἀμφιέννυμι verbal / quotation: confirmed

The verb God uses to “clothe” the grass (ἀμφιέζει, G294) occurs in only four NT verses. Two of the others are Jesus' question about John the Baptist: “a man dressed (ēmphiesmenon) in fine clothes? Those in splendid apparel are in kings' palaces” (Luke 7:25; Matthew 11:8). ⚙ The vocabulary sets royal dress against God's dressing of grass and Solomon's glory against the lily. The tool offers this as a verbal observation; no commentator in the brief draws it.

Luke 7:25 · Matthew 11:8

basis: Verifier: shared rare lexeme G294 ἀμφιέννυμι (in 4 vv); a verbal link only, the thematic reading is the tool's own

The tossed mind and the wavering man structural / thematic: confirmed

Ellicott links μετεωρίζεσθε (v. 29, “be tossed to and fro like a ship”) with James 1:6, where the doubter is “like a wave of the sea driven with the wind and tossed.” The vocabulary differs (James uses diakrinomenos and klydōn), so this is a parallel image, not a shared word.

James 1:6

basis: No shared Strong's lexeme; parallel sea-tossing image for unstable trust, recorded by Ellicott

Cast your burden on the Lord structural / thematic: confirmed

Cambridge sets v. 22 beside Psalm 55:22 (“Cast thy burden upon the Lord and He shall sustain thee”) and 1 Peter 5:7, where Peter tells believers to cast all their anxiety (merimna) on God “because He cares for you.” Henry echoes this: “cast our care upon God, which is the right way to get ease.” 1 Peter uses the cognate noun (G3308), not the verb G3309, and the Psalm is Hebrew, so the link is thematic.

Psalm 55:22 · 1 Peter 5:7

basis: Cross-Testament (Psalm 55:22) and cognate-not-identical lexeme (1 Peter 5:7, μέριμνα G3308 vs μεριμνάω G3309); motif recorded by Cambridge and Henry

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Son who knows the Father ancient/widely-held

⚙ The whole argument rests on “your Father knows” (v. 30). In Luke, Jesus has just said that no one knows who the Father is “except the Son and those to whom the Son chooses to reveal Him” (10:22). The disciples can be free of anxiety because the Son speaks with authority about the Father's mind. Poole lists “their relation to God as a Father” as the last and weightiest reason. The reading that Jesus reveals the Father's care is the common Christian reading.

Luke 10:22 · Luke 12:32

How much more: the Father who did not spare His Son ancient/widely-held

⚙ Twice the passage argues “how much more” (vv. 24, 28). Paul uses the same greater-to-lesser logic, rooted in the cross: “He who did not spare His own Son ... how will He not also, along with Him, freely give us all things?” (Romans 8:32). Read through the gospel, the strongest proof that the Father will clothe and feed is not the lily but the gift of the Son. Christian preaching has often joined the two texts this way, though no commentator in this brief does so explicitly; it is an application from the wider canon, not a claim Luke 12 makes itself.

Romans 8:32

Greater than Solomon novel

⚙ A lily outshines Solomon “in all his glory” (v. 27). Only a few paragraphs earlier, Jesus said of Himself, “something greater than Solomon is here” (Luke 11:31). The tool notes that if a fading flower surpasses Solomon's borrowed splendor (Gill: “but artificial”), the Son who clothes the lily surpasses both. This link between the lily and Luke 11:31 is the tool's own and is not drawn by the commentators in the brief; treat it as a suggestion to test.

Luke 11:31 · 1 Kings 10:4

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

  • Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
  • Cambridge Bible for Schools and Colleges, — (1880s)
  • Charles Ellicott, Commentary for English Readers (1878)
  • Geneva Study Bible, Marginal Notes (1599)
  • Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
  • John Gill, Exposition of the Entire Bible (1746–63)
  • Joseph Benson, Commentary on the Old and New Testaments (1810s)
  • Matthew Henry, Concise Commentary on the Whole Bible (1706)
  • Matthew Poole, Annotations upon the Holy Bible (1685)
  • The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. The interlinear follows a critical text: v. 22 has no “and what you will drink” (Gill notes the Ethiopic version and one Cambridge manuscript add it from Matthew); v. 28 reads amphiezei where the Textus Receptus has amphiennysin (same verb, G294); v. 31 reads “His kingdom” (autou), where the KJV quoted by the commentators has “the kingdom of God,” and Gill notes the Vulgate's added “first.” In v. 27 Ellicott reports a reading “they spin not, they weave not” in some manuscripts; the interlinear here reads “labor ... spin.” Translation. BSB's “a single hour” (v. 25) interprets pēchys, literally a cubit; Gill favors age, Cambridge stature. Sources. Barnes and JFB on most verses only point to their Matthew 6 notes and are not quoted there. Henry's concise note covers 12:22 to 40 as one block. Poole's Greek appears in transliterated form (plhn, zhteite, prwton). Maclaren's etymology of merimnaō as “torn in pieces” is a traditional association, not a settled derivation. ⚙ Synthesis. The prostithēmi wordplay (vv. 25, 31), the amphiennymi thread and the Solomon typology are the tool's own observations.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)