The Fallible Study Bible

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Luke12:32–34

Treasures in Heaven

✦ Public-domain source — quoted & attributed⚙ AI synthesis — generated, verify

Luke 12:32–34 — Treasures in Heaven. 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.

32

Do not be afraid, little flock, for your Father is pleased to give you the kingdom.

Berean Standard Bible · CC0

Greek — tap a word ↓

Mē phobou mikron to poimnion hoti hymōn ho Patēr eudokēsen dounai hymin tēn basileian

Word by word14 · parsed
ΜὴMē{Do} notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
Negative used with imperatives and non-indicative moods.
φοβοῦphoboube afraidG5399
√ φοβέω — to frighten, iVerbPresent Imperative Middle or Passive2nd Person Singular
phobeō: to frighten; passive, to be afraid Present imperative middle/passive, 2nd singular. With mē the present imperative commonly forbids a continuing state, so the force is close to “stop fearing” or “do not go on fearing.” In context (12:22 to 31) the fear is of want: food, clothing, life. The same “Fear not” runs through Luke’s birth narratives (1:13, 1:30, 2:10), where it introduces divine gift.
μικρὸνmikronlittleG3398
√ μικρός — small (in size, quantity, number or (figuratively) dignity)AdjectiveVocative Neuter Singular
mikros: small in size, number or dignity Placed first for weight. The disciples are few and low, as Gill and Barnes both stress; the smallness is named, not denied, and then set against the size of what they receive.
τὸtoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleVocative Neuter Singular
ποίμνιονpoimnionflockG4168
√ ποίμνιον — a flock, iNounVocative Neuter Singular
poimnion: a flock Vocative neuter singular; a rare noun (5 verses in the NT, per the Verifier). Its other uses are all pastoral charges to elders (Acts 20:28 to 29; 1 Peter 5:2 to 3), so Luke’s Jesus is the first to call the disciples by the name the apostles later use for the church. Cambridge points to Psalm 23:1 and Isaiah 40:11 for the shepherd background.
ὅτιhotiforG3754
√ ὅτι — demonstrative, that (sometimes redundant)Conjunction
Causal: gives the ground of the command.
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 “Your Father,” with the plural possessive placed before the noun for emphasis. The relationship, not the disciples’ size, is the reason fear is out of place; it echoes 12:30, “your Father knows that you need them.”
εὐδόκησενeudokēsenis pleasedG2106
√ εὐδοκέω — to think well of, iVerbAorist Indicative Active3rd Person Singular
eudokeō: to think well of, approve, take delight in Aorist indicative. This is the verb the Father speaks over the Son at the baptism (Luke 3:22, “in You I am well pleased”). Ellicott notes that followed by an infinitive it is used in the NT only by Luke and Paul (Galatians 1:15; Colossians 1:19). The giving of the kingdom flows from the Father’s settled delight, not from reluctant permission.
δοῦναιdounaito giveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Infinitive Active
didōmi: to give Aorist infinitive complementing eudokēsen. Note the move from 12:31 (“seek his kingdom”) to here (“give you the kingdom”): what the disciples seek is what the Father has already resolved to hand over.
ὑμῖνhyminyouG4771
√ σύ — thouPersonal / Possessive PronounDative 2nd Person Plural
τὴνtēntheG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Feminine Singular
βασιλείανbasileiankingdomG932
√ βασιλεία — properly, royalty, iNounAccusative Feminine Singular
basileia: royalty, rule, realm The noun of 12:31 returns, now as the object of gift. JFB (citing Bengel) draws the argument from greater to lesser: if the kingdom, “then why not ‘bread’”; Cambridge and Geneva make the same point. Gill takes it as chiefly “the kingdom of glory”; Ellicott as a present possession in essence. Both strands are held in Luke (17:21; 22:29 to 30).
33

Sell your possessions and give to the poor. Provide yourselves with purses that will not wear out, an inexhaustible treasure in heaven, where no thief approaches and no moth destroys.

Berean Standard Bible · CC0

Greek — tap a word ↓

Pōlēsate hymōn ta hyparchonta kai dote eleēmosynēn poiēsate heautois ballantia mē palaioumena anekleipton thēsauron en tois ouranois hopou ouk kleptēs engizei oude sēs diaphtheirei

Word by word24 · parsed
ΠωλήσατεPōlēsateSellG4453
√ πωλέω — to barter (as a pedlar), iVerbAorist Imperative Active2nd Person Plural
pōleō: to barter, sell Aorist imperative, 2nd plural: a decisive act, not a mood. Matthew 19:21 gives the same command to one rich ruler; here it is addressed to the disciples as a body. Poole and Pulpit both argue the command required readiness from all and literal sale from some; Cambridge and Ellicott note the early Jerusalem church took it literally (Acts 2:44 to 45).
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
τὰtaG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleAccusative Neuter Plural
ὑπάρχονταhyparchontapossessionsG5225
√ ὑπάρχω — to begin under (quietly), iVerbPresent Participle ActiveAccusative Neuter Plural
hyparchō: to exist, be at hand Substantival participle: “what belongs to you.” Luke uses the participle often for property (8:3; 12:15; 14:33; Acts 4:32).
καὶkaiandG2532
√ καί — and, also, even, so then, too, etcConjunction
δότεdotegiveG1325
√ δίδωμι — to give (used in a very wide application, properly, or by implication, literally or figurativelyVerbAorist Imperative Active2nd Person Plural
didōmi: to give The same verb as 12:32. The Father gives the kingdom; the flock gives alms. Gift received becomes gift passed on.
ἐλεημοσύνηνeleēmosynēnto the poorG1654
√ ἐλεημοσύνη — compassionateness, iNounAccusative Feminine Singular
eleēmosynē: compassionateness, alms Mercy made concrete. The term recurs in Luke 11:41 and repeatedly in Acts (3:2 to 3; 9:36; 10:2, 4, 31), where Cornelius’s alms “come up for a memorial before God.” The word ties giving to God’s own eleos (Luke 1:50, 54, 72, 78).
ποιήσατεpoiēsateProvideG4160
√ ποιέω — to make or do (in a very wide application, more or less direct)VerbAorist Imperative Active2nd Person Plural
poieō: to make, do Aorist imperative: “make for yourselves.” Self-interest is not abolished but redirected: provide for yourselves, only in the right place.
ἑαυτοῖςheautoisyourselvesG1438
√ ἑαυτοῦ — him- (her-, it-, them-, also (in conjunction with the personal pronoun of the other persons) my-, thy-, our-, your-) self (selves), etcReflexive PronounDative Masculine 3rd Person Plural
Reflexive: “for yourselves,” the beneficiaries of their own giving.
βαλλάντιαballantia[with] pursesG905
√ βαλάντιον — a pouch (for money)NounAccusative Neuter Plural
ballantion: a money pouch A rare noun (4 verses), all Lukan: 10:4; 22:35, 36. Ellicott: the Greek word is “peculiar to St. Luke,” and the most classical of the NT words for a purse.
μὴmē[that will] notG3361
√ μή — (adverb) not, (conjunction) lestAdverb
παλαιούμεναpalaioumenawear outG3822
√ παλαιόω — to make (passively, become) worn out, or declare obsoleteVerbPresent Participle Middle or PassiveAccusative Neuter Plural
palaioō: to make or become old, worn out Present participle, middle/passive: “not growing old.” Only three NT verses use it besides this one (the Verifier finds Hebrews 1:11 and 8:13), where it describes the created heavens wearing out like a garment and the first covenant becoming old. Benson and Gill read the image as an old purse with a hole (Haggai 1:6).
ἀνέκλειπτονanekleiptonan inexhaustibleG413
√ ἀνέκλειπτος — not left out, iAdjectiveAccusative Masculine Singular
anekleiptos: not failing, unceasing Ellicott: found nowhere else in the NT, though Wisdom 7:14 and 8:18 use a word from the same root of wisdom as a treasure that never fails. The adjective stands opposite the rich fool’s “many years” (12:19) that end in one night.
θησαυρὸνthēsaurontreasureG2344
√ θησαυρός — a deposit, iNounAccusative Masculine Singular
thēsauros: a deposit, storehouse, treasure A word of 16 verses per the Verifier, shared with Matthew 6:19 to 21. It recalls 12:21: the man “who lays up treasure for himself and is not rich toward God.”
ἐνeninG1722
√ ἐν — "in," at, (up-)on, by, etcPreposition
τοῖςtoisG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleDative Masculine Plural
οὐρανοῖςouranoisheavenG3772
√ οὐρανός — the skyNounDative Masculine Plural
ouranos: sky, heaven Plural, in Semitic idiom: “in the heavens.” The place where God’s rule is undisturbed, and so the one secure vault.
ὅπουhopouwhereG3699
√ ὅπου — what(-ever) where, iAdverb
οὐκouknoG3756
√ οὐ — the absolute negative (compare G3361 (μή)) adverbAdverb
κλέπτηςkleptēsthiefG2812
√ κλέπτης — a stealer (literally or figuratively)NounNominative Masculine Singular
kleptēs: a thief 16 verses; Luke will use the thief again at once (12:39) for the unexpected coming of the Son of Man.
ἐγγίζειengizeiapproachesG1448
√ ἐγγίζω — to make near, iVerbPresent Indicative Active3rd Person Singular
engizō: to draw near Present: no thief even comes near, let alone breaks in. Luke’s usual verb for the kingdom’s nearness (10:9, 11) here describes the approach that never happens.
οὐδὲoude[and] noG3761
√ οὐδέ — not however, iConjunction
σὴςsēsmothG4597
√ σής — a mothNounNominative Masculine Singular
sēs: a moth The moth eats garments, the wealth of the ancient world stored in cloth (compare James 5:2; Isaiah 50:9; 51:8).
διαφθείρειdiaphtheireidestroysG1311
√ διαφθείρω — to rot thoroughly, iVerbPresent Indicative Active3rd Person Singular
diaphtheirō: to rot thoroughly, corrupt Rare (5 verses per the Verifier). Paul uses it of the outward man “wasting away” (2 Corinthians 4:16): what is on earth is under decay; what is in heaven is not.
34

For where your treasure is, there your heart will be also.

Berean Standard Bible · CC0

Greek — tap a word ↓

gar hopou hymōn ho thēsauros estin ekei hymōn hē kardia estai kai

Word by word12 · parsed
γάρgarForG1063
√ γάρ — properly, assigning a reason (used in argument, explanation or intensificationConjunction
Explanatory: gives the reason behind the commands of v. 33.
ὅπουhopouwhereG3699
√ ὅπου — what(-ever) where, iAdverb
hopou: where The same “where” as v. 33 (“where no thief approaches”), now turned into a principle.
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ὁhoG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Masculine Singular
θησαυρὸςthēsaurostreasureG2344
√ θησαυρός — a deposit, iNounNominative Masculine Singular
thēsauros: treasure, deposit Nominative here, the subject. In v. 33 it was what the disciples make; here it is what draws the heart.
ἐστινestinisG1510
√ εἰμί — I exist (used only when emphatic)VerbPresent Indicative Active3rd Person Singular
Present: the treasure already lies somewhere.
ἐκεῖekeithereG1563
√ ἐκεῖ — thereAdverb
ekei: there Correlates with hopou: a fixed pairing of “where … there.”
ὑμῶνhymōnyourG4771
√ σύ — thouPersonal / Possessive PronounGenitive 2nd Person Plural
ἡhēG3588
√ ὁ — the (sometimes to be supplied, at others omitted, in English idiom)ArticleNominative Feminine Singular
καρδίαkardiaheartG2588
√ καρδία — the heart, iNounNominative Feminine Singular
kardia: the heart In Scripture the heart is the seat of understanding and choice (Proverbs 4:23; Luke 2:19; 6:45). Luke 6:45, “out of the abundance of the heart the mouth speaks,” uses the same image of the heart as a store. Gill: “as is a man’s treasure, such is his heart.”
ἔσταιestaiwill beG1510
√ εἰμί — I exist (used only when emphatic)VerbFuture Indicative Middle3rd Person Singular
eimi: to be Future middle: “will be.” Gnomic in force, a rule that always holds, but the future also suits the movement of the heart after its treasure.
καὶkaialsoG2532
√ καί — and, also, even, so then, too, etcConjunction
Adverbial “also”: the heart follows the treasure.

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 little flock and the Father’s delight — 32

The saying turns on a contrast that JFB calls “sublime and touching”: μικρὸν τὸ ποίμνιον, the “little flock” (which JFB reads as a double diminutive), set against the Father who εὐδόκησεν to give them τὴν βασιλείαν. Ellicott presses the aorist: “Literally, Your Father was well-pleased to give.” The verb is the one the Father speaks over the Son at the baptism (Luke 3:22). Benson renders it “he takes delight, or joyfully acquiesces,” and argues from the greater to the lesser: if the Father delights to give a kingdom, he will not refuse food and raiment. JFB (after Bengel), Cambridge and Geneva make the same move in a phrase each. Poole insists the kingdom comes “not from merit, but gift.” Gill reads it chiefly as the kingdom of glory; Ellicott sees it as already theirs “in its essence.” ⚙ Both readings fit Luke, who speaks of the kingdom as present (17:21) and as future inheritance (22:29 to 30).

ii. Sell, give, and make purses that do not age — 33

Four aorist imperatives follow: πωλήσατε (sell), δότε (give), and ποιήσατε (make). The disciples who have been given the kingdom are to give ἐλεημοσύνην, “alms,” a word Geneva notes is named in Greek from “mercy and compassion.” The purses μὴ παλαιούμενα “do not grow old”; Benson and Gill hear an allusion to the bag with holes of Haggai 1:6. The treasure is ἀνέκλειπτον, “unfailing,” a word Ellicott calls rare and found nowhere else in the New Testament. How literal is the command? Cambridge and Ellicott note that the Jerusalem church obeyed it literally (Acts 2:44 to 45). Poole limits the strict sense to special cases like the rich ruler and asks the rest for readiness. Pulpit points to the later poverty of the Jerusalem church and concludes that the Master wills his followers to “sit loose to all earthly possessions.” ⚙ The text does not settle the casuistry; it does fix the direction: wealth is to be turned into mercy and so moved to where it cannot decay.

iii. Where the heart goes — 34

The closing maxim explains everything before it with γάρ. The treasure ἐστιν (is) somewhere; the heart ἔσται (will be) there. Gill states the rule: “the heart is always set upon the treasure,” so that heavenly treasure makes heavenly “heart and conversation.” Henry applies it: “If we value the beauty of holiness, we shall not crave the luxuries of life.” Barnes contrasts purses that “grow old and useless” with wealth in heaven that “never is to be left.” ⚙ The order of the saying matters: Jesus does not say that the heart must first be set right and then the treasure will follow. He says to move the treasure and the heart will go with it. Giving is not only the fruit of a heavenly heart; it is also a means by which the heart is drawn upward.

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

⚙ The tool’s fallible reading, offered to be tested against Scripture: The order of these three verses is the gospel’s order. First the gift: the Father has already, with delight, resolved to give the kingdom to a small and frightened flock (v. 32). Only then the command: sell, give mercy, store treasure where it cannot rot (v. 33). Last the diagnosis: the heart follows the treasure (v. 34). The giving of alms is not the price of the kingdom; it is what people who have been handed a kingdom can afford to do. Yet v. 34 also warns that the heart is not neutral: what we keep and guard will hold us. Read alone, v. 33 could become a law of merit; read after v. 32, it becomes freedom. Test this reading against Luke 18:22 to 30, Acts 2:44 to 45, and 2 Corinthians 8:9.

The kingdom is given first; the purse is opened after. (⚙ interpretive line, not a verse)

⚙

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: treasure, thief, moth verbal / quotation: confirmed

Luke 12:33 to 34 shares its core vocabulary with Matthew 6:19 to 21: θησαυρός (treasure), κλέπτης (thief), ὅπου (where), the moth, and the closing maxim about the heart. JFB calls Luke’s form “but a more vivid expression” of Matthew’s; Ellicott and Poole refer back to their notes on Matthew. ⚙ The differences are telling: Luke alone adds the command to sell and give alms, the unaging purses, and the “unfailing” treasure, and he uses diaphtheirō (rot through) where Matthew has aphanizō (make vanish). This is a parallel saying, not a quotation of one Gospel by the other.

Matthew 6:19 · Matthew 6:20 · Matthew 6:21

basis: Verifier: shared Greek lexemes G2344 thēsauros (in 16 vv) and G2812 kleptēs (in 16 vv), plus G3699 hopou (in 76 vv), with Matthew 6:19 and 6:20; a verbal parallel within the Synoptic tradition, not a claim that one text quotes the other

What grows old: purses, heavens, and a covenant structural / thematic: confirmed

The participle παλαιούμενα (palaioō, to grow old) appears in only three other NT verses. Hebrews 1:11 (citing Psalm 102) says the heavens themselves “will all wear out like a garment,” and Hebrews 8:13 says that what is obsolete and aging will soon disappear. ⚙ Read together, Luke’s “purses that do not grow old” stand against a whole creation and an old order that does. No dependence of Hebrews on Luke is claimed; the link is a shared and rare word used for the same theme of decay versus permanence.

Hebrews 1:11 · Hebrews 8:13

basis: Verifier: shared Greek lexeme G3822 palaioō (in 3 vv); a real verbal contact within a shared motif of aging and permanence, not a quotation or literary dependence

Luke’s purses: from no purse to purses that never wear out structural / thematic: confirmed

βαλλάντιον (purse) is a word only Luke uses in the NT (Ellicott: “peculiar to St. Luke”). At 10:4 the seventy are sent out with no purse; at 22:35 Jesus asks whether they lacked anything; at 22:36 he now tells them to take one. ⚙ Between those scenes stands 12:33: the purse that matters is the one stored in heaven. The thread traces Luke’s own teaching on provision and mission across his Gospel.

Luke 10:4 · Luke 22:35 · Luke 22:36

basis: Verifier: shared Greek lexeme G905 ballantion (in 4 vv, all in Luke), with G4453 pōleō (in 20 vv) also shared with Luke 22:36; an intra-Lukan motif, not a quotation

The little flock becomes the flock of God structural / thematic: confirmed

The rare noun ποίμνιον (flock) is used by Jesus here and then by the apostles for the church: Paul charges the Ephesian elders to keep watch over “all the flock” bought with God’s own blood and warns of wolves that will not spare it (Acts 20:28 to 29); Peter tells elders to shepherd “the flock of God” and be examples to it (1 Peter 5:2 to 3). ⚙ The “little flock” of Luke 12:32 is the seed of the flock the apostles later tend under the Chief Shepherd (1 Peter 5:4).

Acts 20:28 · Acts 20:29 · 1 Peter 5:2 · 1 Peter 5:3

basis: Verifier: shared Greek lexeme G4168 poimnion (in 5 vv); a rare shared noun naming the same community, not a quotation

Sell and give: the rich ruler and the Jerusalem church structural / thematic: confirmed

Ellicott, Poole and Cambridge all set this verse beside Jesus’ command to the rich ruler (Matthew 19:21, with the same verbs to sell and to give, and hyparchonta for possessions). Benson, Gill, Ellicott and Cambridge also see its fruit in Acts, where believers sold property and distributed to any in need (Acts 2:44 to 45; 4:34 to 37). ⚙ The Matthew link is lexical; the Acts link is narrative and was not computed by the Verifier, so it rests on the commentators’ reading of Luke and Acts as one work.

Matthew 19:21 · Acts 2:45 · Acts 4:34

basis: Verifier: Matthew 19:21 shares G1325 didōmi (in 378 vv) and G5225 hyparchō (in 60 vv), common words, so structural not verbal; Acts 2:45 and 4:34 rest on the narrative parallel cited by Ellicott, Cambridge, Benson and Gill, not on a computed lexeme

The shepherd of Israel and his small flock typological

Cambridge points to Psalm 23:1 and Isaiah 40:11 (“He tends His flock like a shepherd; He gathers the lambs in His arms”), and Barnes says Jesus “often represents himself as a shepherd.” ⚙ The Old Testament shepherd who feeds and carries his flock stands behind the tender “Fear not, little flock.” Because this links Greek to Hebrew, no shared Strong’s number can be computed; the link is figural and rests on the commentators named.

Psalm 23:1 · Isaiah 40:11 · Ezekiel 34:11

basis: Cross-Testament (Greek to Hebrew) link, so no shared Strong's lexeme is possible; shepherd and flock imagery cited by Cambridge (Psalm 23:1; Isaiah 40:11) and Barnes; ancient and widely-held reading

A kingdom given to the saints flagged: verify source

⚙ The phrase “to give you the kingdom” has been compared with Daniel 7:27, where “the kingdom” is given to “the people of the saints of the Most High,” a people who appear weak before the beasts. The resonance is real at the level of theme (kingdom as divine gift to a powerless people), but none of the commentators in this brief makes the connection, and the cross-Testament pair has no computable lexical basis.

Daniel 7:18 · Daniel 7:27

basis: Machine-suggested cross-Testament link (Greek to Aramaic); no shared Strong's lexeme possible and no voice in this brief attests it; offered for checking, not asserted

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The Shepherd who speaks and the Shepherd who gives ancient/widely-held

⚙ The one who says “Fear not, little flock” is himself the flock’s shepherd. Barnes: “In all these things Jesus was and is eminently the Good Shepherd.” Gill adds that Christ “has bought them, with his own blood, and will lose none of them.” In Luke 22:29 Jesus says, “I bestow on you a kingdom, just as My Father bestowed one on Me”: the Father’s good pleasure to give the kingdom (12:32) is carried out through the Son who receives it and shares it. John 10:11 to 16 names the same Shepherd who lays down his life for the sheep. This is the widely-held reading, recorded here by Barnes and Gill.

Luke 22:29 · John 10:11 · John 10:16

The Father’s delight: from the Son to the flock novel

⚙ The verb εὐδοκέω of v. 32 is the word of the Father’s voice at the baptism: “You are My beloved Son; in You I am well pleased” (Luke 3:22). Ellicott records both uses but does not draw a theological link. The tool suggests one: the delight the Father has in the Son is the same good pleasure by which he gives the kingdom to those who belong to the Son. Paul uses the same verb for the Father’s pleasure that all fullness should dwell in Christ (Colossians 1:19). This reading is the tool’s own and should be tested.

Luke 3:22 · Colossians 1:19

The one who became poor, the treasure that does not fail ancient/widely-held

⚙ Jesus asks the disciples to sell and give, but he first does it himself: “though He was rich, yet for your sake He became poor, so that you through His poverty might become rich” (2 Corinthians 8:9). In him “are hidden all the treasures of wisdom and knowledge” (Colossians 2:3, with the same noun thēsauros). The unfailing treasure of v. 33 is therefore not only a reward in heaven but, in the apostolic reading, the Lord himself; where he is, the heart of his people is drawn. This christological reading of treasure is widely held in the church’s tradition, though none of the voices in this brief states it for these verses.

2 Corinthians 8:9 · Colossians 2:3 · Colossians 3:1

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:

  • Albert Barnes, Notes on the Bible (1834)
  • 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 BSB and Berean interlinear are followed. The interlinear lists γάρ first in v. 34; in Greek it is postpositive (normally second), so that ordering reflects the interlinear’s alignment, not a claim about word order. No significant textual variant affects these verses in the sourced data.

Sources. Henry’s Concise note covers 12:22 to 40 as one block and is reproduced at every verse; Barnes’s v. 33 note is repeated at v. 34 in the source. JFB and Poole defer to their notes on Matthew 6 for v. 34. Ellicott’s citation of Wisdom 7:14 and 8:18 is a linguistic parallel from a book outside the BSB canon, cited for a related root, not the same word.

Uncertain. How literally v. 33 binds all believers is debated among the voices themselves (Poole and Pulpit limit it; Cambridge and Ellicott record the literal practice of Acts). The Daniel 7 thread is a machine suggestion flagged for checking. The link from eudokeō at Luke 3:22 to 12:32 is marked novel.

✦ = 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)