After parable about caring for worldly goods..
Luke 12:22 Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on.
Luke 12:22 Therefore I tell you, do not worry about your life, what you will eat; or about your body, what you will wear.
By this I tell you: don't worry for the self, what you might eat nor for that body of yours: what you might put on yourself.
Both my self and my body are temporary, something we put on ourselves.
The emphasis on "self" that we have seen since Luke 12:19 is lost by translating "self" as "life." This series of four verses started with this same word being translated as "soul," hiding the connection. This verse ends with "self" as well." The last verb means "put on yourself" because it uses the middle voice. This voice has been used over and over again in these verses.
The "your" here is plural, but the word it modifies in the singular. This means that the following word cannot refer to individual lives, but to the concept of life generally.
The word translated here as "soul" is psyche, a common word in Greek, familiar in English, meaning "consciousness," and "a sense of self." Jesus uses it to specifically mean our identity in our worldly life, the role we play on earth (see this article).
The Greek word translated as "body" means a physical body, either living or dead. It also refers to the "whole" of ourselves (see this article). The relationship Jesus described between "self" and "body" is explained in this article.
- CW --Confusing Word -- The "therefore" is not the common word usually translated as "therefore."
- OS -- Outdated Source -- The Greek word translated as "your" existed in the KJV Greek source but not the source we use today.
- MW - Missing Word -- The word "the/this" before "life" is not shown in the English translation.
- CW --Confusing Word -- This is not the common word usually translated as "life."
- CW - Confusing Word - This "shall eat" does not indicate the future tense, but describes a possibility, the subjunctive voice.
- CW - Confusing Word - This "shall put on" does not indicate the future tense, but describes a possibility, the subjunctive voice.
- WV --Wrong Voice - The verb "put on" in the middle voice requires the concept of "self" as its object, "put on yourself."
- CW --Confusing Word -- The "therefore" is not the common word usually translated as "therefore."
- CW --Confusing Word -- The form of "life" isn't usually translated as "about."
- WW --Wrong Word -- The word translated as "your" should be something more like "the."
- CW --Confusing Word -- This is not the common word usually translated as "life."
- CW - Confusing Word - This "will eat" does not indicate the future tense, but describes a possibility, the subjunctive voice.
- CW --Confusing Word -- This is not the common word usually translated as "or."
- CW --Confusing Word -- The form of "body" isn't usually translated as "about."
- CW - Confusing Word - This "will put on" does not indicate the future tense, but describes a possibility, the subjunctive voice.
- WV --Wrong Voice - The verb "put on" in the middle voice requires the concept of "self" as its object, "put on yourself."
- CW --Confusing Word -- This is not the common word usually translated as "wear."
Therefore -- (CW) This is from two Greek words meaning "through this" or "by this." The specific meaning of this phrase is "on this account" or "on account of this."
I -- This is from the first-person, singular form of the following verb.
say -- The word translated as "say" is the most common word that means "to say," and "to speak," but it also means "to teach," which seems to be the way Christ uses it more frequently. It also has many ancillary meanings such as "to count" ("to number" or like we might say, "to recount" a story) or "to choose for yourself." Christ usually uses this word to refer to his own speaking or teaching. The form of the verb could also be a possible action, "might say" or "should say."
unto -- This word "unto" comes from the dative case of the following word that requires the addition of a preposition in English, but the translator must decide which preposition to use: a "to" as an indirect object.
you, -- The Greek pronoun "you" here is plural and in the form of an indirect object, "to you," "for you," etc.
Take -"Take...thought" is translated from a Greek word that means "to be anxious about," "to care for," and "to meditate upon." Jesus uses it the way we use "worry" in English.
no -- -- The negative used here is the Greek negative of a subjective opinion, commands, verbs of possibility, and requests. It applies to will, feeling, and thought. Used with verbs in the mood of possibility to express a prohibition.
thought - This completes the meaning of the verb.
for -- This word "for" comes from the indirect object form of the following word that requires the addition of a preposition in English. The most common is a "to" for the English indirect object. However, the translator can choose other prepositions: "with," "in," "of," "as," "by," "for," "at," or "on" depending on the context.
your -- (OS) There is nothing in the Greek that can be translated as this in the source we use today but it does exist in the source that the KJV translators used.
missing "the/this" -- (MW) The untranslated word is the Greek definite article," the," which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this," "that," "these," and "those"). See this article for more.
life, -- (CW) The word translated here as "life" is psyche, a common word in Greek, familiar in English, translated commonly as "life," "soul," "consciousness," and "a sense of self." It is used for different aspects of "self," the emotional self, the conscious self, the intellectual self. Jesus uses it to mean our identity in our worldly life specifically, the role we play on earth, what we might call the "self," "ego," or our "the person we are." The problem with translating it as "life" is that another common Greek word means "life." See this article for detail about this word. In the earlier verses, Luke 12:19 and Luke 12:20 this same word is translated as "soul."
what -- The Greek word translated as "what" in the singular means "anyone," "someone," "something," and "anything." The same forms are used both for the masculine or feminine so "anyone" works best for a person. In the plural, it means "everyone," "some," "they," and "those." Jesus often uses it to start a question so it means "who," "what," "which," or even "why."
ye -- This is from the second-person, singular form of the verb.
shall -- (CW) This helping verb "shall" does not indicate the future tense, but that the verb describes a possibility, the subjunctive voice. A "might" or "should" in English is more appropriate, but is assumed in an "if/when/whoever/except" clause. Helping verbs are not needed in Greek since the main verb carries this information in its form.
eat; -- The word translated as "ye shall eat" means "eat" but it also means "fret," as we say "something is eating me up."
neither -- The Greek word "neither" is an adverb that means, literally, "not however," "not at all" or "no even." As a conjunction, it works as both parts of the "neither/nor" constructions.
for -- This word "for" comes from the indirect object form of the following word that requires the addition of a preposition in English. The most common is a "to" for the English indirect object. However, the translator can choose other prepositions: "with," "in," "of," "as," "by," "for," "at," or "on" depending on the context.
the -- The word translated as "the" is the Greek definite article, "the," which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this," "that," "these," "those") than the English "the." See this article for more.
body, -- The word translated as "body" means "body," either living or dead, but it also means anything physical or solid. Like our word "body" it has special meanings such as "body" of proof and the "body" of a document. It is the opposite of "spirit" but more connected to the "soul" because it is part of this life. It is the physical substance of things, the body of men and animals or of heavenly bodies or groups of people. See this article for more.
(NOTE: In some versions of the source, the Greek word for "of yours" appears here.)
what -- The Greek word translated as "what" in the singular means "anyone," "someone," "something," and "anything." The same forms are used both for the masculine or feminine so "anyone" works best for a person. In the plural, it means "everyone," "some," "they," and "those." Jesus often uses it to start a question so it means "who," "what," "which," or even "why."
ye -- This is from the second-person, singular form of the verb.
shall -- (CW) This helping verb "shall" does not indicate the future tense, but that the verb describes a possibility, the subjunctive voice. A "might" or "should" in English is more appropriate, but is assumed in an "if/when/whoever/except" clause. Helping verbs are not needed in Greek since the main verb carries this information in its form.
put on. -- (WV) The word translated as "put on" means "put on" in the context is clothes, and, more generally, "go into." This verb is not the active voice, but the middle voice where the subject acts on themselves "put on yourself." This might normally be assumed but Jesus is emphasizing the concept of "self" in this verse.
Therefore -- (CW) This is from two Greek words meaning "through this" or "by this." The specific meaning of this phrase is "on this account" or "on account of this."
I -- This is from the first-person, singular form of the following verb.
tell -- The word translated as "say" is the most common word that means "to say," and "to speak," but it also means "to teach," which seems to be the way Christ uses it more frequently. It also has many ancillary meanings such as "to count" ("to number" or like we might say, "to recount" a story) or "to choose for yourself." Christ usually uses this word to refer to his own speaking or teaching. The form of the verb could also be a possible action, "might tell" or "should tell."
you, -- The Greek pronoun "you" here is plural and in the form of an indirect object, "to you," "for you," etc.
do-- This helping verb is used to create questions, commands, negative statements, and smooth word flow in English.
not -- The negative used here is the Greek negative of a subjective opinion, commands, verbs of possibility, and requests. It applies to will, feeling, and thought. Used with verbs in the mood of possibility to express a prohibition.
worry -"Worry" is translated from a Greek word that means "to be anxious about," "to care for," and "to meditate upon." Jesus uses it the way we use "worry" in English.
about -- (CW) This word "about " comes from the indirect object form of the following word that requires the addition of a preposition in English. The most common is a "to" for the English indirect object. However, the translator can choose other prepositions: "with," "in," "of," "as," "by," "for," "at," or "on" depending on the context. It isn't usually translated as "about."
your -- (WW) The word translated as "your" is the Greek definite article, "the," which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this," "that," "these," "those") than the English "the." See this article for more. This word doesn't mean "your."
life, -- (CW) The word translated here as "life" is psyche, a common word in Greek, familiar in English, translated commonly as "life," "soul," "consciousness," and "a sense of self." It is used for different aspects of "self," the emotional self, the conscious self, the intellectual self. Jesus uses it to mean our identity in our worldly life specifically, the role we play on earth, what we might call the "self," "ego," or our "the person we are." The problem with translating it as "life" is that another common Greek word means "life." See this article for detail about this word. In the earlier verses, Luke 12:19 and Luke 12:20 this same word is translated as "soul."
what -- The Greek word translated as "what" in the singular means "anyone," "someone," "something," and "anything." The same forms are used both for the masculine or feminine so "anyone" works best for a person. In the plural, it means "everyone," "some," "they," and "those." Jesus often uses it to start a question so it means "who," "what," "which," or even "why."
you -- This is from the second-person, singular form of the verb.
will -- (CW) This helping verb "will " does not indicate the future tense, but that the verb describes a possibility, the subjunctive voice. A "might" or "should" in English is more appropriate, but is assumed in an "if/when/whoever/except" clause. Helping verbs are not needed in Greek since the main verb carries this information in its form.
eat; -- The word translated as "ye shall eat" means "eat" but it also means "fret," as we say "something is eating me up."
or -- The Greek word "or " is an adverb that means, literally, "not however," "not at all" or "no even." As a conjunction, it works as both parts of the "neither/nor" constructions. This is not the word usually translated as "or."
about -- (CW) This word "about " comes from the indirect object form of the following word that requires the addition of a preposition in English. The most common is a "to" for the English indirect object. However, the translator can choose other prepositions: "with," "in," "of," "as," "by," "for," "at," or "on" depending on the context. It isn't usually translated as "about."
the -- The word translated as "the" is the Greek definite article, "the," which usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. The Greek article is much closer to our demonstrative pronouns ("this," "that," "these," "those") than the English "the." See this article for more.
body, -- The word translated as "body" means "body," either living or dead, but it also means anything physical or solid. Like our word "body" it has special meanings such as "body" of proof and the "body" of a document. It is the opposite of "spirit" but more connected to the "soul" because it is part of this life. It is the physical substance of things, the body of men and animals or of heavenly bodies or groups of people. See this article for more.
(NOTE: In some versions of the source, the Greek word for "of yours" appears here.)
what -- The Greek word translated as "what" in the singular means "anyone," "someone," "something," and "anything." The same forms are used both for the masculine or feminine so "anyone" works best for a person. In the plural, it means "everyone," "some," "they," and "those." Jesus often uses it to start a question so it means "who," "what," "which," or even "why."
you -- This is from the second-person, singular form of the verb.
will -- (CW) This helping verb "will " does not indicate the future tense, but that the verb describes a possibility, the subjunctive voice. A "might" or "should" in English is more appropriate, but is assumed in an "if/when/whoever/except" clause. Helping verbs are not needed in Greek since the main verb carries this information in its form.
wear. -- (WV, CW) The word translated as "wear" means "put on" in the context is clothes, and, more generally, "go into." This verb is not the active voice, but the middle voice where the subject acts on themselves "put on yourself." This might normally be assumed but Jesus is emphasizing the concept of "self" in this verse. This is not the word usually translated as "wear."
Διὰ τοῦτο [22 verses](prep, adj sg neut acc) "Therefore" is from two Greek words meaning "through this" or "by this." "Through" is dia, which means with the accusative, it can also be "thanks to," "because of," "by reasons of," and "for the sake of. "This" is touto, which means "this [thing] there/here." With the neuter adjective, the sense is "on this account."
λέγω[264 verses] (1st sg pres ind act) "I say" is lego, which means "to recount," "to tell over," "to say," "to speak," "to teach," "to mean," "boast of," "tell of," "recite," nominate," and "command." When used with an object is has the sense of "call by name." It has a secondary meaning "pick out," "choose for oneself," "pick up," "gather," "count," and "recount." A less common word that is spelled the same means "to lay," "to lay asleep" and "to lull asleep." This word is more about making a statement than participating in a discussion. Translating is as "stated" might distinguish it better. When two accusative objects are used, the sense is "say of him this," or "call him this." The form Jesus uses to describe his own speaking can be either indicative, "I say/tell" or subjunctive, "I should/could say/tell."
ὑμῖν [289 verses](pron 2nd pl dat) "To you" is humin the plural form of the pronoun of the second person, "you." As the object of a preposition, this form implies no movement, but in a fixed position or events occur at a specified time or while the action was being performed. With the "to be," it acts as a possessive, "yours." to -- This word "to" comes from the indirect object form of the following word that requires the addition of a preposition in English. The most common is a "to" for the English indirect object.
μὴ [447 verses](conj) "Not" is me , which is the negative used in prohibitions and expressions of doubt meaning "not" and "no." The negative, μή, rejects, is relative, and subjective. It is used with verbs of subjective action: thinking, feeling, seeing, etc. It is used in imperative and subjunctive clauses because both express opinions. With pres. or aor. subjunctive, it is used in a warning or statement of fear, "take care." The combination of ἵνα μή means "lest." The combination of ὅτι μή, means "except." Used before tis with an imperative to express a will or wish for something in independent sentences and, with subjunctives, to express prohibitions. It is used with infinitives that express a purpose. When used with verbs of physical action, its sense is that "not wanting" or "thinking" something, not that it isn't done or thought. With these verbs, the sense is rejecting the action, rather than simply not doing it. With the verb "to be," the sense is "doesn't seem." When a negative precedes the verb, it affects the whole clause. When it precedes other words, its force is limited to those words. Used with an imperative to express a will or wish. Used in negative conditional "when/if/whoever" clauses. With "have," the sense is "lacks" or "wants."
μεριμνᾶτε [6 verses](verb 2nd pl pres imperat act) "Take...thought" is merimnao , which means to "be anxious about,""care for," "meditate upon," "to be cumbered with many cares," and "to be treated with anxious care [passive]." There is an alternate spelling of this word listed separately, merimanao.
τῇ [821 verses](article sg fem dat ) Untranslated is the Greek definite article, hos, ("the"). It usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. When not preceding a a word that can become a noun, takes the meaning of "the one" or, in the plural, "the ones." --
ψυχῇ [33 verses](noun sg fem dat ) "Life" is psyche, which is translated as "breath," "life," "self," "personality," "spirit," and "soul." It is also used to describe "the spirit" of things. It is also often translated as "soul."
τί (pron sg neut acc) "What" [252 verses] (irreg) "What" is tis, which can mean "someone," "something," "any one," "everyone," "they [indefinite]," "many a one," "whoever," "anyone," "anything," "some sort," "some sort of," "each," "any," "the individual," "such," and so on. In a question, it can mean "who," "why," or "what." Plural, "who are" is τίνες ἐόντες. It has specific meanings with certain prepositions, διὰ τί; for what reason? ἐκ τίνος; from what cause? ἐς τί; to what point? to what end?
φάγητε, [30 verses] (2nd pl aor subj act) "Ye shall eat" is esthio, which means "to eat," "devour," "fret," "vex," and to "take in one's mouth." It is also a metaphor for decay and erosion.
μηδὲ [24 verses] (partic) "Nor yet for" is mede, which means "however, not," "but not," "nor," and "not." The negative is the one used in prohibitions and expressions of doubt meaning "not" and "no." It is the Greek negative of a subjective opinion, commands, and requests, used with subjunctive verbs plus the conjunction usually translated as "but." For other verbs, the sense is rejecting something, not that it isn't done. At the beginning of a sentence, always introduces an additional negation, after some negative idea has already been expressed or implied. As a conjunction, it works as both parts of the "neither/nor" constructions or "rejecting...and rejecting." -
τῷ [821 verses](article sg neut dat) "The" is the Greek definite article, hos, ("the"). It usually precedes a noun or changes the word it precedes (adjective, infinitive, participle, etc.) to act like a noun. When not preceding a a word that can become a noun, takes the meaning of "the one" or, in the plural, "the ones."
σώματι [17 verses] (noun sg neut dat) "Body" is soma, which means "body," "dead body," "the living body," "animal body," "person," "human being," "any corporeal substance," "metallic substance," "figure of three dimensions [math]," "solid," "whole [of a thing]," "frame [of a thing]," "the body of the proof," "a body of writings." and "text of a document."
[ὑμῶν][168 verses](pron 2nd pl gen) "Your/you" is humon, the plural possessive form of su the pronoun of the second person, "you." It is either a possessive pronoun or the object of a preposition. As an object of a preposition, the genitive indicates movement away or a position away from something.-- The word translated as "your" is a plural, second-person pronoun in the possessive (genitive) case. This pronoun follows the noun so the possessive "of yours."
τί (pron sg neut acc) "What" [252 verses] (irreg) "What" is tis, which can mean "someone," "something," "any one," "everyone," "they [indefinite]," "many a one," "whoever," "anyone," "anything," "some sort," "some sort of," "each," "any," "the individual," "such," and so on. In a question, it can mean "who," "why," or "what." Plural, "who are" is τίνες ἐόντες. It has specific meanings with certain prepositions, διὰ τί; for what reason? ἐκ τίνος; from what cause? ἐς τί; to what point? to what end? -- The Greek word translated as "any" in the singular means "anyone," "someone," "something," and "anything." The same forms are used both for the masculine or feminine so "anyone" works best for a person. In the plural, it means "everyone," "some," "they," and "those." Jesus often uses it to start a question so it means "who," "what," "which," or even "why."
ἐνδύσησθε: [6 verses] (2nd pl aor subj mid) "Put on" is endyo, which means to "go into", "put on [clothes]", "enter", "press into", "sink in", "enter upon it", "undertake it," and "insinuate oneself into."
The Greek words translated as "eat" also mean "to fret."
The word translated as "shall put on" also means "get into" or "undertake."
The verse is a shorter version of Matthew 6:25.