1 Samuel 10:2

10:2 When you leave me today, you will find two men near Rachel’s tomb at Zelzah on Benjamin’s border. They will say to you, ‘The donkeys you have gone looking for have been found. Your father is no longer concerned about the donkeys but has become anxious about you two! ¹  He is asking, “What should I do about my son?”’

Matthew 6:25

Do Not Worry

6:25 “Therefore I tell you, do not worry ²  about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing?

Matthew 6:28

6:28 Why do you worry about clothing? Think about how the flowers ³  of the field grow; they do not work ⁴  or spin.

Matthew 6:34

6:34 So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own. ⁵ 

Luke 12:11

12:11 But when they bring you before the synagogues, ⁶  the ⁷  rulers, and the authorities, do not worry about how you should make your defense ⁸  or what you should say,

Luke 12:22

Exhortation Not to Worry

12:22 Then ⁹  Jesus ¹⁰  said to his ¹¹  disciples, “Therefore I tell you, do not worry ¹²  about your ¹³  life, what you will eat, or about your ¹⁴  body, what you will wear.

[10:2]  ¹ sn In the Hebrew text the pronoun you is plural, suggesting that Saul’s father was concerned about his son and the servant who accompanied him.

[6:25]  ² tn Or “do not be anxious,” and so throughout the rest of this paragraph.

[6:28]  ³ tn Traditionally, “lilies.” According to L&N 3.32, “Though traditionally κρίνον has been regarded as a type of lily, scholars have suggested several other possible types of flowers, including an anemone, a poppy, a gladiolus, and a rather inconspicuous type of daisy.” In view of the uncertainty, the more generic “flowers” has been used in the translation.

[6:28]  ⁴ tn Or, traditionally, “toil.” Although it might be argued that “work hard” would be a more precise translation of κοπιάω (kopiaw) here, the line in English reads better in terms of cadence with a single syllable.

[6:34]  ⁵ tn Grk “Sufficient for the day is its evil.”

[12:11]  ⁶ sn The saying looks at persecution both from a Jewish context as the mention of synagogues suggests, and from a Gentile one as the reference to the rulers and the authorities suggests.

[12:11]  ⁷ tn Grk “and the,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.

[12:11]  ⁸ tn Grk “about how or what you should say in your defense,” but this is redundant with the following clause, “or what you should say.”

[12:22]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. Jesus’ remarks to the disciples are an application of the point made in the previous parable.

[12:22]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:22]  ¹¹ tc αὐτοῦ (autou, “his”) is lacking in Ì^45vid,75 B 1241 c e. Although the addition of clarifying pronouns is a known scribal alteration, in this case it is probably better to view the dropping of the pronoun as the alteration in light of its minimal attestation.

[12:22]  ¹² tn Or “do not be anxious.”

[12:22]  ¹³ tc Most mss (Ì⁴⁵ Ψ 070 ˹³ 33 Ï) supply the pronoun ὑμῶν (Jumwn, “your”) here, although several important and early witnesses omit it (Ì⁷⁵ א A B D L Q W Θ Ë¹ 700 2542 al lat). Externally, the shorter reading is superior. Internally, the pronoun looks to be a scribal clarification. In context the article can be translated as a possessive pronoun anyway (ExSyn 215), as it has been done for this translation.

[12:22]  ¹⁴ tc Some mss (B 070 ˹³ 33 1424 al) supply the pronoun ὑμῶν (Jumwn, “your”) here, although the witnesses for the omission are early, important, and varied (Ì^45vid,75 א A D L Q W Θ Ψ Ë¹ Ï lat). See previous tc note for more discussion.