Yeshua’s Discourse on Worry

Matt. 6:25-34; Luke 12:22-31
(Huck 35, 157; Aland 67, 201; Crook 49, 236)^[207]

Updated: 20 September 2024

‏[וַיֹּאמֶר לְתַלְמִידָיו] לְפִיכָךְ אֲנִי אוֹמֵר לָכֶם אַל תְּהַרְהְרוּ לְנַפְשְׁכֶם מַה תֹּאכְלוּ וּמַה תִּשְׁתּוּ וְלֹא לְגוּפְכֶם מַה תִּלְבְּשׁוּ הֲלֹא הַנֶּפֶשׁ מְרֻבָּה מִן הַפַּרְנָסָה וְהַגּוּף מִן הַכְּסוּת הַבִּיטוּ בָּעוֹרְבִים שֶׁאֵינָם זוֹרְעִים וְאֵינָם קוֹצְרִים וְאֵינָם מַכְנִיסִים לְאוֹצָרוֹת וְשָׁמַיִם מְפַרְנֵס אוֹתָם עַל אַחַת כַּמָּה וְכַמָּה אַתֶּם שֶׁחֲמוּרִים מֵעוֹף הַשָּׁמַיִם וּמִי בָּכֶם שֶׁמְּהַרְהֵר יָכוֹל לְהוֹסִיף עַל קוֹמָתוֹ אַמָּה אַחַת וְעַל כְּסוּת לָמָּה אַתֶּם מְהַרְהְרִים הִסְתַּכְּלוּ בְּצִיץ הַשָּׂדֶה הֵיאַךְ הֵם צוֹמְחִים אֵינָם עֲמֵלִים וְאֵינָם טוֹוִים וַאֲנִי אוֹמֵר לָכֶם אַף שְׁלֹמֹה בְּכָל כְּבוֹדוֹ לֹא הִתְכַּסֶּה כְּאַחַד מֵהֶם אִם כָּךְ אֶת חֲצִיר הַשָּׂדֶה שֶׁהַיּוֹם קַיָּם וּמָחָר בַּתַּנּוּר נָתוּן מַלְבִּישׁ שָׁמַיִם עַל אַחַת כַּמָּה וְכַמָּה אַתֶּם מְחוּסְּרֵי אֲמָנָה אַל תְּהַרְהְרוּ לוֹמַר מַה נֹּאכַל אוֹ מַה נִּשְׁתֶּה אוֹ בַּמֶּה נִתְכַּסֶּה שֶׁכָּל אֵלּוּ אוּמּוֹת הָעוֹלָם מְבַקְּשִׁים וְיָדַע אֲבִיכֶם שֶׁאַתֶּם צְרִיכִים לָהֶם אֶלָּא בַּקְּשׁוּ אֶת מַלְכוּתוֹ וְאֶת צִדְקָתוֹ וְכָל אֵלּוּ יִתְוַסְּפוּ לָכֶם אַל תְּהַרְהְרוּ לְמָחָר כִּי מָחָר יְהַרְהֵר לְעַצְמוֹ דַּיּוֹ לַיּוֹם רָעָתוֹ

[And Yeshua said to his disciples,] “So don’t be filled with anxiety about your lives, how you will eat and drink, or about your bodies, how you will be dressed. Isn’t life itself more important than the fuel that keeps it going? And isn’t the body more important than the clothes that keep it covered? If God provided the former, won’t he provide the latter as well? Take a look at the ravens who neither sow seed, nor harvest crops, nor store their harvest in storehouses. Nevertheless, God maintains them. How much more, then, will God maintain you, who are far more important than the birds of the sky?

“Or which of you worriers is able to make his body grow taller? Then why are you filled with anxiety about clothing? See how the wildflowers grow: they neither labor nor spin, but I can assure you that even when King Shlomoh was decked out in the finest of his royal robes, he wasn’t dressed as well as them. If this is how God chooses to clothe the wild grass, though it lasts only for a day and then is burned in an oven, how much more adequately will God clothe you, you doubters?

“So don’t be filled with anxiety asking, ‘What will we eat?’; or, ‘What will we drink?’; or, ‘How will we clothe ourselves?’ These are all the things Gentiles constantly demand; and your father already knows you need them. Rather, seek God’s Kingdom and his deeds of salvation, and he will add all these things to you as well.

“So don’t be filled with anxiety about tomorrow. Tomorrow can worry about itself. It is enough to let each day deal with its own difficulties.”^[208]

Reconstruction

To view the reconstructed text of Yeshua’s Discourse on Worry click on the link below:

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• ^[1] See Lindsey, JRL, 101-105. ↩
• ^[2] See Lindsey, “Jesus’ Twin Parables.” ↩
• ^[3] See Lindsey, JRL, 101. ↩
• ^[4] See Lindsey, JRL, 102. ↩
• ^[5] See Lindsey, JRL, 103. ↩
• ^[6] On identifying twin illustrations, see David N. Bivin and Joshua N. Tilton, “LOY Excursus: Criteria for Identifying Separated Twin Parables and Similes in the Synoptic Gospels.” ↩
• ^[7] On the theme of the wicked who squander their reward in rabbinic sources and in the teachings of Jesus, see Joshua N. Tilton, “Why Do the Wicked Prosper?” ↩
• ^[8] In addition to Luke 12:18, which Lindsey connected to Matt. 6:26 ∥ Luke 12:24, gathering into barns is also referred to in Matt. 3:12 ∥ Luke 3:17 and Matt. 13:30, always expressed as συνάγειν εἰς ἀποθήκην (sūnagein eis apothēkēn, “to gather into a barn”). ↩
• ^[9] See Lindsey, JRL, 103-104. Aside from Luke 12:18, 19; 16:25, in the Synoptic Gospels the use of the neuter plural ἀγαθά to denote “goods” also occurs in Matt. 7:11 (2xx); Luke 1:53; 11:13. ↩
• ^[10] See Ronald A. Piper, “Matthew 7:7-11 par. Luke 11:9-13: Evidence of Design and Argument in the Collection of Jesus’ Sayings,” in The Shape of Q: Signal Essays on the Sayings Gospel (ed. John S. Kloppenborg; Minneapolis: Fortress, 1994), 131-137, esp. 135. ↩
• ^[11] Lindsey reconstructed the “How to Pray” complex in the following manner:
  1. Narrative Incident: “Teach Us to Pray” (Luke 11:1-2a)
  2. Teaching: The Lord’s Prayer (Matt. 6:9-13)
  3. Teaching: Ask…Knock (Matt. 7:7-11)
  4. Illustration: Friend in Need (Luke 11:5-8)
  5. Twin Illustration: Persistent Widow (Luke 18:2-8a)

  See Lindsey, “Jesus Twin Parables,” under the subheading “Jesus’ Parables and Their Contexts”; idem, JRL, 112-113. ↩

• ^[12] See Persistent Widow, under the subheading “Story Placement.” ↩
• ^[13] The early Christian apologist Justin Martyr (mid-second century C.E.) cited Yeshua’s Discourse on Worry this way:

  μὴ μεριμνατε δὲ τί φάγητε ἢ τί ἐνδύσησθε. οὐχ ὑμεῖς τῶν πετεινῶν καὶ τῶν θηρίων διαφέρετε; καὶ ὁ θεὸς τρέφει αὐτά. μὴ οὖν μεριμνήσητε τί φάγητε ἢ τί ἐνδύσησθε· οἶδε γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι τούτων χρείαν ἔχετε. ζητεῖτε δὲ τὴν βασιλείαν τῶν οὐρανῶν, καὶ ταῦτα πάντα προστεθήσεται ὑμῖν.

  But do not worry about what you might eat or what you might wear. Are you not more important than the birds and the beasts [τῶν θηρίων]? Yet God maintains them. Therefore do not worry about what you might eat or what you might wear, for your heavenly Father knows that you have need of these. But seek the Kingdom of Heaven and all these will be added to you. (1 Apol. 15:14-16)

  Text according to The Apologies of Justin Martyr (Cambridge Patristic Texts; ed. A. W. F. Blunt; Cambridge: Cambridge University Press, 1911).
  It is surprising that Powell did not cite Justin’s version of this saying in support of his argument that the reading τὰ κρίνα (“the lilies”; Matt. 6:28 ∥ Luke 12:27; L31) is a gloss for τὰ λείπια (“the lilies”), which was itself a corruption of τὰ θηρία (“the beasts”). See J. Enoch Powell, “Those ‘Lilies of the Field’ Again,” Journal of Theological Studies 33.2 (1982): 490-492. ↩

• ^[14] Papyrus Oxyrhynchus 655 (early third century C.E.), which preserves a Greek fragment of the Gospel of Thomas, gives the following version of Yeshua’s Discourse on Worry:

  [λέγει Ἰ(ησοῦ)ς μὴ μεριμνᾶτε ἀ]πὸ πρωΐ ἕ[ως ὀψέ, μήτ]ε ἀφ᾽ἑσπ[έρας ἕως π]ρωΐ, μήτε [τῇ τροφῇ ὑ]μῶν τί φά[γητε, μήτε] τῇ στ[ολῇ ὑμῶν] τί ἐνδύ[ση]σε. [πολ]λῷ κρεί[σσον]ές ἐ[στε] τῶν [κρί]νων, ἅτι[να ο]ὐ ξα[ί]νει οὐδε ν[ήθ]ει κ[αὶ] ἓν ἔχον[τες ἔ]νδ[υ]μα, τι ἐν[.....]..αι ὑμεῖς; τίς ἂν προσθ<εί>η ἐπὶ τὴν εἱλικίαν ὑμῶν; αὐτὸ[ς δ]ώσει ὑμεῖς τὸ ἔνδθμα ὑμῶν.

  [Jesus says, Do not be anxious] from dawn to [late, nor] from eve [to] dawn, either [about] your [food], what [you are to] eat, [or] about [your] robe, with what you [are to] clothe yourself. [You are] far better than the lilies, which do not card nor spin. And having one clothing,...you...? Who might add to your stature? That one will [give] you your clothing! (P. Oxy. 655 I, 1-17; cf. Gos. Thom. §36)

  Text and translation according to James M. Robinson and Christoph Heil, “The Lilies of the Field: Saying 36 of the Gospel of Thomas and Secondary Accretions in Q 12.22b-31,” New Testament Studies 47.1 (2001): 1-25, esp. 9.

  Whereas Robinson and Heil regard the non-canonical version represented in the Gospel of Thomas as more original, other scholars regard the source shared by the authors of Luke and Matthew as the more authentic version. See Luz, 1:340; Nolland, Matt., 308; Robert Gundry, “Spinning the Lilies and Unravelling the Ravens: An Alternative Reading of Q 12.22b-31 and P. Oxy. 655,” New Testament Studies 48.2 (2002): 159-180. ↩

• ^[15] We accepted εἶπεν δὲ πρὸς αὐτοὺς for GR in Lost Sheep, L8. ↩
• ^[16] We accepted εἶπεν δὲ αὐτοῖς for GR in Lord’s Prayer, L8. ↩
• ^[17] See Allen, Matt., 63. ↩
• ^[18] In LXX διὰ τοῦτο occurs as the translation of לָכֵן in Num. 20:12; Judg. 10:13; 1 Kgdms. 2:30; 27:6; Ps. 15:9; 72:6, 10; 77:21; 118:119; Hos. 2:8; 11, 16; 3:13; Amos 3:11; 4:12; 5:11, 13, 16; 6:7; 7:17; Mic. 1:14; 2:3, 5; 3:6, 12; 5:2; Zeph. 2:9; 3:8; Zech. 1:16; Isa. 1:24; 5:24; 7:14; 8:7; 10:24; 26:14; 27:9; 28:14, 16; 29:14, 22; 30:12, 13, 18; 37:33; 51:21; 52:6; 53:12; 65:13; Jer. 2:9; 5:2, 14; 6:15, 18, 21; 7:20, 32; 8:10; 9:6, 14; 11:11, 21; 14:15; 15:19; 16:14, 21; 18:13, 21; 19:6; 22:18; 23:2, 7, 12,15, 30, 39; 25:8; 27[50]:18, 30, 39, 45; 28[51]:36, 52; 30:14 [49:20], 18 [49:2], 32 [49:26]; 31[48]:12; 35[28]:16; 36[29]:32; 37[30]:16; 39[32]:28; 41[34]:17; 42[35]:17; 43[36]:30; 49[42]:15; 51[44]:11, 26; Ezek. 5:7, 8, 10, 11; 11:4, 7, 16, 17; 12:23, 28; 13:8, 13, 20, 23; 14:4, 6; 15:6; 16:35, 37; 17:19; 20:27, 30; 21:17, 29; 22:19; 23:9, 22, 35; 24:6, 9; 25:4, 7, 9, 13, 16; 26:3; 28:6; 29:8, 10; 30:22; 31:10; 33:25; 34:7, 20; 35:6, 11; 36:3, 4, 5, 6, 7, 14, 22; 37:12; 38:14: 39:25. ↩
• ^[19] In LXX διὰ τοῦτο occurs as the translation of עַל כֵּן in Gen. 10:9; 11:9; 19:22; 21:31; 25:30; 26:33; 29:34, 35; 30:6; 31:48; 33:17; 47:22; 50:11; Exod. 5:8, 17; 13:15; 15:23; 16:29; 20:11; Lev. 17:12; Num. 18:24; 21:14, 27; Deut. 5:15; 10:9; 15:11, 15; 19:7; 24:18, 22; Josh. 7:26; 14:14; 15:19; 18:12; 1 Kgdms. 5:5; 10:12; 19:24; 20:29; 23:28; 28:18; 2 Kgdms. 5:8, 20; 7:27; 22:50; 3 Kgdms. 9:9; 20:23; 1 Chr. 11:7; 14:11; 17:25; 2 Chr. 7:22; 16:7; 20:26; 2 Esd. 16:6; Esth. 9:19, 26; Ps. 1:5, 17:50; 24:8; 41:7; 44:3, 8, 18; 45:3; 109:7; 118:104, 127, 128, 129; Prov. 6:15; Eccl. 8:11; Song 1:3; Job 17:4; 20:21; 23:15; Hos. 4:3, 13; 6:5; Amos 3:2; Jonah 4:2; Hab. 1:4, 17; Hag. 1:10; Zech. 10:2; Isa. 9:16; 13:7; 15:4; 16:9, 11; 17:10; 21:3; 22:4; 24:6 (2xx), 15; 23:3; 27:11; 30:16 (2xx); 50:7; 57:10; 59:9; Jer. 5:6, 27; 10:21; 12:8; 20:11; 28[51]:7; 31[48]:11, 31, 36; 36[29]:28; 38[31]:3, 20; Lam. 1:8; 3:12; Ezek. 22:4; 42:6. ↩
• ^[20] On sentences opening with לְפִיכָךְ see Segal, 243 §517. ↩
• ^[21] See Fathers Give Good Gifts, Comment to L11. ↩
• ^[22] Although Codex Vaticanus, our base text, reads τῇ ψυχῇ ἡμῶν (“our soul”) in Matt. 6:25, the overall context, as well as most NT MSS, prove this reading is a scribal error. Therefore, we believe the correct reading in Matt. 6:25 is τῇ ψυχῇ ὑμῶν (“your soul”). ↩
• ^[23] On the dropping of possessive pronouns from Anth., see Lord’s Prayer, Comments to L5 and L10. ↩
• ^[24] See Betz, 463 n. 319. ↩
• ^[25] The Hebrew equivalents of μεριμνᾶν in LXX are as follows: Exod. 5:9 (= עָשָׂה ;שָׁעָה); 2 Kgdms. 7:10 (= רָגַז); 1 Chr. 17:9 (= רָגַז); Ps. 37[38]:19 (= דָּאַג); Prov. 14:23 (= עֶצֶב); Ezek. 16:42 (= כָּעַס). ↩
• ^[26] We have found two places where דָּאַג occurs in a tannaic source (excluding biblical quotations):
  

  היה ר′ מאיר או′ בזמן שהמאורות לוקין סימן רע לשונאיהן של ישראל מפני שהן למודי מכות משל לסופר שנכנס לבית הספר ואמ′ הביאו לי רצועה מי הוא דואג מי שלמוד להיות לוקה ...בזמן שישראל עסוקין בתורה אין דואגין מכל שנ′ כה אמר ה′ אל דרך הגוים אל תלמודו וגו′‏

  Rabbi Meir used to say, “In a time when the heavenly lights are eclipsed, it is a bad sign for the haters of Israel [a euphemism for Israel itself—DNB and JNT], for they are accustomed to injuries. A parable: [It may be compared] to a scribe who entered a school house and said, ‘Bring me a strap.’ Who is afraid [דואג]? The one who is accustomed to being strapped.” ...In a time when Israel is occupied with the Torah they need not be afraid [דואגין] of anything, as it is said, Thus says the LORD: Do not learn the way of the Gentiles [and do not be afraid of the signs in the heavens, for the Gentiles are afraid of them; Jer. 10:2]. (t. Suk. 2:6; Vienna MS)

  רבי אומר העושה מצוה אחת לשמה אל ישמח לאותה מצוה לסוף גוררת מצות הרבה והעובר עבירה אחת אל ידאג לאותה עבירה לסוף שגוררת עבירות הרבה שמצוה גוררת מצוה ועבירה גוררת עבירה

  Rabbi [Yehuda ha-Nasi] says: “The one who does a mitzvah for its own sake: let him not rejoice in that alone, for that same mitzvah in the end will bring about many more mitzvot. And the one who transgresses one transgression: let him not be sorry [אל ידאג] about that alone, for that same transgression in the end will string along many more transgressions. For a mitzvah strings along a mitzvah and a transgression strings along a transgression.” (Sifre Num. §112 [ed. Horovitz, 120])

  In neither of these examples does דָּאַג have the meaning “worry.” ↩

• ^[27] The connection between the proof text and Hananyah’s claim that the Torah banishes anxious thoughts is the enlightening of the eyes (מִצְוַת יי בָּרָה מְאִירַת עֵינָיִם; Ps. 19:9). According to 1 Sam. 14:29, the hungry Jonathan’s eyes became bright after he ate honey (אֹרוּ עֵינַי כִּי טָעַמְתִּי מְעַט דְּבַשׁ הַזֶּה). Note that in Ps. 19:11 the Torah is said to be sweeter than honey. Since the proof text only explains how the Torah can dispel anxious thoughts about hunger, it is possible that the other kinds of anxious thoughts enumerated in the homily (“thoughts of foolishness, thoughts of sexual impropriety...”) are a later addition. ↩
• ^[28] On the role of the Temple prefect, see Shmuel Safrai, “The Temple” (Safrai-Stern, 2:865-907, esp. 875-876). ↩
• ^[29] See Joshua N. Tilton, “Gentiles Demand All These Things.” ↩
• ^[30] For examples of נַפְשְׁכֶם see Gen. 23:8; Lev. 26:15; Deut. 11:13, 18; 13:4; Josh. 22:5; 23:14; 2 Kgs. 9:15; Isa. 55:2, 3; Jer. 6:16; 48:6; Ezek. 24:21; Job 16:4; 1 Chr. 22:19. ↩
• ^[31] Rabbi Eliezer ben Hyrcanus was a rabbinic sage of the first and second century C.E. who survived the destruction of the Temple. He was known to be a preserver of earlier traditions rather than an innovator (cf. m. Avot 2:8). ↩
• ^[32] Reading כיצד, as in the parallel in Mechilta de-Rabbi Ishmael, Vayassa‘ chpt. 3 (ed. Lauterbach, 1:235), instead of כאיזה צד. The parallel in Mechilta de-Rabbi Ishmael attributes this saying to Rabbi Shimon ben Yohai. ↩
• ^[33] According to rabbinic tradition, Rabbi Eliezer ben Hyrcanus not only left his home and his family, but also forsook his inheritance and endured extreme privations in order to become a full-time disciple. See Avot de-Rabbi Natan, Version B, chpt. 13 (ed. Schechter, 30-33) and the parallel in Avot de-Rabbi Natan, Version A, 6:3 (ed. Schechter, 30-31). ↩
• ^[34] See above, footnote 26. ↩
• ^[35] The petition for daily bread in the Lord’s Prayer (Matt. 6:11; cf. Luke 11:3) probably alludes to the manna story. See Lord’s Prayer, Comment to L17. Likewise, Jesus’ assurance that the heavenly Father will give good gifts to the disciples when they ask (Matt. 7:11; cf. Luke 11:13) probably alludes to the manna, one of three “good gifts” God has given to Israel, according to rabbinic tradition. See Fathers Give Good Gifts, Comment to L16-18. Jesus’ promise of treasure in heaven (Matt. 19:21; Mark 10:21; Luke 18:22) also may be related to the manna story, since according to rabbinic tradition the manna came from God’s treasure in heaven. See Lord’s Prayer, Comment to L17. The promise of manna also lurks behind Yeshua’s Discourse on Worry, as we will demonstrate below. ↩
• ^[36] See Betz, 472 n. 385, 483 n. 471; Bovon, 2:215. ↩
• ^[37] Unfortunately, this portion of Ben Sira has not been preserved in Hebrew MSS. ↩
• ^[38] Bovon, 2:215. ↩
• ^[39] Examples of Jesus enjoying the hospitality of his friends include Martha and Mary (Luke 10:38-42) and the owner of the house with the upper room in Jerusalem, where Jesus and his disciples shared their final Passover meal together (Matt. 26:18; Mark 14:14; Luke 22:11). On the supposition that the owner of the house was a friend of Jesus, see Preparations for Eating the Passover Lamb, Comment to L22-33. In the Sending Discourse Jesus instructed the apostles to stay with strangers, an instruction that may have agreed with Jesus’ usual practice. See Sending the Twelve: Conduct in Town, Comment to L88. ↩
• ^[40] On Jesus’ saying “...the son of man has no place to rest his head” (Matt. 8:20 ∥ Luke 9:58) and its relationship to the rigors of full-time discipleship, see Not Everyone Can Be Yeshua’s Disciple. ↩
• ^[41] In the Pentateuch τίς occurs as the translation of מָה in Gen. 2:19; 3:13; 4:10; 12:18; 15:2; 20:9 )2xx), 10; 21:17, 29; 23:15; 26:10; 27:20, 37; 29:15, 25; 30:31; 31:26, 32, 36 (2xx), 37, 43; 32:28; 37:10, 15, 20, 26; 38:16, 18, 29; 42:28; 44:15, 16 (3xx); 46:33; 47:3; Exod. 2:4; 3:13 (2xx); 4:2; 10:26; 12:26; 13:14; 14:5, 11, 15; 15:24; 16:7, 8, 15; 17:2 (2xx), 4:18:14; 32:1, 21, 23; Lev. 25:20; Num. 9:8; 13:18, 19, 20; 15:34; 16:11; 22:19, 28; 23:8 (2xx), 11, 17, 23; Deut. 6:20; 10:12; 29:23; 32:20. ↩
• ^[42] In the Pentateuch τίς occurs as the translation of מִי in Gen. 3:11; 19:12; 21:7, 26; 24:23, 47, 65; 27:18, 32, 33; 32:18 (2xx); 33:5, 8; 38:25; 43:22; 48:8; 49:9; Exod. 2:14; 3:11; 4:11 (2xx); 5:2; 10:8 (2xx); 15:11 (2xx); 24:14; 32:24, 26, 33; Num. 11:4, 8, 29; 22:9; 23:10; 24:9, 23; Deut. 3:24; 5:26, 29; 9:2; 20:5, 6, 7, 8; 30:12, 13; 33:29. ↩
• ^[43] In the Pentateuch τίς occurs as the translation of אִישׁ in Gen. 13:16; 38:1; Exod. 2:1, 11; 12:44; 16:20; 21:7, 12, 14, 16, 18, 20, 26, 33, 35, 37; 22:4, 6, 9, 13, 15; 33:11; Lev. 13:40; 15:24; 19:20; 20:2, 11, 12; 24:19; 25:26, 29; Num. 5:13, 19, 20; Deut. 1:31, 35; 8:5; 21:18, 22; 22:13, 26, 28; 24:1, 5; 29:17 (2xx). ↩
• ^[44] See Dos Santos, 105. ↩
• ^[45] See Hatch-Redpath, 1:554-557. ↩
• ^[46] See Dos Santos, 9. ↩
• ^[47] In Mechilta de-Rabbi Ishmael, Vayassa‘ chpt. 3 (ed. Lauterbach, 1:234-235) this saying is attributed to Rabbi Eliezer of Modiin, but as Flusser noted, the parallels in Mechilta de-Rabbi Shimon ben Yohai, b. Sot. 48b and Midrash ha-Gadol prove that this saying goes back to Rabbi Eliezer ben Hyrcanus. See David Flusser, “‘Have You Ever Seen a Lion Toiling as a Porter?’” (Flusser, JSTP2, 331-342, esp. 335 n. 15). ↩
• ^[48] Cf. Luz, 1:338 n. 1. ↩
• ^[49] See Hatch-Redpath, 2:1134-1135. ↩
• ^[50] See Dos Santos, 217. ↩
• ^[51] See Hatch-Redpath, 1:471. ↩
• ^[52] Cf. McNeile, 87. ↩
• ^[53] In LXX τροφή is the translation of לֶחֶם in Ps. 135[136]:25; 145[146]:7; 146[147]:9; Prov. 6:8; 30:25. ↩
• ^[54] In LXX τροφή is the translation of מָזוֹן in 2 Chr. 11:23. ↩
• ^[55] In LXX τροφή is the translation of אֹכֶל in Ps. 103[104]:27; 144[145]:15; Job 36:31. ↩
• ^[56] In the Mishnah examples of פַּרְנָסָה are found in m. Peah 8:7; m. Hal. 3:8, 9; m. Ned. 11:2; m. Kid. 4:14 (2xx); m. Tem. 3:5. ↩
• ^[57] See Montefiore, TSG, 2:111. ↩
• ^[58] Other versions of this parable occur in Sifre Zuta 11:9 (ed. Horovitz, 270); Mechilta de-Rabbi Shimon ben Yohai, BeShallaḥ 16:4 (ed. Epstein-Melamed, 106-107); b. Yom. 76a. ↩
• ^[59] In MT the noun כְּסוּת appears in Gen. 20:16; Exod. 21:10; 22:26 (2xx); Deut. 22:12; Isa. 50:3; Job. 24:7; 26:6; 31:19. ↩
• ^[60] Harnack (6), Fitzmyer (2:978), Davies-Allison (1:648) and Bovon (2:211) likewise regard Luke’s choice of verb in L12 as secondary. ↩
• ^[61] In LXX κατανοεῖν is the translation of הִבִּיט in Exod. 33:8; Ps. 9:35[10:14]; 21[22]:18; 90[91]:8; 93[94]:9; 118[119]:15, 18; 141[142]:5; ἐμβλέπειν is the translation of הִבִּיט in Isa. 5:12; 8:22; 22:8, 11; 51:1, 2, 6. ↩
• ^[62] Examples of הִבִּיט with the preposition -בְּ in DSS are found in 1QS III, 7; XI, 19; 1QH^a XVIII, 20. ↩
• ^[63] Additional examples of הִבִּיט with the preposition -בְּ are found in Gen. Rab. 30:10 (ed. Theodor-Albeck, 1:277); 65:10 (ed. Theodor-Albeck, 2:719). ↩
• ^[64] See Fitzmyer, 2:978; Luz, 1:339 n. 10. ↩
• ^[65] See Flusser, “‘Have You Ever Seen a Lion?’” (Flusser, JSTP2, 332 n. 2). ↩
• ^[66] Cf. the imprecation ἐς κόρακας, which LSJ (980) renders “go and be hanged,” in Aristophanes, Clouds, 133; Wasps, 852, 982; Peace, 1221. We agree with Luz (1:343 n. 42), who denied that the uncleanness of ravens influenced the author of Matthew’s decision. The author of Matthew was not concerned with Jewish dietary laws (cf. Matt. 15:11), and in any case the status of ravens did not prevent them from becoming a symbol of God’s provision for his creatures in ancient Jewish sources. ↩
• ^[67] Cf. Henry J. Cadbury, “Animals and Symbolism in Luke (Lexical Notes on Luke-Acts, IX,” in Studies in New Testament and Early Christian Literature: Essays in Honor of Allen P. Wikgren (ed. David Edward Aune; Leiden: Brill, 1972), 3-15, esp. 6. ↩
• ^[68] In the book of Jubilees we find a similar pairing of “ravens” and “birds” (Jub. 11:11, 12, 23-24). Unfortunately, this portion of Jubilees was not preserved in Hebrew or Greek. ↩
• ^[69] The opposite, however, occurs in L51: “the Gentiles” (Matt.)→“the Gentiles of the world” (Luke). ↩
• ^[70] See David R. Catchpole, “The Ravens, the Lilies and the Q Hypothesis: A Form-Critical Perspective on the Source-Critical Problem,” Studien zum Neuen Testament und seiner Umwelt 6/7 (1981-1982): 77-87, esp. 85. ↩
• ^[71] See Dos Santos, 161. ↩
• ^[72] The personal name עוֹרֵב is transliterated Ωρηβ in Judg. 7:25 (3xx); 8:3; Ps. 82[83]:12. ↩
• ^[73] See H. B. Tristram, The Natural History of the Bible (9th ed.; London: Society for Promoting Christian Knowledge, 1898), 199. ↩
• ^[74] See Lightfoot, 2:157; Gill, 7:64. ↩
• ^[75] See Flusser, “‘Have You Ever Seen a Lion?’” (Flusser, JSTP2, 338). Quotation from Stern, 2:252 (Gk.), 282 (Eng.). ↩
• ^[76] Cited in Boring-Berger-Colpe, 215-216. ↩
• ^[77] See Dos Santos, 56. ↩
• ^[78] See Hatch-Redpath, 2:1282. ↩
• ^[79] See Hatch-Redpath, 1:648. ↩
• ^[80] See Catchpole, “The Ravens, the Lilies and the Q Hypothesis,” 84. ↩
• ^[81] Two other candidates for HR, אָסָם (’āsām, “storehouse”), a BH term (cf. Deut. 28:8; Prov. 3:10), and אַפּוֹתִּיקִי (’apōtiqi, “storehouse”), a Semitic form of ἀποθήκη, should also be mentioned. With respect to the former, while אָסָם is attested in DSS (4Q418 103 II, 3), there are no instances of אָסָם in tannaic sources (excluding Scripture quotations), and Jastrow includes no entry for אָסָם in his dictionary. (In LXX אָסָם is translated ταμιεῖον [tamieion, “storeroom”]). With respect to the latter, there is no evidence that אַפּוֹתִּיקִי was used for “storehouse” in Hebrew, all the instances of אַפּוֹתִּיקִי being found in Aramaic contexts. ↩
• ^[82] See Jastrow, 649-650. ↩
• ^[83] See Catchpole, “The Ravens, the Lilies and the Q Hypothesis,” 85. ↩
• ^[84] On the Grecized formula ὁ πατὴρ ὑμῶν ὁ οὐράνιος, see Comment to L53. ↩
• ^[85] On Jesus’ avoidance of using the divine name, see David N. Bivin, “Jesus and the Oral Torah: The Unutterable Name of God.” ↩
• ^[86] See Davies-Allison, 1:650. ↩
• ^[87] See Hatch-Redpath, 1:314. ↩
• ^[88] On the use of חָמוּר see David N. Bivin, “Matthew 5:19: The Importance of ‘Light’ Commandments”; idem, “The ‘How Much More’ Rabbinic Principle of Interpretation in the Teaching of Jesus.” ↩
• ^[89] See Bultmann, 81; Bundy, 117; Davies-Allison, 1:651-652; Bovon, 2:211. ↩
• ^[90] See Manson, Teaching, 113; Fitzmyer, 2:979; Davies-Allison, 652. ↩
• ^[91] The phrase τίς ἐξ ὑμῶν introduces the Tower Builder simile (L1), the Friend in Need simile (L2) and the Fathers Give Good Gifts simile (L1). Cf. τίς ἄνθρωπος ἐξ ὑμῶν (“What person among you?”), which introduces the Lost Sheep simile (L12). ↩
• ^[92] See Richard J. Dillon, “Ravens, Lilies, and the Kingdom of God (Matthew 6:25-33/Luke 12:22-31),” Catholic Biblical Quarterly 53.4 (1991): 605-627, esp. 610-612; Bovon, 2:216 n. 50. ↩
• ^[93] See Hagner, 1:164. ↩
• ^[94] See Betz, 475. ↩
• ^[95] Note, too, the similarly-constructed questions τίς βασιλεὺς πορευόμενος (“What king going...?; Luke 14:31) and τίς γυνὴ δραχμὰς ἔχουσα δέκα (“What woman having ten drachmas...?; Luke 15:8), in which the participle cannot be construed in an instrumental sense. ↩
• ^[96] See Hatch-Redpath, 1:1221-1222. ↩
• ^[97] See Dos Santos, 82. ↩
• ^[98] In LXX προστιθέναι ἐπί is the translation of הוֹסִיף עַל in Lev. 5:16, 24; 6:5; Num. 5:7; Deut. 13:1; 3 Kgdms. 12:11, 14; 4 Kgdms. 20:6; 2 Chr. 10:11, 14; 28:13; 2 Esd. 10:10; Ps. 70[71]:14; Job 34:37. ↩
• ^[99] In the Mishnah examples of הוֹסִיף עַל are found in m. Shev. 3:2, 3; m. Maas. Shen. 4:3; 5:5; m. Eruv. 7:7; m. Yom. 7:5; m. Suk. 5:5; m. Taan. 2:2; m. Meg. 4:1, 2; m. Ket. 3:4; m. Kid. 4:4; m. Bab. Metz. 6:5; 8:9; m. Sanh. 1:5, 6; 11:3; m. Shevu. 2:2; m. Men. 13:6; m. Arach. 2:3; m. Mid. 3:1; m. Yad. 1:1. ↩
• ^[100] See Johannes Schneider, “ἡλικία,” TDNT, 2:941-943. ↩
• ^[101] See Luz, 1:344 n. 53; cf. Nolland, Matt., 311. ↩
• ^[102] Ancient sources suggest that a tall stature was considered to be a desirable attribute. This is indicated by the negative portrayal of the shortness of stature of individuals such as Zacchaeus (Luke 19:3), and the frequent use of the nickname הַקָּטָן (haqāṭān, “the short [one]”) to differentiate between individuals of the same name. On the use of perceived physical defects for nicknames, see Rachel Hachlili, “Hebrew Names, Personal Names, Family Names and Nicknames of Jews in the Second Temple Period,” in Families and Family Relations as Represented in Early Judaisms and Early Christianities: Texts and Fictions (ed. Jan Willem van Henten and Athalya Brenner; Leiden: Deo, 2000), 83-115, esp. 103-104. The desirability of having a tall stature is expressed in sources such as 1 Sam. 9:2; b. Shab. 92a; Aggadat Bereshit 40:2 (ed. Buber, 82). In the aforementioned rabbinic texts having a tall stature is expressed as ‎‏בעל קומה‎ (ba‘al qōmāh, “owner of stature,” i.e., “tall person”). Given the desirability of having a tall stature, adding to one’s height, if such a thing were possible, presumably would also have been desirable. ↩
• ^[103] See Harnack, 6. ↩
• ^[104] See Davies-Allison, 1:653. ↩
• ^[105] See LSJ, 1402. ↩
• ^[106] See Allen, Matt., 64. ↩
• ^[107] See Luz, 1:344. ↩
• ^[108] The example from Mimnermus reads as follows:

  ἡμεῖς δ᾽, οἷά τε φύλλα φύει πολυάνθεμος ὥρη ἔαρος, ὅτ᾽ αἶψ᾽ αὐγῇς αὔξεται ἠελίου, τοῖς ἴκελοι πήχυιον ἐπὶ χρόνον ἄνθεσιν ἥβης τερπόμεθα, πρὸς θεῶν εἰδότες οὔτε κακὸν οὔτ᾽ ἀγαθόν

  We are like leaves which the flowery season of spring brings forth, when they quickly grow beneath the rays of the sun; like them we delight in the flowers of youth for an arm’s length of time [πήχυιον ἐπὶ χρόνον], knowing neither the bad nor the good that comes from the gods. (Mimnermus, Frag. 2; quoted in Stobaeus, Anthology 4.34.12)

  Text and translation according to Douglas E. Gerber, ed. and trans., Greek Elegiac Poetry (Loeb Classical Library; Cambridge, Mass.: Harvard University Press, 1999), 82-83.

  According to Allen, “Since it does not refer to physical measurement, Mimnermus’ use of the adjective (‘for an arm’s length of time’) is quite remarkable.” See Archibald Allen, The Fragments of Mimnermus: Text and Commentary (Stuttgart: Franz Steiner, 1993), 43. Are we really to suppose that the Greek translator(s) of Jesus’ teachings were influenced by this obscure example in the poetry of a classical Greek author? ↩

• ^[109] Fitzmyer (2:978; cf. Nolland, Luke, 2:692) believed he had found an example of a temporal use of πῆχυς in Diogenes Laertius’ account of Plato, but he was in error on two scores:
  1. The passage Fitzmyer cited has the adjective πηχυαῖος (pēchūaios, “a cubit long”), rather than the noun πῆχυς.
  2. The adjective πηχυαῖος in that passage has a clearly spatial (i.e., non-temporal) sense:

  ...if one chooses to add to a cubit-measure [μέτρον παχυαῖον] another length, or cut off some of what was there already, would the original measure still exist? Of course not. Now consider mankind in this same way. One man grows, and another again shrinks: and they are all undergoing change the whole time. (Diogenes Laertius, Lives of Eminent Philosophers 3:11; Loeb)

  ↩

• ^[110] Scholars typically point out that adding a cubit to one’s stature is hardly a small feat, whereas the context demands a small unit of measurement. See Marshall, 528; Fitzmyer, 2:979; Davies-Allison, 1:652; Luz, 1:344 n. 52; Bovon, 2:217. On the other hand, if the contrast is between what worriers can accomplish versus what God is able to do, then adding one cubit to a human being’s stature is small in comparison with the three and a half cubits (on average) that God adds to a person’s stature from the time of one’s conception to full maturity.

  On the average height of adult males in the first century, see Jonathan P. Roth, The Logistics of the Roman Army at War (264 B.C.-A.D. 235) (Leiden: Brill, 2012), 9. Roth gave a range of 162 cm (5′4″) to 171 cm (5′7″) as an average stature, which equals 3.5 to 3.7 cubits (assuming 1 cubit = 46.2 cm; cf. Fitzmyer, 2:978). Corroborating this estimate are the skeletal remains of ten adult males aged 18 years or older discovered in four tombs in Giv‘at ha-Mivtar, Jerusalem, whose heights are shown in the following table:

  	Tomb/Ossuary Individual	Stature (cm)	Stature (cubits)
  1	I/1A	170-171 cm	3.68-3.70 cubits
  2	I/2A	165-170 cm	3.57-3.68 cubits
  3	I/4A	167 cm	3.61 cubits
  4	I/5A	157 cm	3.40 cubits
  5	I/6A	167 cm	3.61 cubits
  6	I/6B	159-161 cm	3.44-3.48 cubits
  7	III/2A	168 cm	3.64 cubits
  8	IV/2A	162 cm	3.51 cubits
  9	VI/3B	181 cm	3.92 cubits
  10	IV/5A	167 cm	3.61 cubits

  For the data contained in the table above, see N. Haas, “Anthropological Observations on the Skeletal Remains from Giv‘at ha-Mivtar,” Israel Exploration Journal 20.1-2 (1970): 38-59.

  Three and a half cubits is the same as three cubits and a span (see Danby, 798). According to LXX (1 Kgdms. 17:4), 4QSam^a 12 I, 3 (= 1 Sam. 17:4) and Josephus (Ant. 6:171), Goliath was four cubits and a span tall, in other words, one cubit taller than the average adult male in the time of Jesus. Thus, adding a single cubit to one’s height would make one equal in stature to the famed warrior of the Philistines who was slain by King David. MT has a variant reading, according to which Goliath was six cubits and a span tall. On the conflicting testimony regarding Goliath’s stature, see J. Daniel Hays, “Reconsidering the Height of Goliath,” Journal of the Evangelical Theological Society 48.4 (2005): 701-714. On the other hand, Josephus mentions a Jewish man of the first century C.E. by the name of Eleazar who was seven cubits tall, which earned him the nickname “the giant” (Ant. 18:103). If true, this story might lend credence to MT’s report that Goliath was six and a half cubits tall. ↩

• ^[111] See Hatch-Redpath, 2:1131-1132; Dos Santos, 12. ↩
• ^[112] We find אַמָּה אַחַת in Ezek. 40:12 (2xx), 42 (3xx); 42:4; 43:14; m. Eruv. 4:11 (2xx); m. Mid. 3:1 (2xx). ↩
• ^[113] See Harnack, 6; Catchpole, “The Ravens, the Lilies and the Q Hypothesis,” 84. ↩
• ^[114] In Genesis alone, περί is the translation of עַל in Gen. 12:17, 20; 20:3; 21:12 (2xx); 24:9; 26:7, 21, 22; 27:41; 41:15, 32; 42:21. On עַל in the sense of “with respect to” or “concerning,” see Segal, 175 §363 (iv). ↩
• ^[115] The LXX translators rendered לָמָּה as ἵνα τί in Gen. 4:6 (2xx); 12:19; 24:31; 25:22, 32; 27:46; 29:25; 31:30; 32:30; 33:15; 42:1; 44:7; 47:15; Exod. 2:20; 5:4, 15, 22 (2^ndinstance); 17:3; 32:11; Num. 11:11 (1^st instance), 20; 14:13, 41; 20:4, 5; 21:5; 32:7; Josh. 7:7, 10; Judg. 5:16, 17; 6:13; 12:3; 13:18; 15:10; 21:3; Ruth 1:11, 21; 1 Kgdms. 1:8 (2^nd and 3^rd instances); 2:13, 29; 6:6; 9:21; 15:19; 19:5, 17; 20:8, 32; 21:15; 22:13; 24:10; 26:18; 27:5; 28:9, 12, 15, 16; 2 Kgdms. 3:24; 11:21; 12:23; 13:26; 14:13, 31, 32; 15:19; 16:9, 17; 18:22; 19:11, 12, 13, 30, 36, 37, 43; 20:19; 24:3; 3 Kgdms. 2:22; 4 Kgdms. 14:10; 1 Chr. 21:3 (1^st instance); 2 Chr. 25:19; Psa. 2:1; 9:22; 21:2; 41:10 (2^nd instance); 42:2 (2xx); 43:24, 25; 48:6; 67:17; 73:1, 11; 79:13; 87:15; Prov. 17:16; Eccl. 2:15; Job 3:20; 10:18; 30:2; Amos 5:18; Mic. 4:9; Hab. 1:3; Isa. 55:2; Jer. 2:29; 6:20; 14:8; 15:18; 20:18; 51[44]:7; Lam. 5:20; Ezek. 18:31; 33:11. ↩
• ^[116] The LXX translators rendered לָמָּה as διὰ τί in Exod. 2:13; 5:22 (1^st instance); Num. 11:11 (2^nd instance); 22:37; Josh. 9:22; 1 Kgdms. 26:15; Ps. 41:10 (1^st instance); Job 3:11; 7:20; 9:29; 13:24; 19:22; Jer. 36[29]:27. ↩
• ^[117] Additional examples of לָמָּה rendered simply as τίς in LXX occur in 1 Kgdms. 1:8 (1^st instance); 17:8; 2 Chr. 25:15; Isa. 1:11; 63:17. ↩
• ^[118] See Hatch-Redpath, 2:788. ↩
• ^[119] See Plummer, Luke, 327; Luz, 1:343. Cf. Betz, 477. For a pictorial presentation of various wildflowers that grow in the land of Israel, see Gloria E. M. Suess, "Lilies of the Field." ↩
• ^[120] On “comeliness” or “charm” as a meaning of חֶסֶד (ḥesed), see Jan Joosten, “חסד, 'Benevolence', and ἔλεος, 'Pity': Reflections on Their Lexical Equivalence in the Septuagint,” in his Collected Studies on the Septuagint: From Language to Interpretation and Beyond (Tübingen: Mohr Siebeck, 2012), 97-111, esp. 98. ↩
• ^[121] See Gen. 1:26, 28, 30; 2:19, 20; 6:7; 7:3, 23; Deut. 28:26; 1 Kgdms. 17:44, 46; 2 Kgdms. 21:10; 3 Kgdms. 16:4; 20[21]:24; Ps. 78[79]:2; 103[104]:12; Job 12:7; 28:21; 35:11; Hos. 2:20; 4:3; 7:12; Zeph. 1:3; Jer. 4:25; 7:33; 9:9; 15:3; 16:4; 19:7; 41[34]:20; Ezek. 29:5; 31:6, 13; 32:4; 38:20. The one exception to this rule is found in Eccl. 10:20, where עוֹף הַשָּׁמַיִם is translated with the singular πετεινὸν τοῦ οὐρανοῦ. ↩
• ^[122] Singular verbs are used with עוֹף הַשָּׁמַיִם in Ps. 104:12; Job 12:7; Eccl. 10:20. Plural verbs are used with עוֹף הַשָּׁמַיִם in 1 Kgs. 14:11; 16:4; 21:24; Jer. 4:25; Ezek. 31:6, 13; Ps. 104:12. Note especially how in one verse (Ps. 104:12) both a singular and a plural verb are used with עוֹף הַשָּׁמַיִם. ↩
• ^[123] For another likely example of gezerah shavah in the teachings of Jesus, see Joseph Frankovic, “Remember Shiloh!” On Jesus’ use of gezerah shavah, see also R. Steven Notley, “Jesus’ Jewish Hermeneutical Method in the Nazareth Synagogue,” in Early Christian Literature and Intertextuality (2 vols.; ed. Craig A. Evans and H. Daniel Zacharias; Edinburgh: T&T Clark, 2009), 46-59, esp. 52-53; R. Steven Notley and Jeffrey P. García, “Hebrew-Only Exegesis: A Philological Approach to Jesus’ Use of the Hebrew Bible” (JS2, 349-374). ↩
• ^[124] See T. C. Skeat, “The Lilies of the Field,” Zeitschrift für die neutestamentliche Wissenschaft 37.1 (1938): 211-214; Metzger, 18. ↩
• ^[125] See Skeat, “The Lilies of the Field,” 213; Bovon, 2:217 n. 61. ↩
• ^[126] Cf. Nolland, Luke, 2:692; Betz, 477 n. 419. ↩
• ^[127] See Jastrow, 343; Segal, 134 §294. ↩
• ^[128] Additional examples of non-interrogative uses of הֵיאַךְ are found in m. Bab. Metz. 2:7; m. Sanh. 3:6; t. Ket. 6:2. ↩
• ^[129] See Hatch-Redpath, 1:178-179. ↩
• ^[130] See Jastrow, 1287. ↩
• ^[131] Since we regard צִיץ as a collective noun, we have used plural verbs in HR. See Joüon-Muraoka, §150e. ↩
• ^[132] See Betz, 477 n. 419. ↩
• ^[133] See Hatch-Redpath, 2:778. ↩
• ^[134] See Jastrow, 563. ↩
• ^[135] See Ps. 126[127]:1; Eccl. 2:18 (Vaticanus). ↩
• ^[136] See Jastrow, 1088-1089. ↩
• ^[137] On spinning as women’s work, see Tal Ilan, Jewish Women in Greco-Roman Palestine, 186. ↩
• ^[138] See Jeremias, Parables, 215; Dillon, “Ravens, Lilies, and the Kingdom of God,” 619; Luz, 1:343; Lee A. Johnson and Robert C. Tannehill, “Lilies Do Not Spin: A Challenge to Female Social Norms,” New Testament Studies 56.4 (2010): 475-490. ↩
• ^[139] For examples of λέγω ὑμῖν ὅτι elsewhere in GR, see Rich Man Declines the Kingdom of Heaven, L102; Lost Sheep and Lost Coin, L34, L53; Persistent Widow, L25; Sending the Twelve: Conduct in Town, L116; Blessedness of the Twelve, L10. ↩
• ^[140] The name Σολομών occurs in Matt. 1:6, 7; 6:29; 12:42 (2xx); Luke 11:31 (2xx); 12:27; John 10:23; Acts 3:11; 5:12; 7:47. ↩
• ^[141] The name Σολομών occurs over 125xx in the works of Josephus. ↩
• ^[142] See Hatch-Redpath, 3:134. ↩
• ^[143] See Hatch-Redpath, 1:341-343. ↩
• ^[144] See Dos Santos, 89. ↩
• ^[145] The proverbial statement appears in a midrash dealing with the fiery end to which individuals who boast in themselves eventually come:

  אמר הקב″ה כל מי שהוא מעלה את עצמו סופו לילך באש...ואף סנחריב שעילה את עצמו...מה היה לו, ויצא מלאך ה′ ויך במחנה אשור וגו′.... ומה עשה לו, ותחת כבודו יקד יקוד כיקוד אש, מהו תחת כבודו, ששרף אותו מבפנים, והניח בגדיו מבחוץ, שכבודו של אדם כסותו, למה הניח הקב″ה בגדיהם, לפי שהיו בניו של שם, שנאמר בני שם עילם ואשור וגו′, אמר הקב″ה חייב אני לשם אביהם, שנטל הכסות וכיסה ערות אביו, שנאמר ויקח שם ויפת את השמלה וגו′ , לכך הניח הקב″ה בגדיהם ושרף גופם

  The Holy one, blessed be he, said, “Everyone who exults himself will come to a fiery end”.... And also Sennacherib, who exulted himself...what happened to him? And a messenger of the LORD went out and struck the camp of Ashur [i.e., Assyria—DNB and JNT] [2 Kgs. 19:35].... And what did he [i.e., the angel] do to him [i.e., Sennacherib]? And under his glory a burning was ignited, like the burning of a fire [Isa. 10:16]. And what is the meaning of “under his glory”? It means that he burned him from within, but his garments were left on the outside, because a person’s glory is his clothing [שכבודו של אדם כסותו]. Why did the Holy one, blessed be he, leave their garments? Because they were sons of Shem, as it is said, The sons of Shem were Elam and Ashur etc. [Gen. 10:22]. The Holy one, blessed be he, said, “I am indebted to Shem, their father, for he took his clothing and covered his father’s nakedness,” as it is said, And Shem and Yefet took the robe etc. [Gen. 9:23], therefore the Holy one, blessed be he, left their clothing and burned their bodies. (Midrash Tanhuma, Tzav chpt. 3 [ed. Buber, 2:13-14])

  The explanation that a person’s glory is his clothing not only has a proverbial ring, but the vocabulary also sets the statement apart from the rest of the discussion. The proverbial statement uses the term כְּסוּת (k^esūt, “clothing,” “covering”) for clothing, whereas the surrounding context uses the synonym בֶּגֶד (beged, “garment").
  A variant form of the proverb under discussion reads as follows:

  הדר בני אדם כסותן

  The splendor of human beings is their clothing. (Tosefta Derek Erez 1:7 [ed. Higger, 247])

  ↩

• ^[146] See Betz, 477 n. 427. ↩
• ^[147] The Ben Sira fragment mentioning “robes of glory” states:

  בגדי כבוד תלבשנה ועטרת תפארת תעטרנה

  You will wear her [i.e., Wisdom—DNB and JNT] as robes of glory [בגדי כבוד], and you will don her as a crown of splendor. (2Q18 2 I, 12)

  στολὴν δόξης ἐνδύσῃ αὐτὴν καὶ στέφανον ἀγαλλιάματος περιθήσεις σεαυτῷ

  You will wear her as a robe of glory, and you will don her as a crown of gladness. (Sir. 6:31)

  “Robes of glory” are also mentioned in passages of Ben Sira not preserved in the Qumran fragment:

  ἐὰν διώκῃς τὸ δίκαιον, καταλήμψῃ καὶ ἐνδύσῃ αὐτὸ ὡς ποδήρη δόξης

  If you pursue the right, you will overtake it and wear it as a flowing robe of glory. (Sir. 27:8)

  καὶ περιέζωσεν αὐτὸν περιστολὴν δόξης

  ...and he [i.e., Moses—DNB and JNT] wrapped him [i.e., Aaron] in a robe of glory. (Sir. 45:7)

  ἐν τῷ ἀναλαμβάνειν αὐτὸν στολὴν δόξης καὶ ἐνδιδύσκεσθαι αὐτὸν συντέλειαν καυχήματος

  When he [i.e., Simon the high priest—DNB and JNT] put on a robe of glory [MS B: בגדי כבוד] and when he put on himself with the perfection of a boast.... (Sir. 50:11; NETS)

  ↩

• ^[148] Peter J. Tomson, Paul and the Jewish Law: Halakhah in the Letters of the Apostle to the Gentiles (CRINT III.1; Minneapolis: Fortress, 1990), 128 n. 172. ↩
• ^[149] On Solomon’s wealth, see 1 Kgs. 10 (∥ 2 Chr. 9); Ginzberg, 2:949 n. 16. ↩
• ^[150] See Vermes, 97. ↩
• ^[151] In LXX περιβάλλειν translates the root כ-ס-ה in Gen. 24:65; 38:14; Deut. 22:12; Judg. 4:18, 19 (Alexandrinus); 3 Kgdms. 1:1; 11:29; 4 Kgdms. 19:1, 2; 1 Chr. 21:16; Ps. 146[147]:8; Mic. 7:10; Jonah 3:6, 8; Isa. 37:1, 2; 58:7; 59:6; Ezek. 16:10, 18; 18:7, 16. ↩
• ^[152] In LXX περιβάλλειν translates the root ל-ב-שׁ in Gen. 28:20; 1 Kgdms. 28:8; 2 Chr. 28:15; Esth. 5:1; 6:8; Ps. 44[45]:14; Hag. 1:6; Zech. 3:5; Isa. 4:1; Jer. 4:30; Ezek. 34:3; Dan. 12:6, 7. ↩
• ^[153] Examples of כְּאַחַד + ‎מִן in MT are found in Gen. 3:22 (כְּאַחַד מִמֶּנּוּ = ὡς εἷς ἐξ ἡμῶν); Judg. 17:11 (כְּאַחַד מִבָּנָיו = ὡς εἷς τῶν υἱῶν αὐτοῦ); 1 Sam. 17:36 (כְּאַחַד מֵהֶם = ὡς ἓν τούτων); 2 Sam. 9:11 (כְּאַחַד מִבְּנֵי הַמֶּלֶךְ = καθὼς εἷς τῶν υἱῶν τοῦ βασιλέως); Obad. 11 (כְּאַחַד מֵהֶם = ὡς εἷς ἐξ αὐτῶν); 2 Chr. 18:12 (כְּאַחַד מֵהֶם = ὡς ἑνὸς αὐτῶν). ↩
• ^[154] See Betz, 477 n. 427. Bauckham pointed out, however, that it was more usual to assume that, in contrast to human beings, plants and animals had no need of clothes than to argue that plants or animals were clothed better than human beings. See Richard Bauckham, “Reading the Sermon on the Mount in an Age of Ecological Catastrophe,” Studies in Christian Ethics 22.1 (2009): 76-88, esp. 83. ↩
• ^[155] Plummer (Luke, 327) noted that ἐν ἀγρῷ (“in a field”) describes the location of God’s activity (clothing the grass), not the location where the grass exists. ↩
• ^[156] Abbott suggested that Luke’s changes were “to shew Greek readers that χόρτος, in this passage, does not have its ordinary meaning ‘hay.’” See Edwin A. Abbott, The Fourfold Gospel (5 vols.; Cambridge: Cambridge University Press, 1913-1917), 4:303 n. 5. ↩
• ^[157] Cf. our reconstruction of οὕτως with כָּךְ in Lost Sheep and Lost Coin, L35, L54. ↩
• ^[158] See Jastrow, 495. ↩
• ^[159] There is one example of חָצִיר meaning "leek" in MT (Num. 11:5), but the other 21 instances of חָצִיר in MT refer to "grass," so we may consider "grass" to be the dominant BH meaning of חָצִיר. ↩
• ^[160] The imperative לא תקראו could mean either “Do not recite the Shema” or “Do not read the Torah.” ↩
• ^[161] See Betz, 479 n. 435. ↩
• ^[162] See Hatch-Redpath, 1:179. ↩
• ^[163] See Hatch-Redpath, 2:771. ↩
• ^[164] The only example of הִשְׁלִיךְ לְתוֹךְ הַתַּנּוּר (hishlich l^etōch hatanūr, “throw into the oven”) we have located is the following:

  היו הצפרדעים משליכות עצמן לתוך התנור

  ...the frogs were throwing themselves into the oven.... (Midrash Tehillim 28:2 [ed. Buber, 229])

  We have also found a few instances of הִשְׁלִיךְ לְאוּר (hishlich l^e’ūr, “throw into a fire”), for example:

  אם יש כשיעור הזה נותנה לכהן ואם לאו משליכה לאור ושורפה

  If there is [terumah amounting to] a halachically significant quantity, he gives it to a priest. But if not, he throws it into a fire and burns it. (t. Ter. 10:6; Vienna MS)

  מה סופו של ארז באים עליו סתתין ומסתתין אותו ומסככין ממנו בתים והשאר משליכין אותו לאור

  What is the end of cedar? Wood carvers come upon it and carve it and they cover houses with it and what is left they throw into a fire. (Avot de-Rabbi Natan, Version A, 41:1 [ed. Schechter, 66])

  ↩

• ^[165] Examples of using נָתַן (nātan, “give”) for “place in an oven” include the following:

  אֵין נוֹתְנִין אֶת הַפַּת לַתַּנּוּר

  They do not put the loaf in the oven. (m. Shab. 1:10)

  תַּנּוּר שֶׁנָּתַן {שנתן} בּוֹ עָפָר

  An oven into which he put dust.... (m. Kel. 5:6)

  קְדֵירָה שֶׁהִיא נתוּנָה בַּתַּנּוּר

  A pot that was put into the oven... (m. Kel. 8:4)

  וְנָתוּן לְתוֹך הַתַּנּוּר

  ...and it was put inside the oven.... (m. Kel. 8:6)

  לא תמלא אשה קדרה ותרמוסין ועססיות ותתן לתוך התנור בערב שבת

  A woman may not fill a pot with peas and pulse and put it inside the oven on the eve of Shabbat. (t. Shab. 3:1)

  לא ימלא נחתום חבית מים ויתן לתוך התנור בערב שבת

  A baker may not fill a jug with water and put it inside the oven on the eve of Shabbat. (t. Shab. 3:2)

  Note the passive forms of נָתַן in m. Kel. 8:4, 6. We have likewise used the passive participle נָתוּן to reconstruct the middle/passive participle βαλλόμενον. ↩

• ^[166] An excerpt from Lindsey’s unpublished essay is quoted in Sending the Twelve: “The Harvest Is Plentiful” and “A Flock Among Wolves,” Comment to L46. Cf. Moulton-Milligan, 102. ↩
• ^[167] Cf. Davies-Allison, 1:656. ↩
• ^[168] Fitzmyer, 2:979. ↩
• ^[169] Lightfoot (2:157), writing in 1658, suggested קְטַנֵי אֱמוּנָה (q^eṭanē ’^emūnāh, “small of faith”) as the equivalent of ὀλιγόπιστος. Cf. Jeremias, Theology, 161. Lightfoot cited b. Ber. 24b and b. Arach. 15a in support of his thesis, but in both places the phrase קְטַנֵי אֲמָנָה (q^eṭanē ’^amānāh) is what appears. We have not succeeded in locating any examples of קְטַנֵי אֱמוּנָה in rabbinic sources. In any case, neither קְטַנֵי אֲמָנָה nor קְטַנֵי אֱמוּנָה occur in any rabbinic source earlier than the Babylonian Talmud. The Babylonian Talmud replaced מְחוּסְּרֵי אֲמָנָה with קְטַנֵי אֲמָנָה in its version of Rabbi Eliezer ben Hyrcanus’ saying about those having bread today who ask what they will eat on the morrow (b. Sot. 48b). ↩
• ^[170] Additional examples of מְחוּסַּר אֲמָנָה include:

  תקע משה קרן עד שחזרו לפני פי החירות כיון שתקעה התחילו מחוסרי אמנה שבישראל מתלשין שערן ומקרעין כסותן

  Moses blew the horn until they returned before Pi Hahirot. As soon as he blew it, those in Israel who lack faith [מחוסרי אמנה] began plucking their hair and tearing their clothing.... (Mechilta de-Rabbi Ishmael, BeShallaḥ §2 [ed. Lauterbach, 1:128])

  ויאמר אליהם משה איש אל יותר ממנו עד בקר ולא שמעו אל משה אלו מחוסרי אמנה שבישראל

  And Moses said to them, “Let no one leave any of it [i.e., the manna—DNB and JNT] over until morning,” but they did not listen to Moses [Exod. 16:19-20]. These are the ones in Israel who lacked faith [מחוסרי אמנה]. (Mechilta de-Rabbi Ishmael, Vayassa‘ §5 [ed. Lauterbach, 1:242])

  ויהי ביום השביעי יצאו מן העם ללקוט וגו′ אלו מחוסרי אמנה שבישראל

  And it happened on the seventh day that they went out from the people to gather [Exod. 16:27] etc. These are the ones in Israel who lacked faith [מחוסרי אמנה]. (Mechilta de-Rabbi Ishmael, Vayassa‘ §5 [ed. Lauterbach, 1:245])

  כי אשא אל שמים ידי, כשברא הקדוש ברוך הוא את העולם לא בראו אלא במאמר ולא בראו אלא בשבועה ומי גרם לו לישבע מחוסרי אמנה הם גרמו לו לישבע שנאמר וישא ידו להם להפיל אותם במדבר אני נשאתי ידי אל הגוים וגו′‏

  For I will lift my hand to heaven [Deut. 32:40]. When the Holy one, blessed be he, created the world, he did not create it except by speech and he did not create it except by an oath. Who, then, caused him to take an oath? Those lacking faith [מחוסרי אמנה], they caused him to take an oath, as it is said, And he lifted his hand to them [in an oath—DNB and JNT] that he would cause them to fall in the desert [Ps. 106:26] and I have lifted my hand to the nations [Ezek. 36:7] etc. (Sifre Deut. §330 [ed. Finkelstein, 380])

  ↩

• ^[171] Cf. Bovon, 2:211. ↩
• ^[172] The most frequent LXX translation of אוֹ in the Pentateuch is ἤ: Gen. 24:49; 31:43; 44:8, 19; Exod. 5:3; 19:13; 21:4, 18, 20, 21, 26, 27, 28, 29, 31, 32, 33 (2xx), 37 (2xx); 22:4, 5 (2xx), 6, 9 (4xx), 13; 23:4; 28:43; 30:20; Lev. 1:14; 3:6; 5:1 (2xx), 2 (4xx), 3, 4 (2xx), 6, 7, 11, 21 (3xx), 22, 23 (3xx); 7:16, 21 (2xx); 11:32 (3xx); 12:6 (2xx), 7, 8; 13:2, 19, 24, 29, 30, 38, 42 (2xx), 43, 47, 48 (4xx), 49 (5xx), 51 (3xx), 52 (4xx), 53 (3xx), 56 (3xx), 57 (3xx), 58 (3xx), 59 (5xx); 14:22, 30, 37; 15:14, 23, 29; 17:3 (2xx), 8, 13; 18:9 (2xx), 10; 19:20; 20:17, 27 (2xx); 21:18 (3xx), 19 (2xx), 20 (6xx); 22:4 (2xx), 5 (2xx), 21 (2xx), 22 (5xx), 27 (2xx), 28; 25:47, 49 (2xx); Num. 5:6, 14, 30; 6:2, 10; 9:10 (2xx); 14:2; 15:3 (4xx), 5, 8 (2xx), 11 (3xx), 14; 19:16 (3xx), 18 (3xx); 22:18; 24:13; 30:3, 11; 35:21, 22, 23; Deut. 4:16; 13:2 (2xx), 4, 6, 7 (4xx), 8; 14:21; 15:12, 21; 17:2, 3 (2xx), 5, 6, 12; 22:1, 4, 6 (3xx); 24:3, 14; 27:22; 29:17 (3xx). The second most common LXX translation of אוֹ in the Pentateuch is καί: Exod. 4:11 (3xx); Lev. 4:23, 28; 13:24, 29; 17:3; 25:14; Num. 11:8; 15:6; 18:17 (2xx); 30:15; 35:20; Deut. 19:15. ↩
• ^[173] Cf. the examples of -הִתְכַּסֶּה בְּ in m. Ket. 5:8 (cited above, Comment to L37) and m. Nid. 8:1. ↩
• ^[174] Cf. Isa. 37:1. ↩
• ^[175] See Hatch-Redpath, 2:917. ↩
• ^[176] See LSJ, 1120; Bovon, 2:219-220. ↩
• ^[177] The suggestion that the addition of τοῦ κόσμου somehow softens the criticism of Gentiles is advanced by Nolland (Luke, 2:693). ↩
• ^[178] See Marshall, 529; Davies-Allison, 1:658. The author of Luke used ἔθνος 10xx in his Gospel to refer to the Gentiles without the modifier τοῦ κόσμου (Luke 2:32; 18:32; 21:10 [2xx], 24 [3xx], 25 [?]; 22:25; 24:47), and 30xx in Acts (excluding Scripture quotations) without the modifier τοῦ κόσμου (Acts 4:27; 7:45; 9:15; 10:35, 45; 11:1, 18; 13:46, 48; 14:2, 5, 16, 27; 15:3, 7, 12, 14, 19, 23; 17:26; 18:6; 21:11, 19, 21, 25; 22:21; 26:17, 20, 23; 28:28). ↩
• ^[179] See Strack-Billerbeck, 2:191. According to Flusser (“‘Have You Ever Seen a Lion?’” [Flusser, JSTP2, 332 n. 4]; “Character Profile: Who Was John Mark?” under the subheading “Two Crucial Facts”), the Gospel of Luke may be the earliest evidence for the use of this Hebrew idiom. ↩
• ^[180] See Dos Santos, 152. ↩
• ^[181] See Jastrow, 1052. ↩
• ^[182] Text and translation according to Moses Hadas, Aristeas to Philocrates (New York: Harper & Brothers, 1951; repr. Eugene, Oreg.: Wipf and Stock, 2007), 157. ↩
• ^[183] See Bundy, 117. ↩
• ^[184] See Hatch-Redpath, 1:502. ↩
• ^[185] See Lindsey, GCSG, 3:46. The single example in which Matthew’s use of “heavenly Father” is supported by a synoptic parallel is Matt. 6:14 ∥ Mark 11:25. In this verse the author of Matthew paraphrased Mark 11:25, which has the more Hebraic ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς. On Matt. 6:14 ∥ Mark 11:25, see Lord’s Prayer, Comment to L32-33. ↩
• ^[186] The examples of “heavenly Father” in unique Matthean verses are in Matt. 15:13 (ὁ πατήρ μου ὁ οὐράνιος); 18:35 (ὁ πατήρ μου ὁ οὐράνιος); 23:9 (ὁ πατὴρ ὁ οὐράνιος). ↩
• ^[187] Cf. David R. Catchpole, “Q and ‘The Friend at Midnight’ (Luke XI.5-8/9),” Journal of Theological Studies 34.2 (1983): 407-424, esp. 423. ↩
• ^[188] Examples of “your Father” (without the addition of “heavenly” or “in heaven”) that are likely to be original are found in Matt. 6:4, 6 (2xx), 8, 18 (2xx); 10:20, 29; Luke 6:36. ↩
• ^[189] See Allen, Matt., 65. ↩
• ^[190] Pace Luz, 1:344. ↩
• ^[191] See Moshe Weinfeld, Social Justice in Ancient Israel and in the Ancient Near East (Jerusalem: Magnes, 1995), 34. ↩
• ^[192] See Yeshua’s Testing, Comment to L48. ↩
• ^[193] See Gerd Theissen, “The Wandering Radicals: Light Shed on the Sociology of Literature on the Early Transmission of Jesus Sayings” (Theissen, Social, 33-59, esp. 48). ↩
• ^[194] See Hatch-Redpath, 1:179; Dos Santos, 109. ↩
• ^[195] On the reflexive use of עֶצֶם + pronominal suffix in MH, see Segal, 207-208 §429-431; Kutscher, 124 §205. ↩
• ^[196] Examples of דַּי + pronominal suffix are found in Exod. 36:7; Jer. 49:9; Obad. 5; Prov. 25:16. ↩
• ^[197] See Hatch-Redpath, 2:708. ↩
• ^[198] See Dos Santos, 194. ↩
• ^[199]

  Yeshua’s Discourse on Worry
  Luke’s Version		Anthology’s Wording (Reconstructed)
  εἶπεν δὲ πρὸς τοὺς μαθητὰς διὰ τοῦτο λέγω ὑμῖν μὴ μεριμνᾶτε τῇ ψυχῇ τί φάγητε μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε ἡ γὰρ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος κατανοήσατε τοὺς κόρακας ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οἷς οὐκ ἔστιν ταμεῖον οὐδὲ ἀποθήκη καὶ ὁ θεὸς τρέφει αὐτούς πόσῳ μᾶλλον ὑμεῖς διαφέρετε τῶν πετεινῶν τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται ἐπὶ τὴν ἡλικίαν αὐτοῦ προσθεῖναι πῆχυν εἰ οὖν οὐδὲ ἐλάχιστον δύνασθε τί περὶ τῶν λοιπῶν μεριμνᾶτε κατανοήσατε τὰ κρίνα πῶς αὐξάνει οὐ κοπιᾷ οὐδὲ νήθει λέγω δὲ ὑμῖν οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων εἰ δὲ ἐν ἀγρῷ τὸν χόρτον ὄντα σήμερον καὶ αὔριον εἰς κλείβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιάζει πόσῳ μᾶλλον ὑμᾶς ὀλιγόπιστοι καὶ ὑμεῖς μὴ ζητεῖτε τί φάγητε καὶ τί πίητε καὶ μὴ μετεωρίζεσθε ταῦτα γὰρ πάντα τὰ ἔθνη τοῦ κόσμου ἐπιζητοῦσιν ὑμῶν δὲ ὁ πατὴρ οἶδεν ὅτι χρῄζετε τούτων πλὴν ζητεῖτε τὴν βασιλείαν αὐτοῦ καὶ ταῦτα προστεθήσεται ὑμῖν		[εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ] διὰ τοῦτο λέγω ὑμῖν μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε ἢ τί πίητε μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε οὐχὶ ἡ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος ἐμβλέψατε εἰς τοὺς κόρακας ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας καὶ ὁ θεὸς τρέφει αὐτούς πόσῳ μᾶλλον ὑμεῖς διαφέρετε τῶν πετεινῶν τοῦ οὐρανοῦ τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα καὶ περὶ ἐνδύματος τί μεριμνᾶτε καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν οὐ κοπιῶσιν οὐδὲ νήθουσιν λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλείβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν πόσῳ μᾶλλον ὑμᾶς ὀλιγόπιστοι μὴ οὖν μεριμνήσητε λέγοντες τί φάγωμεν ἤ τί πίωμεν ἤ τί περιβαλώμεθα πάντα γὰρ ταῦτα τὰ ἔθνη τοῦ κόσμου ἐπιζητοῦσιν οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὅτι χρῄζετε τούτων ἁπάντων ζητεῖτε δὲ τὴν βασιλείαν αὐτοῦ καὶ τὴν δικαιοσύνην αὐτοῦ καὶ ταῦτα πάντα προστεθήσεται ὑμῖν μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον ἡ γὰρ αὔριον μεριμνήσει ἑαυτῆς ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς
  Total Words:	161	Total Words:	183 [189]
  Total Words Identical to Anth.:	125 [129]	Total Words Taken Over in Luke:	125 [129]
  Percentage Identical to Anth.:	77.64 [80.12]%	Percentage of Anth. Represented in Luke:	[68.31] 68.25%

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• ^[200]

  Yeshua’s Discourse on Worry
  Matthew’s Version		Anthology’s Wording (Reconstructed)
  διὰ τοῦτο λέγω ὑμῖν μὴ μεριμνᾶτε τῇ ψυχῇ ἡμῶν τί φάγητε ἢ τί πίητε μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας καὶ ὁ πατὴρ ὑμῶν ὁ οὐράνιος τρέφει αὐτά οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα καὶ περὶ ἐνδύματος τί μεριμνᾶτε καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν οὐ κοπιοῦσιν οὐδὲ νήθουσι λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλείβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν οὐ πολλῷ μᾶλλον ὑμᾶς ὀλιγόπιστοι μὴ οὖν μεριμνήσητε λέγοντες τί φάγωμεν ἤ τί πίωμεν ἤ τί περιβαλώμεθα πάντα γὰρ ταῦτα τὰ ἔθνη ἐπιζητοῦσιν οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὁ οὐράνιος ὅτι χρῆτε τούτων ἁπάντων ζητεῖτε δὲ πρῶτον τὴν βασιλείαν αὐτοῦ καὶ τὴν δικαιοσύνην αὐτοῦ καὶ ταῦτα πάντα προστεθήσεται ὑμῖν μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον ἡ γὰρ αὔριον μεριμνήσει ἑαυτῆς ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς		[εἶπεν δὲ πρὸς τοὺς μαθητὰς αὐτοῦ] διὰ τοῦτο λέγω ὑμῖν μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε ἢ τί πίητε μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε οὐχὶ ἡ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος ἐμβλέψατε εἰς τοὺς κόρακας ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας καὶ ὁ θεὸς τρέφει αὐτούς πόσῳ μᾶλλον ὑμεῖς διαφέρετε τῶν πετεινῶν τοῦ οὐρανοῦ τίς δὲ ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα καὶ περὶ ἐνδύματος τί μεριμνᾶτε καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν οὐ κοπιῶσιν οὐδὲ νήθουσιν λέγω δὲ ὑμῖν ὅτι οὐδὲ Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ περιεβάλετο ὡς ἓν τούτων εἰ δὲ τὸν χόρτον τοῦ ἀγροῦ σήμερον ὄντα καὶ αὔριον εἰς κλείβανον βαλλόμενον ὁ θεὸς οὕτως ἀμφιέννυσιν πόσῳ μᾶλλον ὑμᾶς ὀλιγόπιστοι μὴ οὖν μεριμνήσητε λέγοντες τί φάγωμεν ἤ τί πίωμεν ἤ τί περιβαλώμεθα πάντα γὰρ ταῦτα τὰ ἔθνη τοῦ κόσμου ἐπιζητοῦσιν οἶδεν γὰρ ὁ πατὴρ ὑμῶν ὅτι χρῄζετε τούτων ἁπάντων ζητεῖτε δὲ τὴν βασιλείαν αὐτοῦ καὶ τὴν δικαιοσύνην αὐτοῦ καὶ ταῦτα πάντα προστεθήσεται ὑμῖν μὴ οὖν μεριμνήσητε εἰς τὴν αὔριον ἡ γὰρ αὔριον μεριμνήσει ἑαυτῆς ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς
  Total Words:	187	Total Words:	183 [189]
  Total Words Identical to Anth.:	172	Total Words Taken Over in Matt:	172
  Percentage Identical to Anth.:	91.98%	Percentage of Anth. Represented in Matt.:	93.99 [91.01]%

  ↩

• ^[201] Luz (1:339) points to this change as exemplifying the conservatism that usually characterizes Matthean redaction. ↩
• ^[202] See Montefiore, TSG, 2:110; Jeremias, Prayers, 214-215 (cf. Theology, 236); Luz, 1:345; Theissen, “The Wandering Radicals,” 40. ↩
• ^[203] Rabbi Nehorai’s opinion is juxtaposed to the saying about the lion working as a porter (cited above, Comment to L14-18), which argues that human beings must work because through sin we have forfeited our right to heavenly maintenance. ↩
• ^[204] On Matt. 9:37 ∥ Luke 10:2, see Sending the Twelve: “The Harvest Is Plentiful” and “A Flock Among Wolves.” ↩
• ^[205] On Matt. 10:10 ∥ Luke 10:7, see Sending the Twelve: Conduct in Town, Comment to L97. ↩
• ^[206] In Yeshua’s Discourse on Worry the command “Seek his Kingdom” likely alludes to the second petition of the Lord’s Prayer (“Thy Kingdom come”; Matt. 6:10). ↩
• ^[207] For abbreviations and bibliographical references, see “Introduction to ‘The Life of Yeshua: A Suggested Reconstruction.’” ↩
• ^[208] This translation is a dynamic rendition of our reconstruction of the conjectured Hebrew source that stands behind the Greek of the Synoptic Gospels. It is not a translation of the Greek text of a canonical source. ↩