KJV: Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof.
YLT: Be not therefore anxious for the morrow, for the morrow shall be anxious for its own things; sufficient for the day is the evil of it.
Darby: Be not careful therefore for the morrow, for the morrow shall be careful about itself. Sufficient to the day is its own evil.
ASV: Be not therefore anxious for the morrow: for the morrow will be anxious for itself. Sufficient unto the day is the evil thereof.
| μεριμνήσητε | be anxious |
|
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural Root: μεριμνάω Sense: to be anxious. |
|
| εἰς | about |
|
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
|
| τὴν | things |
|
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| αὔριον | tomorrow |
|
Parse: Adverb Root: αὔριον Sense: tomorrow. |
|
| ἡ | - |
|
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| μεριμνήσει | will be anxious about |
|
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: μεριμνάω Sense: to be anxious. |
|
| ἑαυτῆς | itself |
|
Parse: Reflexive Pronoun, Genitive Feminine 3rd Person Singular Root: ἑαυτοῦ Sense: himself, herself, itself, themselves. |
|
| ἀρκετὸν | Sufficient |
|
Parse: Adjective, Nominative Neuter Singular Root: ἀρκετός Sense: sufficient, enough. |
|
| τῇ | to the |
|
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἡμέρᾳ | day [is] |
|
Parse: Noun, Dative Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
|
| κακία | trouble |
|
Parse: Noun, Nominative Feminine Singular Root: κακία Sense: malignity, malice, ill-will, desire to injure. |
|
| αὐτῆς | of it |
|
Parse: Personal / Possessive Pronoun, Genitive Feminine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
Greek Commentary for Matthew 6:34
The last resort of the anxious soul when all other fears are allayed. The ghost of tomorrow stalks out with all its hobgoblins of doubt and distrust. [source]
Reverse Greek Commentary Search for Matthew 6:34
Great differences of opinion exist among commentators as to the strict meaning of the word rendered daily. The principal explanations are the following:1.From ἐπιέναι , to come on. Hence,a. The coming, or to-morrow's bread. b.Daily: regarding the days in their future succession. -DIVIDER- -DIVIDER- c.Continual. d.Yet to come, applied to Christ, the Bread of life, who is to come hereafter.2.From ἐπί and οὐσία , being. Hence,a.For our sustenance (physical), and so necessary. b. For our essential life (spiritual). -DIVIDER- -DIVIDER- c. Above all being, hence pre-eminent, excellent. -DIVIDER- -DIVIDER- d. Abundant.It would be profitless to the English reader to go into the discussion. A scholar is quoted as saying that the term is “the rack of theologians and grammarians.” A satisfactory discussion must assume the reader's knowledge of Greek. Those who are interested in the question will find it treated by Tholuck (“Sermon on the Mount”), and also very exhaustively by Bishop Lightfoot (“On a Fresh Revision of the New Testament”). The latter adopts the derivation from ἐπιέναι , to come on, and concludes by saying, “the familiar rendering, daily, which has prevailed uninterruptedly in the Western Church from the beginning, is a fairly adequate representation of the original; nor, indeed, does the English language furnish any one word which would answer the purpose so well.” The rendering in the margin of Rev. is, our bread for the coming day. It is objected to this that it contradicts the Lord's precept in Matthew 6:34:, not to be anxious for the morrow. But the word does not necessarily mean the morrow. “If the prayer were said in the evening, no doubt it would mean the following day; but supposing it to be used before dawn, it would designate the day then breaking” (the coming day). “And further, if the command not to be anxious is tantamount to a prohibition against prayer for the object about which we are forbidden to be anxious, then not only must we not pray for to-morrow's food, but we must not pray for food at all; since the Lord bids us (Matthew 6:25) not to be anxious for our life ” (Lightfoot, condensed). [source]
An old verb for worry and anxiety from μεριζω merizō (μερις meris part) to be divided, distracted. Jesus had warned against this in the Sermon on the Mount (Matthew 6:25, Matthew 6:28, Matthew 6:31, Matthew 6:34. See also Luke 12:11, Luke 12:22, Luke 12:26). [source]
No copula in the Greek, probably εστιν estin (is) rather than δυναται dunatai (can). Late and rare verbal adjective from αρκεω arkeō to suffice, in the papyri several times, in N.T. only here and Matthew 6:34; Matthew 10:25, apparently referring to Christ‘s words in Matthew 6:34 (possibly an axiom or proverb).To have wrought (κατειργασται kateirgasthai). Perfect middle infinitive of κατεργαζομαι katergazomai common compound (κατα εργον kataτο βουλημα ergon work) as in 1 Corinthians 5:3.The desire Correct text, not πεπορευμενους thelēma Either means the thing desired, willed. Jews sometimes fell in with the ways of Gentiles (Romans 2:21-24; Romans 3:9-18; Ephesians 2:1-3) as today some Christians copy the ways of the world.And to have walked (πορευομαι peporeumenous). Perfect middle participle of κατειργασται poreuomai in the accusative plural of general reference with the infinitive εν ασελγειαις kateirgasthai Literally, “having walked or gone.”In lasciviousness All these sins are in the locative case with επιτυμιαις en “In unbridled lustful excesses” (2 Peter 2:7; 2 Corinthians 12:21).Lusts (οινοπλυγιαις epithumiais). Cf. 1 Peter 2:11; 1 Peter 4:2.Winebibbings Old compound Old word (from ποτοις keimai to lie down), rioting drinking parties, in N.T. here and Galatians 5:21; Romans 13:13.Carousings Old word for drinking carousal (from ατεμιτοις ειδωλολατριαις pinō to drink), here only in the N.T. In the light of these words it seems strange to find modern Christians justifying their “personal liberty” to drink and carouse, to say nothing of the prohibition law. The Greeks actually carried lust and drunkenness into their religious observances (Aphrodite, for instance).Abominable idolatries (ειδωλον λατρεια athemitois eidōlolatriais). To the Christian all “idolatry,” (τεμιτος eidōlonτεμιστος latreia), worship of idols, is “abominable,” not allowed (alpha privative and τεμιζω themitos ατεμιτος themistos the old form, verbal of themizō to make lawful), but particularly those associated with drinking and licentiousness. The only other N.T. example of athemitos is by Peter also (Acts 10:28) and about the Mosaic law. That may be the idea here, for Jews often fell into idolatrous practices (Deissmann, Bible Studies, p. 274). [source]
First aorist active participle of επιριπτω epiriptō old verb, to throw upon, in N.T. only here and Luke 19:35 (casting their clothes on the colt), here from Psalm 55:22. For μεριμνα merimna see Matthew 6:25, Matthew 6:31, Matthew 6:34. [source]