KJV: Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.
YLT: 'Consider the lilies, how do they grow? they labour not, nor do they spin, and I say to you, not even Solomon in all his glory was arrayed as one of these;
Darby: Consider the lilies how they grow: they neither toil nor spin; but I say unto you, Not even Solomon in all his glory was clothed as one of these.
ASV: Consider the lilies, how they grow: they toil not, neither do they spin; yet I say unto you, Even Solomon in all his glory was not arrayed like one of these.
| Κατανοήσατε | Consider |
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Parse: Verb, Aorist Imperative Active, 2nd Person Plural Root: κατανοέω Sense: to perceive, remark, observe, understand. |
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| κρίνα | lilies |
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Parse: Noun, Accusative Neuter Plural Root: κρίνον Sense: a flower, the lily. |
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| πῶς | how |
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Parse: Adverb Root: πῶς Sense: how, in what way. |
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| ‹αὐξάνει | they grow |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: αὐξάνω Sense: to cause to grow, augment. |
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| κοπιᾷ | do they labor |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: κοπιάω Sense: to grow weary, tired, exhausted (with toil or burdens or grief). |
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| οὐδὲ | nor |
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Parse: Conjunction Root: οὐδέ Sense: but not, neither, nor, not even. |
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| νήθει› | do they spin |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: νήθω Sense: to spin. |
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| λέγω | I say |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| οὐδὲ | not even |
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Parse: Adverb Root: οὐδέ Sense: but not, neither, nor, not even. |
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| Σολομὼν | Solomon |
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Parse: Noun, Nominative Masculine Singular Root: Σαλωμών Sense: the son of David and was the wisest and richest king that ever lived. |
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| δόξῃ | glory |
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Parse: Noun, Dative Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| περιεβάλετο | was arrayed |
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Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: παρεμβάλλω Sense: to throw around, to put around. |
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| ἓν | one |
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Parse: Adjective, Nominative Neuter Singular Root: εἷς Sense: one. |
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| τούτων | of these |
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Parse: Demonstrative Pronoun, Genitive Neuter Plural Root: οὗτος Sense: this. |
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Greek Commentary for Luke 12:27
Some texts omit they grow, and readhow they toil not, etc. [source]
Some read, instead of toil, ὑφαίνει weave. [source]
Reverse Greek Commentary Search for Luke 12:27
Negative ουδε oude in the condition of the first class. Elative superlative, very small. This verse not in Matthew and omitted in D. Luke 12:27 as in Matthew 6:28, save that the verbs for toil and spin are plural in Matthew and singular here (neuter plural subject, τα κρινα ta krina). [source]
There were four soldiers, the usual quaternion The clothes The coat was without seam For χιτων chitōn (the inner garment) see Matthew 5:40. Αραπος Araphos is compound of α a privative and ραπτω raptō to sew together, and so seamless (unsewed together), only here in N.T. It occurs elsewhere in Josephus, Ant. III. 6, 4. Woven Verbal (old word) from υπαινω huphainō (some MSS. in Luke 12:27), only here in N.T. [source]
See on Matthew 7:3. Compare Luke 12:24, Luke 12:27. [source]
Interpretations vary greatly. The glory of personal righteousness; that righteousness which God judges to be glory; the image of God in man; the glorying or boasting of righteousness before God; the approbation of God; the state of future glory. The dominant meanings of δόξα in classical Greek are notion, opinion, conjecture, repute. See on Revelation 1:6. In biblical usage: 1. Recognition, honor, Philemon 1:11; 1 Peter 1:7. It is joined with τιμή honor 1 Timothy 1:17; Hebrews 2:7, Hebrews 2:9; 2 Peter 1:17. Opposed to ἀτιμὶα dishonor 1 Corinthians 11:14, 1 Corinthians 11:15; 1 Corinthians 15:43; 2 Corinthians 6:8. With ζητέω toseek, 1 Thessalonians 2:6; John 5:44; John 7:18. With λαμβάνω toreceive, John 5:41, John 5:44. With δίδωμι togive, Luke 17:18; John 9:24. In the ascriptive phrase glory be to, Luke 2:14, and ascriptions in the Epistles. Compare Luke 14:10. 2. The glorious appearance which attracts the eye, Matthew 4:8; Luke 4:6; Luke 12:27. Hence parallel with εἰκών image μορφή form ὁμοίωμα likeness εἶδος appearancefigure, Romans 1:23; Psalm 17:15; Numbers 12:8. -DIVIDER- -DIVIDER- The glory of God is used of the aggregate of the divine attributes and coincides with His self-revelation, Exodus 33:22; compare πρόσωπον face Exodus 33:23. Hence the idea is prominent in the redemptive revelation (Isaiah 60:3; Romans 6:4; Romans 5:2). It expresses the form in which God reveals Himself in the economy of salvation (Romans 9:23; 1 Timothy 1:11; Ephesians 1:12). It is the means by which the redemptive work is carried on; for instance, in calling, 2 Peter 1:3; in raising up Christ and believers with Him to newness of life, Romans 6:4; in imparting strength to believers, Ephesians 3:16; Colossians 1:11; as the goal of Christian hope, Romans 5:2; Romans 8:18, Romans 8:21; Titus 2:13. It appears prominently in the work of Christ - the outraying of the Father's glory (Hebrews 1:3), especially in John. See John 1:14; John 2:11, etc. -DIVIDER- -DIVIDER- The sense of the phrase here is: they are coming short of the honor or approbation which God bestows. The point under discussion is the want of righteousness. Unbelievers, or mere legalists, do not approve themselves before God by the righteousness which is of the law. They come short of the approbation which is extended only to those who are justified by faith. -DIVIDER- -DIVIDER- [source]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER- -DIVIDER- The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER- -DIVIDER- Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER- -DIVIDER- In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER- -DIVIDER- [source]
With the notion of attentively considering ( κατά , down into, or through; compare εἰς , into, James 1:25). Compare Luke 12:24, Luke 12:27; Hebrews 3:1. So that the contrast is not between a hasty look and a careful contemplation (James 1:25, looketh )It is not mere careless hearing of the word which James rebukes, but the neglect to carry into practice what is heard. One may be an attentive and critical hearer of the word, yet not a doer. [source]