Matthew 6:28

Matthew 6:28 in Multiple Translations

Berean Standard Bible BSB

And why do you worry about clothes? Consider how the lilies of the field grow: They do not labor or spin.

King James Version KJV

And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

American Standard Version ASV

And why are ye anxious concerning raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin:

Bible in Basic English BBE

And why are you troubled about clothing? See the flowers of the field, how they come up; they do no work, they make no thread:

Free Bible Version FBV

And why are you worried about clothes? Look at the beautiful flowers in the field. See how they grow: they don't work hard, they don't spin thread.

Geneva Bible 1599 GNV

And why care ye for raiment? Learne howe the lilies of the fielde doe growe: they are not wearied, neither spinne:

Young's Literal Translation YLT

and about clothing why are ye anxious? consider well the lilies of the field; how do they grow? they do not labour, nor do they spin;

World English Bible WEB

Why are you anxious about clothing? Consider the lilies of the field, how they grow. They don’t toil, neither do they spin,

Noah Webster Bible WBS

And why are ye anxious for raiment? Consider the lilies of the field how they grow? they toil not, neither do they spin?

Douay-Rheims 1899 DRV

And for raiment why are you solicitous? Consider the lilies of the field, how they grow: they labour not, neither do they spin.

Translation for Translators T4T

You should also not worry about whether you will have enough clothes to wear [RHQ]. Think about the way flowers grow in the fields. They do not work to earn money, and they do not make their own clothes.

Plain English Version PEV

And don’t worry about your clothes. Listen. You know the story about Solomon. He was a very rich man, and he lived a long time ago. He wore very pretty clothes. Well, think about the wild flowers in the bush. They don’t work hard to get clothes for themselves. But those wild flowers are more pretty than Solomon’s clothes.

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Berean Amplified Bible — Matthew 6:28

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 6:28 Interlinear (Deep Study)

BIB

GRK και περι ενδυματος τι μεριμνατε καταμαθετε τα κρινα του αγρου πως αυξανει ου κοπια ουδε νηθει

και kai G2532 and Conj

περι peri G4012 about Prep

ενδυματος enduma G1742 clothing Noun-GSN

τι tis G5101 which? Interrog-ASN

μεριμνατε merimnaō G3309 to worry Verb-PAI-2P

καταμαθετε katamanthanō G2648 to consider Verb-2AAM-2P

τα ho G3588 the/this/who Art-APN

κρινα krinon G2918 lily Noun-APN

του ho G3588 the/this/who Art-GSM

αγρου agros G68 field Noun-GSM

πως pōs G4459 how?! Adv

αυξανει auxanō G837 to grow Verb-PAI-3S

ου ou G3756 no Particle-N

κοπια kopiaō G2872 to labor Verb-PAI-3S

ουδε oude G3761 nor Conj-N

νηθει nēthō G3514 to spin Verb-PAI-3S

Greek Word Study

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Greek Word Reference — Matthew 6:28

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

περι peri G4012 "about" Prep

The Greek word for about or around, used in various contexts such as place, cause, or time. It is often translated as 'about' or 'concerning' in the KJV, and appears in many passages, including Matthew 2:8 and John 16:26.

Definition: περί, prep. with genitive, accusative (in cl. also with dative; cf. M, Pr., 105f.), with radical sense round about (as distinct from ἀμφί, on both sides). __I. C. genitive, __1. of place, about (poët.). __2. Causal, about, on account of, concerning, in reference to: Mat.2:8, Mrk.1:44, Luk.4:38, Jhn.16:26, Act.28:21, al. mult.; τὰ περί, with genitive, the things concerning one, one's state or case: Mrk.5:27, Act.1:3 28:15, Eph.6:22, al.; at the beginning of a sentence, περί, regarding, as to, 1Co.7:1, al.; in the sense on account of (Mat.26:28, 1Co.1:13, al.), often with ὑπέρ as variant (cf. M, Pr., 105). __II. C. accusative, __1. of place, about, around: Mat.3:4, Mrk.1:6, Luk.13:8, Act.22:6, al.; οἱ περί, with accusative of person(s), of one's associates, friends, etc., Mrk.4:10, Luk.22:49, Jhn.11:19, Act.13:13; οἱ περὶ τ. τοιαῦτα ἐργάται, Act.19:25; metaphorically, about, as to, concerning: 1Ti.1:19 6:4 2Ti.2:18 3:8, Tit.2:7; τὰ περὶ ἐμέ, Php.2:23; αἱ περὶ τ. λοιπὰ ἐπιθυμίαι, Mrk.4:19. __2. Of time, in a loose reckoning, about, near: Mat.20:3, 5 6, 9 27:46, Mrk.6:48, Act.10:3, 9 22:6. __III. In composition: round about (περιβάλλω, περίκειμαι), beyond, over and above (περιποιέω, περιλείπω), to excess (περιεργάζομαι, περισσεύω). (AS)

Usage: Occurs in 305 NT verses. KJV: (there-)about, above, against, at, on behalf of, X and his company, which concern, (as) concerning, for, X how it will go with, ((there-, where-)) of, on, over, pertaining (to), for sake, X (e-)state, (as) touching, (where-)by (in), with See also: 1 Corinthians 1:4; Acts 26:2; 1 Peter 1:10.

ενδυματος enduma G1742 "clothing" Noun-GSN

This word refers to clothing or a garment, like the robe Jesus wore in Matthew 3:4. It is used to describe the outer clothing that people wear, and is often used in the context of Jesus' teachings about worry and material possessions.

Definition: ἔνδυμα, -τος, τό (ἐνω), [in LXX chiefly for לְבוּשׁ ;] raiment, clothing, a garment: Mat.3:4 6:25, 28 7:15 22:11-12 28:3, Luk.12:23.† (AS)

Usage: Occurs in 8 NT verses. KJV: clothing, garment, raiment See also: Luke 12:23; Matthew 7:15; Matthew 28:3.

τι tis G5101 "which?" Interrog-ASN

This interrogative pronoun is used to ask questions like who, which, or what, as seen in Matthew 3:7 and Mark 11:28. It seeks information about a person or thing. This term is essential in direct and indirect questions.

Definition: τίς, neut., τί, genitive, τίνος, interrog. pron., [in LXX for מָה ,מִי ;] in masc. and fem., who, which, what?; in neut., which, what?, used both in direct and in indirect questions. __I. I. As subst., __1. 1. masc., fem.: τίς; who, what?, Mat.3:7 26:68; Mrk.11:28, Luk.9:9, al. mult.; with genitive partit., Act.7:52, Heb.1:5, al; before ἐκ (= genitive partit.), Mat.6:27, Luk.14:28, Jhn.8:46; = ποῖος, Mrk.4:41 6:2, Luk.19:3, Act.17:19, al.; = πότερος (M, Pr., 77), Mat.21:31 27:17, Luk.22:27, al.; = ὅς or ὅστις (rare in cl.; cf. Bl., §50, 5; M, Pr., 93), Act.13:25. __2. Neut.: τί; what?, Mat.5:47 11:7, Mrk.10:3, al.; χάριν τίνος, 1Jn.3:12; διὰ τί, Mat.9:11, al.; εἰς τί, Mat.14:31, al.; elliptically, ἵνα τί (sc. γένηται), why, Mat.9:5, al.; τί οὖν, Rom.3:9 6:1, 15 1Co.14:15, al.; τί γάρ, Rom.3:3, Phi 1:18; τί ἐμοὶ (ὑμῖν) καὶ σοί, see: ἔγω. __II. As adj.: who? what? which?, Mat.5:46, Luk.14:31, Jhn.2:18, al. __III. As adv.: = διὰ τι (τί ὅτι), why, Mat.6:28, Mrk.4:40, Luk.6:46, Jhn.18:23, al.; in rhet. questions, = a negation, Mat.27:4, Jhn.21:22, 23 1Co.5:12 7:16, al. in exclamations (like Heb. מָה), how (2Ki.6:20, Psa.3:2, al.), Luk.12:49. (AS)

Usage: Occurs in 514 NT verses. KJV: every man, how (much), + no(-ne, thing), what (manner, thing), where (-by, -fore, -of, -unto, - with, -withal), whether, which, who(-m, -se), why See also: 1 Corinthians 2:11; Colossians 1:27; 1 Peter 1:11.

μεριμνατε merimnaō G3309 "to worry" Verb-PAI-2P

To worry or be anxious about something, as seen in Matthew 6:25-31 where Jesus tells us not to worry about our needs. It can also mean to care for something or someone, like the apostle Paul caring for the churches.

Definition: μεριμνάω, -ῶ (μέριμνα), [in LXX: Psa.38:18 (דָּאַג), etc. ;] __1. to be anxious: absol., Mat.6:27, 31, Luk.12:25; μηδὲν μ., Php.4:6; with dative of thing(s), Mat.6:25, Luk.12:22; before περί, Mat.6:28, Luk.10:41 12:26; πῶς, Mat.10:19, Luk.12:11; εἰς τὴν αὔριον, Mat.6:34. __2. to care for: with accusative, τὰ τ. κυριου, 1Co.7:32-34; τὰ τ. κόσμου, 1Co.7:34; τὰ περί ὑμῶν, Php.2:20; before ὑπέρ, 1Co.12:25; with genitive (a construction otherwise unknown), ἑαυτῆς (WH; τὰ ἑ. Rec.; see Bl., § 35, 7), Mat.6:34 (cf. προ-μεριμνάω).† (AS)

Usage: Occurs in 17 NT verses. KJV: (be, have) care(-ful), take thought See also: 1 Corinthians 7:32; Luke 12:26; Philippians 4:6.

καταμαθετε katamanthanō G2648 "to consider" Verb-2AAM-2P

To consider or think about something carefully, like in Matthew 6:28 where it says to consider the lilies.

Definition: κατα-μανθάνω [in LXX: Gen.34:1 (רָאָה), Job.35:4 (5) (שׁוּר), Sir.9:5, 8, al. ;] to learn thoroughly, observe well, consider carefully (on distinction bet. κ. and μανθάνω, cf. M, Pr., 117): Mat.6:28.† (AS)

Usage: Occurs in 1 NT verses. KJV: consider See also: Matthew 6:28.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

κρινα krinon G2918 "lily" Noun-APN

A lily is a type of flower, mentioned in Matthew 6:28 and Luke 12:27 as an example of God's care. It symbolizes beauty and purity.

Definition: κρίνον, -ου, τό [in LXX chiefly for שׁוּשַׁן ;] a lily: Mat.6:28, Luk.12:27.† (AS)

Usage: Occurs in 2 NT verses. KJV: lily See also: Luke 12:27; Matthew 6:28.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αγρου agros G68 "field" Noun-GSM

This word refers to a field or countryside, as mentioned in Matthew 6:28 and Mark 15:21. It can also mean a farm or a piece of land, like in Mark 10:29 and Acts 4:27.

Definition: ἀγρός, -οῦ, ὁ, [in LXX chiefly for שָׂדֶה ]; __1. a field: Mat.6:28, al. __2. the country: Mrk.15:21, al.; pl., country places, farms: Mrk.5:14 6:36 56, Luk.8:34 9:12. __3. = χωρίον a piece of ground: Mrk.10:29, Act.4:27, al. (On the occurrence of this word as compared with χώρα, χωρίον see MM, VGT, see word) (AS)

Usage: Occurs in 33 NT verses. KJV: country, farm, piece of ground, land See also: Acts 4:37; Mark 15:21; Matthew 27:10.

πως pōs G4459 "how?!" Adv

How is a question about the way something is done, as in Matthew 12:29, or an exclamation of surprise, like how much something is.

Definition: πῶς, interrog. adv., correl. of ὅπως, __1. prop., in direct questions, how?: with indic., Mat.12:29, Mrk.3:23, Luk.11:18, Jhn.3:4, al.; καὶ π., Mrk.4:13, Luk.20:44; π. οὖν, Mat.12:26; π. οὐ, Mat.16:11, Luk.12:56; in deliberative questions (cf. Bl., §64, 6), with subjc., Mat.23:33 26:54; π. οὖν, Rom.10:14; π. δέ, Rom.10:14, 15; before ἄν, with optative, Act.8:31. __2. As sometimes in cl. but more frequently and increasingly so in late writers (see WM, §57, 2; Bl., §70, 2; Thumb, MGr., 192; Jannaris, Gr., App., vi, 13f.), = ὅπως, ὥς; __(a) in indirect discourse: with indic., Mat.6:28, Mrk.12:41, Luk.8:36, Jhn.9:15, Act.9:27, al.; with subjc., Mrk.11:18, Luk.12:11; __(b) in exclamations: Mat.21:20, Mrk.10:23, 24 Luk.12:50 18:24, Jhn.11:36. (AS)

Usage: Occurs in 104 NT verses. KJV: how, after (by) what manner (means), that See also: 1 Corinthians 3:10; Luke 8:18; Hebrews 2:3.

αυξανει auxanō G837 "to grow" Verb-PAI-3S

To grow means to get bigger or increase, like a plant growing in Matthew 13:32 or a person's faith growing in 2 Corinthians 10:15.

Definition: αὐξάνω (and the earlier form αὔξω, Eph.2:21, Col.2:19; MM, see word), [in LXX chiefly for פָּרָה ;] __1. trans., to make to grow: 1Co.3:6-7, 2Co.9:10. Pass., to grow, increase, become greater: Mat.13:32, Mrk.4:8, 2Co.10:15, Col.1:6; τῇ ἐπιγνώσει τ. θεοῦ, Col.1:10; εἰς σωτηρίαν, 1Pe.2:2. __2. In later Gk. (but nowhere in LXX), intrans., to grow, increase: of plants, Mat.6:28, Luk.12:27 13:19; of infants, Luk.1:80 2:40; of a multitude, Act.7:17; of the increase of the Gospel: ὁ λόγος ηὔξανε, Act.6:7 12:24 19:20; of Christ as a leader, Jhn.3:30; of Christian character: εἰς Χριοτόν, Eph.4:15; εἰς ναόν, Eph.2:21; ἐν χάριτι, 2Pe.3:18; τὴν αὔξησιν τ. θεσῦ, Col.2:19 (cf. συν, ὑπερ-αυξάνω).† (AS)

Usage: Occurs in 23 NT verses. KJV: grow (up), (give the) increase See also: 1 Corinthians 3:6; Colossians 1:10; 1 Peter 2:2.

ου ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

κοπια kopiaō G2872 "to labor" Verb-PAI-3S

To labor or work hard, often feeling tired or weary, as seen in Matthew 11:28 and John 4:6.

Definition: κοπιάω, -ῶ (κόπος), [in LXX chiefly for יָגַע ;] __1. (as in cl.) to grow weary: Mat.11:28, Jhn.4:6, Rev.2:3 (cf. Isa.40:31). __2. Hence, in LXX and NT, to work with effort, to toil: absol., Mat.6:23, Luk.5:5 12:27, Jhn.4:38, Act.20:35, 1Co.4:12, Eph.4:28, 2Ti.2:5; with accusative of thing(s), Jhn.4:38; frequently in Paul. Epp., of ministerial labour: 1Co.15:10 16:16; before ἐν, Rom.16:12, 1Th.5:12 (see M, Th., in l), 1Ti.5:17; εἰς, Rom.16:6, Gal.4:11, Php.2:16, Col.1:29, 1Ti.4:10.† (AS)

Usage: Occurs in 21 NT verses. KJV: (bestow) labour, toil, be wearied See also: 1 Corinthians 4:12; Galatians 4:11; Revelation 2:3.

ουδε oude G3761 "nor" Conj-N

This word means 'nor' or 'neither', used to connect negative ideas or options, like in Matthew 6:15 and Romans 4:15. It helps to rule out alternatives or emphasize a point.

Definition: οὐδέ, negative particle, related to μηδέ as οὐ to μή. __I. As conjc., and not, also not, neither, nor: Mat.6:15, Luk.16:31, Rom.4:15, al.; οὐ . . . οὐδέ, Mat.5:15 10:24, Mrk.4:22, Luk.6:43, 44, Jhn.6:24, Act.2:27, Rom.2:28, al. (see Bl., §77, 10). __II. As adv., not even: Mat.6:29, Mrk.6:31, Luk.7:9, 1Co.5:1; οὐδὲ εἷς, Act.4:32, Rom.3:10" (LXX) . (AS)

Usage: Occurs in 124 NT verses. KJV: neither (indeed), never, no (more, nor, not), nor (yet), (also, even, then) not (even, so much as), + nothing, so much as See also: 1 Corinthians 2:6; Luke 6:44; 1 Peter 2:22.

νηθει nēthō G3514 "to spin" Verb-PAI-3S

This word means to spin, like spinning thread or yarn. In Matthew 6:28 and Luke 12:27, it describes how God clothes the lilies of the field, who do not spin or weave their own clothing.

Definition: νήθω [in LXX for טָוָה, שָׁזַר hoph., Exo.26:31 35:25, al. ;] to spin: Mat.6:28, Luk.12:27.† (AS)

Usage: Occurs in 2 NT verses. KJV: spin See also: Luke 12:27; Matthew 6:28.

Study Notes — Matthew 6:28

Show Verse Quote Highlights

Context
Cross References
Matthew 6:28 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 6:28
Jamieson-Fausset-Brown on Matthew 6:28
Matthew Poole's Commentary on Matthew 6:28
Trapp's Commentary on Matthew 6:28
Ellicott's Commentary on Matthew 6:28
Adam Clarke's Commentary on Matthew 6:28
Cambridge Bible on Matthew 6:28
Barnes' Notes on Matthew 6:28
Whedon's Commentary on Matthew 6:28
Sermons on Matthew 6:28

Context — Do Not Worry

26Look at the birds of the air: They do not sow or reap or gather into barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? 27Who of you by worrying can add a single hour to his life?

28And why do you worry about clothes? Consider how the lilies of the field grow: They do not labor or spin.

29Yet I tell you that not even Solomon in all his glory was adorned like one of these. 30If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the furnace, will He not much more clothe you, O you of little faith?

Cross References

	Reference	Text (BSB)
1	Matthew 6:25	Therefore I tell you, do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more than food, and the body more than clothes?
2	Philippians 4:6	Be anxious for nothing, but in everything, by prayer and petition, with thanksgiving, present your requests to God.
3	Luke 12:27	Consider how the lilies grow: They do not labor or spin. Yet I tell you, not even Solomon in all his glory was adorned like one of these.
4	Matthew 6:31	Therefore do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’
5	Luke 22:35–36	Then Jesus asked them, “When I sent you out without purse or bag or sandals, did you lack anything?” “Nothing,” they answered. “Now, however,” He told them, “the one with a purse should take it, and likewise a bag; and the one without a sword should sell his cloak and buy one.
6	Luke 3:11	John replied, “Whoever has two tunics should share with him who has none, and whoever has food should do the same.”
7	Matthew 10:10	Take no bag for the road, or second tunic, or sandals, or staff; for the worker is worthy of his provisions.

Matthew 6:28 Summary

This verse, Matthew 6:28, teaches us that God cares for the smallest details of His creation, like the lilies, and that we can trust in His goodness and provision for our needs. Just as the lilies do not worry about their clothes, we do not need to worry about our needs, because God is our heavenly Father who loves and cares for us, as seen in Matthew 6:26 and Matthew 7:11. We can trust in God's sovereignty and provision, rather than worrying about our needs, and instead seek first His kingdom and righteousness, as encouraged in Matthew 6:33. By doing so, we can experience peace and freedom from worry, as promised in John 14:27 and Philippians 4:6-7.

Frequently Asked Questions

Why does Jesus use the example of lilies in this verse?

Jesus uses the example of lilies to illustrate God's care and provision for His creation, as seen in Matthew 6:28, and to encourage trust in His goodness, as also mentioned in Psalm 103:13-14 and Matthew 10:29-31.

Does this verse mean we should not work or plan for our needs?

No, this verse is not saying we should be idle or lack planning, but rather that we should not worry excessively about our needs, as stated in Matthew 6:25-34, and instead trust in God's provision, as seen in Philippians 4:19 and Proverbs 3:5-6.

What is the significance of the phrase 'They do not labor or spin' in this verse?

The phrase 'They do not labor or spin' emphasizes that the lilies do not have the ability to work or produce their own clothing, yet God still takes care of them, as mentioned in Matthew 6:28, which teaches us to trust in God's sovereignty and provision, as also seen in Jeremiah 29:11 and Romans 8:28.

How can I apply this verse to my everyday life?

You can apply this verse by recognizing that God is your heavenly Father who cares for you, as stated in Matthew 6:26, and by trusting in His goodness and provision, rather than worrying about your needs, as encouraged in Matthew 6:33 and Luke 12:22-23.

Reflection Questions

What are some areas in my life where I am currently worrying or feeling anxious, and how can I apply the principle of trusting in God's provision to those areas?
How can I practically demonstrate my trust in God's sovereignty and provision in my daily life, as encouraged in Matthew 6:28 and Proverbs 3:5-6?
What are some ways that I can 'consider the lilies of the field' in my own life, and learn to trust in God's care and provision?
In what ways can I show gratitude for God's provision in my life, and recognize His goodness and love, as mentioned in Psalm 100:4-5 and 1 Thessalonians 5:18?

Gill's Exposition on Matthew 6:28

And why take ye thought for raiment,.... Having exposed the folly of an anxious and immoderate care and thought, for food to support and prolong life, our Lord proceeds to show the vanity of an over

Jamieson-Fausset-Brown on Matthew 6:28

And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: And why take ye thought for raiment?

Matthew Poole's Commentary on Matthew 6:28

See Poole on "".

Trapp's Commentary on Matthew 6:28

28 And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: Ver. 28. Consider the lilies of the field] Contemplate them, saith Luther: understand them well, saith Erasmus: learn how they grow, saith Beza: hang upon these fair flowers, with the busy bee, till you have sucked some sweet meditation out of them. God is to be seen and admired in all his wondrous works. A skilful artificer takes it ill that he sets forth a curious piece, and no man looks at it. There is not a flower in the whole field (the word here rendered lilies signifieth all sorts of flowers) but sets forth God to us in lively colours. Not to see him, is to incur the curse he hath denounced against such as regard not the work of the Lord, that is, the first making, neither consider the operation of his hands, Isaiah 5:12, that is, the wise disposing of his creatures, for our behoof and benefit. A godly ancient being asked by a profane philosopher, how he could contemplate high things, since he had no books? wisely answered, that he had the whole world for his book, ready open at all times and in all places, and that therein he could read things divine and heavenly. A bee can suck honey out of a flower, that a fly cannot do. Our Saviour could have pointed us to our first parents clothed, and Elijah fed, the Israelites both fed and clothed extraordinarily by God in the wilderness. Never prince was so served in his greatest pomp, nor Solomon in all his royalty, as they. But because all men have not faith to believe that miracles shall be wrought for them, he sendeth us to these more ordinary and more easy instances of God’ s bountiful and providential care of birds and lilies, that in them (as in so many optic glasses) we may see God’ s infinite goodness and be confident. They toil not, neither do they spin] Neque laborant, neque nent. This is the sluggard’ s posy. How much better that emperor (Severus) who took for his motto, Laboremus: Let us be doing. God made not man to play, as he hath done Leviathan, but commandeth him to sweat out his living. This was at first God’ s ordinance in Paradise, that his storehouse should be his workhouse, his pleasure his task, Genesis 2:15. After the fall, it was enjoined as a punishment, Genesis 3:19. So that new man is born to travail, and must labour with his own hands, neither eating the bread of idleness nor drinking the wine of violence, Job 5:7; Ephesians 4:28. That monk that laboureth not with his hands is a thief, saith an ancient: is a body louse, sucking the blood of others, saith a Neoterick: he shall die in his iniquity, saith God, because he hath not done good among his people, Ezekiel 18:18.

Ellicott's Commentary on Matthew 6:28

(28) Why take ye thought for raiment?—The question might well be asked of every race of the whole family of man. Yet we ought not to forget its special pointedness as addressed to a people who reckoned their garments, not less than their money, as part of their capital, and often expended on them the labour of many weeks or months. (Comp. Matthew 6:20; James 5:2.) Consider the lilies of the field.—Here again we may think of the lesson as drawn immediately from the surrounding objects. The hill-sides of Galilee are clothed in spring with the crown imperial, and the golden amaryllis, and crimson tulips, and anemones of all shades from scarlet to white, to say nothing of the commoner buttercups and dandelions and daisies; and all these are probably classed roughly together under the generic name of “lilies.” And these, with what we may reverently speak of as a love of Nature, the Lord tells His disciples to “consider,” i.e., not merely to look at with a passing glance, but to study—to learn, as it were, by heart—till they have realised every beauty of structure and form and hue.

Adam Clarke's Commentary on Matthew 6:28

Verse 28. And why take ye thought for raiment?] Or, why are ye anxiously careful about raiment? The fourth reason against such inquietudes is the example of inanimate creatures: The herbs and flowers of the field have their being, nourishment, exquisite flavours, and beautiful hues from God himself. They are not only without anxious care, but also without care or thought of every kind. Your being, its excellence and usefulness, do not depend on your anxious concern: they spring as truly from the beneficence and continual superintendence of God, as the flowers of the field do; and were you brought into such a situation, as to be as utterly incapable of contributing to your own preservation and support as the lilies of the field are to theirs, your heavenly Father could augment your substance, and preserve your being, when for his glory and your own advantage. Consider] Diligently consider this, καταμαθετε, lay it earnestly to heart, and let your confidence be unshaken in the God of infinite bounty and love.

Cambridge Bible on Matthew 6:28

28. for raiment] The birds are an example of God’s care in providing food, the flowers of His care in providing apparel. the lilies of the field] identified by Dr Thomson (Land and Book, p. 256), with a species of lily found in the neighbourhood of Hûlêh. He speaks of having met with “this incomparable flower, in all its loveliness … around the northern base of Tabor, and on the hills of Nazareth, where our Lord spent His youth.” Canon Tristram (Nat. Hist. of the Bible) claims this honour for the beautiful and varied anemone coronaria. “If in the wondrous richness of bloom which characterises the Land of Israel in spring any one plant can claim preeminence, it is the anemone, the most natural flower for our Lord to pluck and seize upon as an illustration, whether walking in the fields or sitting on the hill-side.”

Barnes' Notes on Matthew 6:28

Consider the lilies of the field - The fourth consideration is taken from the care which God bestows on lilies. Watch the growing of the lily. It toils not, and it spins not; yet night and day it grows.

Whedon's Commentary on Matthew 6:28

28. Lilies — The Amaryllis lutea has been supposed to be the flower here specified. which is described as affording “one of the most brilliant and gorgeous objects in nature.” But Dr.

Sermons on Matthew 6:28

	Sermon	Description
	Questions and Answers Session by Keith Daniel	In this sermon, the preacher emphasizes the importance of the Bible as the ultimate source of spiritual nourishment and growth. He compares the need for a newborn baby to desire an
	Our Awesome God - Part 1 by Chuck Smith	This sermon delves into the profound wisdom and knowledge of God as revealed in Romans 11, emphasizing the intricate design and balance in creation that sustains life on Earth. It
	(1 Timothy) Godliness With Contentment by Brian Brodersen	In this sermon, the preacher discusses the story of a king who sought outside help instead of trusting in God. The prophet reminds the king of God's faithfulness and warns against
	Valentines Dinner Message (Couples Conference) by Stuart Briscoe	In this sermon, the speaker shares his personal journey of struggling academically and living a wild lifestyle while attending a teacher's training college at Cambridge. He was war
	Living Above the Circumstances by William MacDonald	In this sermon, the speaker emphasizes the importance of finding spiritual lessons in everyday life. He mentions how the apostle Paul found spiritual significance in the armor of a
	Repentance - Part 3 by David Smithers	In this sermon, the preacher focuses on the story of Zacchaeus and his encounter with Jesus. He emphasizes the importance of recognizing Jesus as the King and being hungry for Him.
	Christ's Last Words on the Cross by Jamie Gordon	In this sermon, the speaker discusses the last words of Jesus on the cross. He emphasizes that while we cannot judge men's hearts, we can observe their actions and see if they are