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Matthew 5:27

Matthew 5:27 in Multiple Translations

You have heard that it was said, ‘Do not commit adultery.’

¶ Ye have heard that it was said by them of old time, Thou shalt not commit adultery:

Ye have heard that it was said, Thou shalt not commit adultery:

You have knowledge that it was said, You may not have connection with another man's wife:

You've heard that the law said, ‘Don't commit adultery.’

Ye haue heard that it was sayd to them of olde time, Thou shalt not commit adulterie.

'Ye heard that it was said to the ancients: Thou shalt not commit adultery;

“You have heard that it was said, ‘You shall not commit adultery;’

Ye have heard that it was said to them of old time, Thou shalt not commit adultery:

You have heard that it was said to them of old: Thou shalt not commit adultery.

“You have heard God’s commandment, ‘Do not commit adultery.’

Jesus said, “You know, the teachers of God’s law tell you this, ‘Don’t sleep with a woman that is not your wife, as if you are married to her.’

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Berean Amplified Bible — Matthew 5:27

BAB
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Matthew 5:27 Interlinear (Deep Study)

BIB
GRK ηκουσατε οτι ερρεθη ου μοιχευσεις
ηκουσατε akouō G191 to hear Verb-AAI-2P
οτι hoti G3754 that/since: that Conj
ερρεθη erō G2046 to say Verb-API-3S
ου ou G3756 no Particle-N
μοιχευσεις moicheuō G3431 to commit adultery Verb-FAI-2S
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Greek Word Reference — Matthew 5:27

ηκουσατε akouō G191 "to hear" Verb-AAI-2P
To hear or listen, not just with our ears but also to understand and obey, as Jesus says in Mark 4:3 and Matthew 11:15. It involves paying attention to what is being said and responding accordingly.
Definition: ἀκούω, [in LXX chiefly for שׁמע ] to hear, listen, attend, perceive by hearing, comprehend by hearing. __1. Intrans.: Mrk.4:3 7:37, Jas.2:5, Rev.2:7, al.; τ. ὠσίν, Mat.13:15 (LXX); with cogn. dative, ακοῇ ἀ. (see: ἀκοή), Mat.13:14, Act.28:26" (LXX) ; ὁ ἔχων ὦτα (οὖς) ἀκούειν, ἀκουσάτω, Mat.11:15, Mrk.4:23, Rev.2:7, al. __2. Trans., prop. with accusative of thing(s), of thing heard, genitive of person(s), from whom heard (LS, see word): Act.1:4; with accusative of thing(s), Mat.12:19, Jhn.3:8 (Abbott, JG, 76), Act.22:9, al.; with dupl. accusative, Jhn.12:18, 1Co.11:18; with genitive of thing(s), Jhn.7:40 (Abbott, JV, 116); τ. φωνῆς (cf. Heb. שָׁמַע בְּקוֹל, Exo.18:19), Jhn.5:25, 28 Act.9:7 (on the distinction bet. this and ἀ. φωνήν, ib. 4, see M, Pr., 66; Field, Notes, 117; Abbott, Essays, 93f.); of God answering prayer, Jhn.9:31, 1Jn.5:14, 15; with accusative of thing(s), before παρά, Jhn.8:26, 40 Act.10:22, 2Ti.2:2; id. before ἀπό, 1Jn.1:5; with genitive pars. before ptcp., Mrk.14:58, Luk.18:36, al. (On NT usage generally, see Bl., §36, 5; Cremer, 82.) (AS)
Usage: Occurs in 401 NT verses. KJV: give (in the) audience (of), come (to the ears), (shall) hear(-er, -ken), be noised, be reported, understand See also: 1 Corinthians 2:9; Acts 23:16; Hebrews 2:1.
οτι hoti G3754 "that/since: that" Conj
This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.
Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)
Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.
ερρεθη erō G2046 "to say" Verb-API-3S
To say or speak, like in Matthew 9:34 or John 1:29. This word is an alternate way of saying 'to utter' or 'to speak' in certain situations.
Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)
Usage: Occurs in 95 NT verses. KJV: call, say, speak (of), tell See also: 1 Corinthians 14:16; Matthew 1:22; Hebrews 1:13.
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.
μοιχευσεις moicheuō G3431 "to commit adultery" Verb-FAI-2S
To commit adultery means to have an affair or cheat on one's spouse, as warned against in Matthew 5:27 and Romans 2:22.
Definition: μοιχεύω (μοιχός), [in LXX: Exo.20:13, Lev.20:10, al. (נָאַף) ;] to commit adultery: absol., Mat.5:27 19:18, Mrk.10:19, Luk.16:18 18:20, Rom.2:22 13:9, Jas.2:11; with accusative fem., Mat.5:28. Pass., of the woman, Mat.5:32 19:9 WH, mg.), Jhn.8:4. Metaphorical, of idolatry (see: μιοιχαλίς, and cf. Jer.3:9, a1.), before μετ᾽ αὐτῆς, Rev.2:22.† (AS)
Usage: Occurs in 11 NT verses. KJV: commit adultery See also: James 2:11; Matthew 5:27; Revelation 2:22.

Study Notes — Matthew 5:27

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Cross References

ReferenceText (BSB)
1 Deuteronomy 5:18 You shall not commit adultery.
2 Proverbs 6:32 He who commits adultery lacks judgment; whoever does so destroys himself.
3 Exodus 20:14 You shall not commit adultery.
4 Leviticus 20:10 If a man commits adultery with another man’s wife—with the wife of his neighbor—both the adulterer and the adulteress must surely be put to death.
5 Deuteronomy 22:22–24 If a man is found lying with another man’s wife, both the man who slept with her and the woman must die. You must purge the evil from Israel. If there is a virgin pledged in marriage to a man, and another man encounters her in the city and sleeps with her, you must take both of them out to the gate of that city and stone them to death—the young woman because she did not cry out in the city, and the man because he has violated his neighbor’s wife. So you must purge the evil from among you.
6 Matthew 5:21 You have heard that it was said to the ancients, ‘Do not murder’ and ‘Anyone who murders will be subject to judgment.’

Matthew 5:27 Summary

[Jesus is reminding us of God's commandment to not commit adultery, which is found in Exodus 20:17 and Deuteronomy 5:18. He wants us to understand that this commandment is not just about our actions, but also about our thoughts and intentions, as He will explain further in Matthew 5:28-29. By referencing this commandment, Jesus is setting the stage for teaching us about the importance of a pure heart and the need to guard our thoughts and actions. This is similar to what He teaches in Matthew 15:19, where He says that evil thoughts and actions come from the heart.]

Frequently Asked Questions

What is the context of Jesus' statement about adultery in Matthew 5:27?

Jesus is referencing the commandment given in Exodus 20:17 and Deuteronomy 5:18, which prohibits committing adultery, and is about to provide a deeper understanding of its application in Matthew 5:28-29.

Is Jesus saying the Law is insufficient in Matthew 5:27?

No, Jesus is not saying the Law is insufficient, but rather He is highlighting the true intentions and heart issues behind the commandments, as seen in His teachings on murder in Matthew 5:21-22 and the subsequent verses.

How does this verse relate to the preceding verses about reconciliation?

The preceding verses, such as Matthew 5:25-26, emphasize the importance of reconciling with others and avoiding sin, which sets the stage for Jesus' teaching on the seriousness of adultery and the need for a pure heart, as also taught in Proverbs 4:23.

Reflection Questions

  1. What are some ways I may be compromising the commandment to not commit adultery in my own life, even if it's just in my thoughts or actions?
  2. How can I apply the principle of reconciliation from the preceding verses to my relationships and interactions with others, especially in situations where I may be tempted to sin?
  3. In what ways can I cultivate a heart of purity and obedience to God's commandments, as Jesus teaches in this verse and the subsequent ones?
  4. What are some practical steps I can take to 'reconcile quickly' with God and others when I realize I have sinned or fallen short of His standards?

Gill's Exposition on Matthew 5:27

Ye have heard that it was said,.... These forms of speech, as well as what follows, by them of old time, have been explained, in ver. 21.

Jamieson-Fausset-Brown on Matthew 5:27

Ye have heard that it was said by them of old time, Thou shalt not commit adultery: Ye have heard that it was said.

Matthew Poole's Commentary on Matthew 5:27

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Trapp's Commentary on Matthew 5:27

27 Ye have heard that it was said by them of old time, Thou shalt not commit adultery: Ver. 27. Ye have heard that it was said by them of old, Thou shalt not commit adultery] This they corruptly restrained to the gross act, and made nothing of contemplative filthiness, hearts full of harlotry, hot as an oven with scalding lusts, Hosea 7:6, very stews and brothel houses, cages of unclean birds; besides eyes full of adultery, hands defiled with dalliance, tongues taught to talk obscenities and ribaldries. Spurcitias Veneris eliminantes. But Seneca could say, Incesta est, et sine stupro, quae stuprum cupit: she is a whore that would be so had she but opportunity; and the Romans put to death a vestal virgin for singing this verse only. " Faelices nuptae! moriar ni nubere dulce est." St Paul’ s virgin is holy, not in body only, but in spirit also, 1 Corinthians 7:34. Quae quia non licuit non facit, illa facit. And for the avoiding of fornications, διαταςπορνειας, 1 Corinthians 7:2; (in the plural number, inward burnings as well as outward pollutions), let every man have his own wife, &c. Fecit quisque quantam voluit, saith Seneca. Every one doeth as he desireth to do. And Polybius attributeth the death of Antiochus to sacrilege only in his purpose and will. Josephus indeed derideth Polybius for so saying; but with as little reason, as his countryman Kimchi (soured with the leaven of the Pharisees) sets this strange sense upon Psalms 66:18 : If I regard iniquity only in my heart, so that it break not forth into outward act, the Lord will not hear me, that is (saith he) so as to impute it, or account it a sin. Has patitur poenas peccandi sola voluntas. Juv. Sat. 13.

Ellicott's Commentary on Matthew 5:27

(27) By them of old time.—Omitted in the best MSS. If retained, translate as before, to them of old time. It was probably inserted for the sake of conformity with Matthew 5:21. Here the words are simply those of the divine commandment, but it is given as it was taught in the Rabbinic schools, simply in the narrowness of the letter, without any perception that here too the commandment was “exceeding broad.” It is with that teaching, as before, that our Lord contrasts His own.

Adam Clarke's Commentary on Matthew 5:27

Verse 27. Ye have heard that it was said by them of old] By the ancients, τοιςαρχαιοις, is omitted by nearly a hundred MSS., and some of them of the very greatest antiquity and authority; also by the Coptic, Ethiopic, Armenian, Gothic, and Sclavonian versions; by four copies of the old Itala; and by Origen, Cyril, Theophylact, Euthymius, and Hilary. On this authority Wetstein and Griesbach have left it out of the text.

Barnes' Notes on Matthew 5:27

Ye have heard that it was said by them of old time, Thou shalt not commit adultery - See the notes at Matthew 5:21. Our Saviour in these verses explains the seventh commandment.

Whedon's Commentary on Matthew 5:27

(2.) Christian law of sexual purity. 27. Not commit adultery — The same principles are applied to the seventh commandment as are used in the preceding paragraph to elucidate and disencumber the sixth.

Sermons on Matthew 5:27

SermonDescription
D.L. Moody Weighed in the Balance (Sermon Reading) by D.L. Moody In this sermon, the preacher begins by describing a scene of chaos and destruction, emphasizing the importance of paying attention to the word "Tinkle." He then urges the congregat
Warren Wiersbe Christian Freedom: The Logic of Law by Warren Wiersbe In this sermon, the preacher emphasizes that as Christians, we are no longer under the law but living by the promise of God. He compares the way children understand punishment and
Erwin Lutzer Living With Your Passion by Erwin Lutzer In this sermon, the speaker emphasizes the importance of being thorough and complete in our commitment to God. He urges the audience to get rid of any associations or contacts that
Warren Wiersbe The Logic of Law by Warren Wiersbe In this sermon, the preacher emphasizes that as believers in Jesus Christ, we are all united through the Holy Spirit. He highlights the difference between living by threats and liv
Mark Cahill Its Not Blind Faith by Mark Cahill In this sermon, the speaker shares a personal experience of finding a young student who had committed suicide. This traumatic event led the speaker to question the lack of truth be
Chuck Smith (Through the Bible) Romans 1-2 by Chuck Smith In this sermon, the speaker discusses the background that Paul paints in chapters 1 and 2 of Romans, setting the stage for the glorious grace of God revealed through Jesus Christ.
Zac Poonen (The Real Jesus) 4 How Jesus Served the Father by Zac Poonen In this sermon, the speaker emphasizes the importance of finishing the work that God has given us to do. He references John 17:4, where Jesus declares that he has glorified God on

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