Matthew 5:27 — Word Study
N1904Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις· οὐ μοιχεύσεις.
BSAYou have heardakouō▸ [to perceive and understand, to listen] thathoti it was saiderō▸ [spoken, uttered, by them of old time] to the ancients: Notou will you commit adultery.’moicheuō▸ [completely, utterly, have an affair, cheat on one's spouse, be unfaithful]
| Greek | English | Parsing |
|---|---|---|
| Ἠκούσατε | You have heard | Verb, aorist, active |
| ὅτι | that | Conjunction |
| ἐρρέθη | it was said | Verb, aorist, passive |
| τοῖς | to the | |
| ἀρχαίοις· | ancients: | |
| οὐ | Not | Particle, negative |
| μοιχεύσεις. | will you commit adultery.’ | Verb, future, active |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | You have heard that it was said, ‘Do not commit adultery.’ |
| KJV | ¶ Ye have heard that it was said by them of old time, Thou shalt not commit adultery: |
| ASV | Ye have heard that it was said, Thou shalt not commit adultery: |
| YLT | 'Ye heard that it was said to the ancients: Thou shalt not commit adultery; |
| WEB | “You have heard that it was said, ‘You shall not commit adultery;’ |
| BBE | You have knowledge that it was said, You may not have connection with another man's wife: |
Where they part company is Ἠκούσατε and ἐρρέθη — see How Translations Differ.
The sentence consists of a main clause followed by a subordinate clause that introduces the content of what has been said.
7 commentators on this verse
Gill, Jamieson, Trapp, Ellicott & more — read them ›
clause
verbἀκούω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Matthew 5:27
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Sermon on the Mountgenerated
Matthew 5:27 is part of Jesus' teaching where He addresses the moral implications of the law. He emphasizes that the commandment against adultery is not only about the act itself but also about the thoughts and intentions behind it. This section of the Sermon on the Mount challenges the listeners to reflect on their inner lives, as seen in the verses that follow, particularly in Matthew 5:28, where Jesus expands the understanding of sin.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Exodus 20:14 | You shall not commit adultery. |
| 2 | 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. |
| 3 | Deuteronomy 5:18 | You shall not commit adultery. |
| 4 | 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. |
| 5 | Proverbs 6:32 | He who commits adultery lacks judgment; whoever does so destroys himself. |
The Treasury of Scripture Knowledge — 5 references, hung on the phrase they belong to
The Key Word — μοιχεύσεις, moicheuōgenerated
The verb μοιχεύω, transliterated as moicheuō, means 'to commit adultery.' It refers specifically to being unfaithful in a marital relationship, which is a serious moral violation in biblical teaching.
This term appears in various contexts throughout the New Testament, often highlighting the severity of infidelity, both in physical and spiritual senses. The parsing indicates that it is a future active indicative verb, meaning it describes an action that will occur, emphasizing the certainty of the command.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible as, 'You have heard that it was said, ‘Do not commit adultery.’' This is consistent across several translations, including the ASV and WEB.
However, the KJV adds context by saying 'by them of old time,' which emphasizes the historical aspect of the command. The YLT uses 'to the ancients,' which also highlights the tradition of the teaching.
Sentence Structuregenerated
The main verb is Ἠκούσατε, you have heard, which governs the entire clause. It introduces what has been said, linking it to the commandment against adultery.
There are two additional clauses: one that specifies the content of what has been said, introduced by ὅτι (that), and another that presents the command itself, μοιχεύσεις (you shall not commit adultery). The structure emphasizes the relationship between hearing and the moral command.
Septuagint Backgroundgenerated
μοιχεύω appears in the Septuagint as a translation of the Hebrew word נָאַף, which also means 'to commit adultery.' This connection underscores the continuity of the moral teaching from the Old Testament into the New Testament context.
The command against adultery is rooted in the ancient laws given to the Israelites, reflecting a long-standing moral standard.
In plain words — the whole versegenerated
Matthew 5:27 tells us that Jesus reminds the people of the commandment, 'Do not commit adultery.' This teaching is part of His larger message in the Sermon on the Mount, where He explains that the intent of the heart matters just as much as the action itself.
Frequently Asked Questionsgenerated
Jesus is referencing the teachings that have been passed down through generations, indicating that the command against adultery is well-known.
This verse directly refers to the commandment found in the Old Testament, reinforcing its importance and relevance.
Jesus emphasizes that sin begins in the heart, not just in actions, which challenges listeners to examine their thoughts and desires.
Committing adultery is seen as a serious moral failure, and Jesus' teaching suggests that even lustful thoughts can be equated with the act itself.
Reflection Questionsgenerated
- In what ways can I guard my thoughts to align with God's standards regarding purity?
- How can I apply the deeper meaning of this commandment in my daily life?
- What steps can I take to support others in maintaining faithfulness in their relationships?
- How does understanding the intent behind the law change my view of God's commandments?
The early church on this verse — how the Fathers read it
Early church writers like Tertullian and Jerome reference this verse to discuss the moral implications of Jesus' teachings on adultery.
In fact, how does the Lord demonstrate Himself as adding a superstructure to the Law, except by interdicting sins of the will as well (as other sins);Early Church Fathers on Matthew 5 →
But he had withal said above: "Are we, then, making void the law through faith? Far be it; but we are establishing the law " -forsooth in those (points) which, being even now interdicted by the New Testament,Early Church Fathers on Matthew 5 →
Between πάθος and προπάθεια, that is between actual passion and the first spontaneous movement of the mind, there is this difference: passion is at once a sin;Early Church Fathers on Matthew 5 →
Commentators on this verse — 7 expositors, verse by verse
Each of these wrote on Matthew 5:27 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleYe 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.
Read John Gill on Matthew 5 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryYe have heard that it was said by them of old time, Thou shalt not commit adultery: Ye have heard that it was said.
Read Robert Jamieson on Matthew 5 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments27 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…
Read John Trapp on Matthew 5 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(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.
Read Charles John Ellicott on Matthew 5 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 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.
Read AdamClarke on Matthew 5 →Albert Barnes1798–1870Barnes' Notes on the BibleYe 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.
Read Albert Barnes on Matthew 5 →Daniel Denison Whedon1808–1885Whedon's Commentary on the Bible(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.
Read Daniel Denison Whedon on Matthew 5 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
You have heard that it was said, ‘Do not commit adultery.’
“You have heard that it was said, ‘You shall not commit adultery;’
You have heard that it was said, ‘Do not commit adultery.’
“You have heard that it was said, ‘Do not commit adultery.’
Tyndale line
¶ 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:
Ye have heard that it was said, Thou shalt not commit adultery:
Ye have heard that it was said to them of old time, Thou shalt not commit adultery:
Ye haue heard that it was sayd to them of olde time, Thou shalt not commit adulterie.
Strictly literal
Ye have heard that it has been said, Thou shalt not commit adultery.
'Ye heard that it was said to the ancients: Thou shalt not commit adultery;
You heard that it was said to the ancients: You will not commit adultery;
You have heard that it was said, 'Do not commit adultery.'
From the Latin
You have heard that it was said to them of old: Thou shalt not commit adultery.
Simplified
You've heard that the law said, ‘Don't commit adultery.’
You have knowledge that it was said, You may not have connection with another man's wife:
Word by word, the decisions they made
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Audistis quia dictum est antiquis : Non mchaberis.
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܫܡܥܬܘܢ ܕܐܬܐܡܪ ܕܠܐ ܬܓܘܪ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
Ἠκούσατε ὅτι ἐρρέθη — — οὐ μοιχεύσεις.
The standard critical text of the New Testament.
Ἠκούσατε ὅτι ἐρρέθη — — οὐ μοιχεύσεις.
The previous edition, still widely cited.
Ἠκούσατε ὅτι ἐρρέθη — — οὐ μοιχεύσεις.
The Society of Biblical Literature edition, freely licensed.
Ἠκούσατε ὅτι ἐρρέθη — — οὐ μοιχεύσεις.
The edition that turned scholarship toward the earliest manuscripts.
Ἠκούσατε ὅτι ἐρρέθη — — οὐ μοιχεύσεις.
An independent critical text built from the oldest witnesses then known.
Ἠκούσατε ὅτι ἐρρέθη — — οὐ μοιχεύσεις.
A recent critical edition following documentary evidence closely.
Ἠκούσατε ὅτι ἐρρέθη — — οὐ μοιχεύσεις.
The reading of the majority of surviving manuscripts.
Ἠκούσατε ὅτι ἐρρέθη τοῖς ἀρχαίοις· οὐ μοιχεύσεις.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
| Word | Editions carrying it | Missing from |
|---|---|---|
| τοῖς to the | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
| ἀρχαίοις· ancients: | TR | NA28, NA27, SBL, WH, Treg, Tyn, Byz |
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Matthew 5:27
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word ἀκούω, transliterated as akouo, means 'to hear' or 'to listen.' It covers a range of meanings from simply hearing sounds to understanding and obeying what is said. In the New Testament, it appears in various contexts, including commands to listen (e.g., Mk 4:3) and references to understanding (e.g., 1 Cor 14:2). The lexicons do not show significant disagreement.
ἀκούω,
[in LXX chiefly for שׁמע;]
to hear, listen, attend, perceive by hearing, comprehend by hearing.
ἀκούω [on the use of the pres. in a pf. sense ef. W. 274 sq. (258); B. 203 (176)]; impf. ἤκουον ; fut. (in best Grk. usage) ἀκούσομαι, Jn. v. 25 RGL, 28 RGL; Acts iii. 22; vii. 37 RG; xvii. 32; [xxi. 22]; xxv. 22; xxviii. 28; [Ro. x. 14 Tdf.], and (a later form) ἀκούσω. Mt. xii. 19; xiii. 14, (both fr. the Sept.) ; [Jn. x. 16; xvi. 13 Tr WH mrg.; Acts xxviii. 26]; Ro. x. 14 ΓΒ 617; and T Tr WH in Jn. v. 25, 28, (ef. W.82 (79); B. 53 (46) [Veitch 5. v.]); [1 aor. ἤκουσα; Jn. iii. 32, ete.]; pf. ἀκήκοα; Pass.,[ pres. ἀκούομαι; 1 fut.axovaOncopar]; 1 aor. ἠκούσθην ; [fr. Hom. down]; tohear. I. absol. 1. tobe endowed with the faculty of hearing (not deaf): Mk. vii. 37; Lk. vii. 22; Mt.xi.5. 2. to attend to (use the faculty of hearing), consider what is or has been said. So in exhortations: ἀκούετε, Mk. iv. 3; ἀκούσατε, Jas. ii. 5; ὁ ἔχων ὦτα ἀκούειν ἀκουέτω, Mt. xi. 15; xiii. 9, [in both T…
Read the full entry →ἀκούω. The verb is of course common enough, and needs little or no illustration, having few peculiarities. Its use for a judicial hearing (as Ac 2523) may be paralleled with P Tand οἷ (ii/A.p.) Kal [pé]x [pr] τούτου οὔπο ἠκούσθ[ημ]εν, and P Oxy VII. 1032 (A.p. 162), where the epistrategus endorses a petition with ἀκουσθήσεται. So in BGU IL. 511i? (= Chrest. 1. p. 26), an account written about A.D. 200 of a trial before Claudius, we have ἀκούει Κλαύδιος Καῖσα[ρ Σέβαστος ᾿Ισιδώρου] γυμνασιάρχου πόλεως ᾿Α[λεξανδρέων] κατὰ ᾿Αγρίππου βασιλέω[ς]. The last example will illustrate ἀκούειν with normal gen. of person: P Par 485 (B.C. 153) (= Witkowski*® p. 91) ἀκούσαντες . . τὰ περὶ σοῦ συνβεβηκότα will serve for accus. vez, and will also illustrate the common use with περί, since the phrase is a mixture of ἀκ. περὶ σοῦ and ἀκ. τά σοι συνβεβηκότα (Witk.).…
Read the full entry →ἀκούω (akouō) — to hear.
ἀκούω:
Epic dialect imperfect ᾰκουον[Refs 8th c.BC+]future ἀκούσομαι (active ἀκούσω first in [NT+4th c.BC+]aorist ἤκουσα, Epic dialect ᾰκουσα[Refs 8th c.BC+]perfect ἀκήκοα, Laconian dialect ἄκουκα[Refs 1st c.AD+]; ἤκουκα is a late form, [Refs 2nd c.AD+]; later Ionic dialect ἀκήκουκα[Refs 3rd c.BC+]: pluperfect ἀκηκόειν[Refs 5th c.BC+]; old Attic dialect ἠκηκόη[Refs 5th c.BC+] —rare in middle, present (see. below [Refs]: Epic dialect imperfect ἀκούετο[Refs 8th c.BC+]: aorist ἠκουσάμην[Refs 2nd c.BC+]:—passive, future ἀκουσθήσομαι[Refs 5th c.BC+]: aorist ἠκούσθην[Refs 5th c.BC+]: perfect ἤκουσμαι[Refs 1st c.BC+]; ἀκήκουσμαι is uncertain in [Refs 2nd c.AD+]: pluperfect ἤκουστο[Refs 4th c.BC+], (παρ-) [Refs 1st c.AD+]:—hear, [Refs 8th c.BC+]: properly with accusative of thing heard, genitive of person from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα[Refs…
Read the full entry →ἀκούω
akouo
a primary verb; to hear (in various senses):--give (in the) audience
(of), come (to the ears), (shall) hear(-er, -ken), be noised, be
reported, understand.
ἀκούω
v.
I hear, listen
ἀκούω Root ΑΚΟϜ to hear, Hom., etc. —Construct., properly, c. acc. of thing heard, gen. of pers. from whom it is heard, ταῦτα Καλυψοῦς ἤκουσα Od.; the gen. pers. may be omitted, ἀκήκοας λόγον Soph., or the acc. rei, ἄκουε τοῦ θανόντος id. Soph.:—often however c. gen. rei, to have hearing of a thing.
c. gen. objecti, to hear of, hear tell of, ἀκ. πατρός Od.; so c. acc., Od.:—so, ἀκ. περί τινος.
the pers. from whom the thing is heard takes a prep., ἀκούειν τι ἀπό, ἔκ, παρά, πρός τινος, Il., attic
to know by hearsay, εἴ που ἀκούεις Od.; so Plat., etc.
absol. to hearken, give ear, to begin a proclamation, ἀκούετε λεώι hear, O people.
to listen to, give ear to, Il.
to obey, c. gen., or more rarely c. dat., id. Il.
Verb-AAI-2P — Verb · aorist · active · indicative · second person · pluralaorist active indicative — a completed action, viewed as a whole.
V-AAI-2P Part of Speech: Verb Tense: Aorist Voice: Active Mood: Indicative Person: second Number: Plural
435 occurrences in the New Testament, rendered 90 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 428 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Every reference is on the Strong's page.
Counted over the 515 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὅταν οὖν λέγῃ „ἰδεῖν τί καλέσει", ἄκουε ἴσον τῷ, διὰ τί καλέσει καὶ προσκαλέσεται καὶ ἀσπάσεται τούτων ἕκαστον ὁ νοῦς·
καὶ ὁ μὲν ταῦτʼ ἀκούσας θυσίαν προσφέρει τῷ θεῷ κελευσθεὶς ὑπʼ αὐτοῦ.
ἀκούσατε, πῶς περὶ τούτου πεφανέρωκαν οἱ ἱερεῖς τοῦ ναοῦ.
r Παταικίων Ζήνωνι χαίρειν. ἀκηκόαμεν παρὰ Πύρρου τοὺς αἰπόλους ἀναχωρεῖν. τὸν μὲν οὖν Λιμναῖον ἔφη ἤδη ἀπεληλυθέναι, Δημήτριον δὲ
ϛ ἔτους τινὰ δὲ ἐν τῶι Μεμφίτηι, ἃ εἶχεν Παμῆς καὶ Ἀμεννεύς, οὓς νῦν ἀκούομεν μεταγηγοχέναι εἰς τὸν Ἡρακλεοπολίτην ἄνευ ἡμῶν, Ἀμμώνιος δʼ ὁ οἰκονόμος ἀπαγήοχεν αὐτοὺς καὶ τὰ
ἡμῖν κακὸν ἐποίησεν ἀλλʼ ἐκ τῶν ἐναντίων ἐπιμεμέληται, περὶ ὧν, ἐὰν αἱρῆτε, γράψατέ μοι. ἠκούσαμεν τὸν μῦν καταβεβρωκέναι τὸν σπόρον. καλῶς ἡμῖν ὦδε, ἢ ἐν Διοσπόλει ἐὰν αἱρῆσθε, πυρὸν
The Greek word ὅτι (hoti) is a conjunction primarily meaning 'that' or 'because.' It introduces objective clauses, often following verbs of perception or declaration, and can also serve as a causal particle. The New Testament frequently employs it in this way, such as in Matthew 5:4-12. There is some variation in how lexicons describe its usage, particularly regarding its pleonastic function in direct discourse.
ὅτι [properly neut. of ὅστις], a conjunction [fr. Hom. down], (Lat. quod [ef. W. § 53,8 b.; B. § 139, 51; § 149, 87), marking I. the substance or contents (of a statement), that; 1. joined to verbs of saying and declaring (where the ace. and infin. is used in Lat.) : ἀναγγέλλειν, Acts xiv. 27; διηγεῖσθαι, Acts ix. 273; εἰπεῖν, Mt. xvi. 20; xxviii. 7,13; Jn. vii. 42; xvi. 15; 1Co.i.15; λέγειν, Mt. iii. 9; vill. 11; Mk. iii. 28; Lk. xv.7; Jn. xvi. 20; Ro. iv. 9 [T Tr WH om. L br. ὅτι}; ix. 2, and very often; προεἰρηκέναι, 2 Co. vii. 3; before the ὅτι in Acts xiv. 22 supply λέγοντες, contained in the preceding παρακαλοῦντες [ef. B. §151, 11]; ὅτι after γράφειν, 1 Co. ix.10; 1 Jn. 11. 12-14; μαρτυρεῖν, Mt. xxiii. 31; Jn. i. 34; iii. 28; iv. 44; ὁμολογεῖν, Heb. xi. 13; δεικνύειν, Mt. xvi. 21; δηλοῦν, 1 Co. i. 11; διδάσκειν, 1 Co. xi. 14. after ἐμφανίζειν. Heb. xi. 14; δῆλον (ἐστίν), 1 Co.…
Read the full entry →οτι. (1) For ὅτι, ‘‘that,” introducing an objective clause after verbs of knowing, saying, etc., cf. P Tebt II. 4098 (A.D. 5) εἰδὼ[ς ὅ]τι ἐξίι)ουσίαν αὐτῶν ἔχει kal Λυσίμαχος kal σύ, ΚΕ knew that both you and Lysimachus had plenty of them” (Edd.), P Fay 109° (early i/A.D.) νομίσας ὅτι (cf. Mt 517) κιχρᾷς por αὐτούς, ““ consider that you are lending them (sc. staters) to me’’ (Edd.), BGU III. 8464* (ii/a.p.) (= Selections, p. 93) γεινώσκειν σαι θέλω, ὅτι οὐχ [HA] Lov, ὅτι ἀναβένις (1. ἀναβαίνεις) els τὴν μητρόπολιν, “1 wish you to know that I had no hope that you were coming up to the metropolis,” 74.9 αἴγραψά σοι, ὅτι γυμνός εἰμει, “1 wrote you that I am naked,” and P Tebt II. 420+ (iii/A.D.) οἴδατε ὅτι ἀπὸ ζημίας ἠμί, ‘‘ You know that I am blameless.” Ὅτι, however, is frequently omitted, e.g. BGU IIL. 8153(ii/a.p.) γεινόσκιν σε θέλω [τὴ]ν ἐπιστολήν σου ἔλαβε (corrected by another hand…
Read the full entry →ὅτι (hoti) — that/since: that.
ὅτῐ,
Epic dialect ὅττῐ (both in [Refs 8th c.BC+]: conjunction, to introduce an objective clause, that, after Verbs of seeing or knowing, thinking or saying; in [Refs 8th c.BC+] —Usage:
I. when ὅτι introduces a statement of fact:
I. a in [Refs 8th c.BC+] always with indicative, the tense following the same rules as in English, ἤγγειλ᾽ ὅττι ῥά οἱ πόσις ἔκτοθι μίμνε πυλάων [Refs 8th c.BC+]
I. b in Attic dialect, ὅτι takes indicative after primary tenses, indicative or optative after secondary tenses, e.g. ἐνδείκνυμαι ὅτι οὐκ ἔστι σοφός [Refs 5th c.BC+] news came that Megara had (literal has) revolted, [Refs 5th c.BC+]: sometimes optative and indicative are found in the same sentence, ἔλεγον, ὅτι Κῦρος μὲν τέθνηκεν, Ἀριαῖος δὲ πεφευγὼς.. εἴη [Refs 5th c.BC+].. and the accusative with infinitive…
ὅτι
hoti
neuter of 3748 as conjunction; demonstrative, that (sometimes
redundant); causative, because:--as concerning that, as though,
because (that), for (that), how (that), (in) that, though, why.
see GREEK for 3748
ὅτι
Cj.
that, since, because
Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
1,329 occurrences in the New Testament, rendered 8 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,293 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
2 inflected forms — one of the commonest words in the New Testament. Full distribution →
Μωυσῆς δὲ καὶ φιλοσοφίας ἐπ’ αὐτὴν φθάσας ἀκρότητα καὶ χρησμοῖς τὰ πολλὰ καὶ συνεκτικώτατα τῶν τῆς φύσεως ἀναδιδαχθεὶς ἔγνω δή, ὅτι ἀναγκαιότατόν ἐστιν ἐν τοῖς οὖσι τὸ μὲν εἶναι δραστήριον αἴτιον, τὸ δὲ παθητόν, καὶ ὅτι τὸ μὲν δραστήριον ὁ τῶν ὅλων…
ὅτι τῶν ἐθνῶν ἕκαστον ἀπὸ τῶν οἰκισάντων προσηγορεύθη.
ὅτι ἀληθῶς βλέπω ἐν ὑμῖν ἐκκεχυμένον ἀπὸ τοῦ πλουσίου τῆς πηγῆς κυρίου πνεῦμα ἐφ̓ ὑμᾶς.
καὶ τὴν εἰκοστὴν τοῦ ἐγκυκλίου καὶ τὰ ἄλλα τὰ καθήκοντα. … ται Προῖτος, καθʼ ὅτι πρόκειται … ἑξήκοντα ἓξ τετρωβόλου καὶ τῆς … … τοπογραμματέως τοῦ Παθυρίτου … ἀρουρῶν
ι τοῖς ἐνκαλουμένοις τὸ ἀντίγραφον τῆς ἐντεύξεως λαβεῖν παρ … τ … … πίστιν ὅτι ἀπαντησα … ἐπὶ τὸ ἐν τῆι αὐλῆι κριτήριον ἐν ἡμέραις λ οὐκ ο
δʼ ἐπιχειροῦντας μὴ ὑπακούειν σου … υτέραι στάσει ἐχομένους ἀσφαλισάμενος μέχρι τοῦ καὶ ἡμᾶς ὅτι τάχος ἐπιβαλεῖν πρὸς σέ. ἔρρωσοἔρρωσο ἔτους κϛ Φαμενὼθ ιϛ
εἶπον is the aorist form of λέγω, which means 'to say' or 'to speak.' It encompasses a range of uses, including direct speech, narration, and the expression of thoughts. In the New Testament, it appears in various contexts, such as in Matthew 27:11 and Mark 15:2. The lexicons do not show significant disagreement on its meanings or applications.
In dealing with synonyms of the N. T. we plainly need not concern ourselves with such earlier, or even contemporary, uses of the words which we are discriminating, as lie altogether outside of the N. T. sphere, when these uses do not illustrate, and have not affected, their Scriptural employment. It follows from this that all those contemptuous uses of λαλεῖν as to talk at random, as one ἀθυρόστομος, or with no door to his lips, might do; of λαλιά, as chatter («Kpacia λόγου ἄλογος, Plato, Defin. 416)—for I cannot believe that we are to find this at John iv. 42—may be dismissed and set aside. The antithesis in the line of Eupolis (Meineke, /ragm. Com. Gr. p. 174), Λαλεῖν ἄριστος, ἀδυνατώτατος λέγειν, does little or nothing to illustrate the matter in hand. The distinction which indeed exists between the words may in this way be made clear. There are two leading aspects under which speech…
Read the full entry →λέγω,
[in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Ge 22:16, al.;]
in Hom., to pick out, gather, reckon, recount.
In Hdt. and Att., to say, speak, affirm, declare: absol., Ac 13:15 24:10; seq. orat. dir., Mt 9:34, Mk 3:11, Jo 1:29, al.; seq. ὅτι recit., Mk 3:21, Lk 1:24, Jo 6:14, al.; acc. et. inf., Lk 11:18, Jo 12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mt 11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman…
λέγω (in the N. T. only the pres. and impf. act. and pres. pass. are in use; 3 pers. plur. impf. ἔλεγαν, Jn. xi. 56 Tdf. [ef. ἔχω, init.]): I. in its earliest use in Hom. to lay (like Lat. lego, Germ. legen; οἵ. J. G. Miiller in Theol. Stud. u. Krit. for 1835, p. 127 sqq.; Curtius § 538) ; to cause to lie down, put to sleep; 1. to collect, gather; to pick out. 2. lo lay with, count with; to enumerate, recount, narrate, describe; [οἷ. Eng. tale, Germ. ztihlen). II. to put word to word in speaking, join words together, i. e. to say (how it differs fr. λαλεῖν, see under that word ad init.) ; once so by Hom. in 1]. 2, 222 [yet ef. Schmidt, Syn. i. ch. 1, §§ 20; 48, 2; L. and S. s. vy. B. II. 2]; often in Pind., and by far the most com. use in Attic; Sept. more than thirteen hundred times for 728; often also for D8} (saying, dictum); very rarely for 1393; and soin N.T. 1. univ. a. absol. to…
Read the full entry →λέγω. (1). “‘I say, speak”: see e.g. P Par 47 {= Selections, Ῥ- 21 ff.), ¢. B.C. 153, which is addressed on the verso—mpds τοὺς τὴν ἀλήθεαν λέγοντες (—-as), P Fay 12378 (c. A.D. 100) γνώσομαι yap εἰ ἀληθῶς λέγι, “1 will find out whether he is speaking the truth,” P Ryl 11. 7615 (late li/A.D.) ἃ καὶ ἀναγνώσομαι λεγομένου τοῦ [π]ράγματος, “1 will read them when the case is argued” (Edd.), P Flor II. 1327 (A.D. 257) ἔλεζξ]αν πεποιηκέναι ταῦτα ἀγνοίᾳ, ‘they said they had done this in ignorance,” and the magical P Par 5741238 (iii/A.D.) (= Selectzons, p. 113) λόγος λεγόμενος ἐπὶ τῆς κεφαλῆς αὐτοῦ, ‘ invocation to be uttered over the head (of the possessed one).”” For the phrase τὸ αὐτὸ λέγειν, cf. I Cor 11°, Weiss (Meyer 15 ad 1) cites a sepulchral inscr. of husband and wife from Rhodes, /J/Ae 149 (ii/B.c.) ταὐτὰ λέγοντες ταὐτὰ φρονοῦντες ἤλθομεν τὰν ἀμέτρητον ὁδὸν εἰς ᾿Αἴδαν. (2). Closely…
Read the full entry →ἐρῶ (erō) — to say.
ἐρῶ,
Attic dialect future of εἴρω (B), [Refs 5th c.BC+], Ionic dialect and Epic dialect ἐρέω (later as present, [Refs 2nd c.BC+]; optative ἐροίην [Refs 5th c.BC+]imperfect ἤρεον (variant{εἴρεον}) [Refs 5th c.BC+]: perfect active εἴρηκα [Refs 5th c.BC+]: pluperfect εἰρήκειν [Refs 1st c.AD+]:—passive, perfect εἴρημαι [Refs 8th c.BC+]; Ionic dialect 3rd.pers. plural εἰρέαται [Refs 5th c.BC+], contraction εἰρῆται [Refs 4th c.BC+]; participle εἰρημένος, Cretan dialect ϝερημένος [Refs]: pluperfect εἴρητο [Refs 8th c.BC+]: aorist 1 passive ἐρρήθην [Refs 5th c.BC+]: future ῥηθήσομαι [Refs 5th c.BC+] mostly in 3rd.pers. singular -ήσεται[Refs 8th c.BC+]; participle -όμενος[Refs 8th c.BC+]future ἐρέω, 3rd.pers. singular perfect and pluperfect passive, with participle εἰρημένος, aorist participle ῥήθείς in the phrase ἐπὶ ῥηθέντι δικαίῳ (see. below), and future passive…
Read the full entry →λέγω
ereo
probably a fuller form of 4483; an alternate for 2036 in certain
tenses; to utter, i.e. speak or say:--call, say, speak (of), tell.
see GREEK for 4483
see GREEK for 2036
ἐρεῶ
v.
I say, speak
λέγω legō 2x
to lay, to arrange, to gather; to say, Mt. 1:20; to speak, make an address or speech, Acts 26:1; to say mentally, in thought, Mt. 3:9; Lk. 3:8; to say in written language, Mk. 15:28; Lk. 1:63; Jn. 19:37; to say, as distinguished from acting, Mt. 23:3; to mention, speak of, Mk. 14:71; Lk. 9:31; Read the full entry →
Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
49 occurrences in the New Testament, rendered 19 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 96 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 303 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ὃν δὲ τρόπον, μικρὸν ὕστερον ἐρῶ πρότερον ἐκεῖνο δηλώσας, ὅτι παγκάλῳ τῷ τῆς ἀκολουθίας εἱρμῷ κέχρηται, καθ’ ἣν ὑφηγήσατο ζῳογονίαν.
μετʼ οὐ πολὺ δʼ ἐροῦμεν τὴν αἰτίαν, διʼ ἣν αὐτὴν καὶ Ἀφρικὴν προσαγορεύεσθαι συμβέβηκε.
τότε βοήσεις, καὶ ὁ θεὸς ἐπακούσεταί σου, ἔτι λαλοῦντός σου ἐρεῖ: Ἰδοὺ πάρειμι: ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον καὶ χειροτονίαν καὶ ῥῆμα γογγυσμοῦ, καὶ δῷς πεινῶντι τὸν ἄρτον σου ἐκ ψυχῆς σου καὶ ψυχὴν τεταπεινωμένην ἐλεήσῃς.
ἐδάφη ἀνέσπασάν με καὶ παρέδωκαν εἰς τὸν τοῦ Σωτηρίχου λόγον ἁπλῶς μηδέν μου ὡς εἴρηται δικαίου ἐπι
κώμῃ ἐργατικὰ κτήνη δέκα . Ἡρακλίδας ὁ ὀνηλάτης τὸ αἰτίωμα περιεποίησε λέγων ὅτι σὺ εἴρηκας πεζῶι τὰ χοιρίδια ἐλάσαι. περισσὸν ἐνετειλάμην σοι εἰς Διονυσιάδα μεῖναι δύο ἡμέρας ἕως ἀγοράσῃς
καὶ βούλομαι πρὸς Σαβεῖνον ἀπελθεῖν. οὔτε γὰρ εἴρηκε ἡμῖν ἀγόμενος ἵνα ἀπολυθῇ, ἀλλὰ αἰφνιδίως εἴρηκεν ἡμῖν σήμερον. γνώσομαι γὰρ εἰ ἀληθῶς λέγει. ἔρρωσο. ἀσπάζου τοὺς ἀδελφοὺς Λύκον καὶ
The definite article — the commonest word in the Greek New Testament at 19,867 occurrences. Greek uses it more freely than English does and can drop it deliberately, so its presence and its absence both carry weight for a translator; but no single occurrence carries a message of its own. Here it simply gathers “the things” into one definite bundle.
ὁ, ἡ, τό,
the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article.
As demonstr. pron.
As freq. in Hom., absol., he (she, it), his (etc.): Ac 17:28 (quoted from the poet Aratus).
ὁ 435 ὁ tives of quantity, ὅλος, πᾶς, πολύς, see each in its own place. d. What has been said concerning adjectives holds true also of all other limitations added to substantives, as ἡ κατ᾽ ἐκλογὴν πρόθεσις, Ro. ix. 11; ἡ παρ᾽ ἐμοῦ διαθήκη, Ro. xi. 27; 6 λόγος 6 τοῦ σταυροῦ, 1 Co. i. 18; ἡ εἰς Χριστὸν πίστις, Col. ii. 5; on the other hand, ἡ πίστις ὑμῶν ἡ πρὸς τὸν θεόν, 1 Th. i. 8; τῆς διακονίας τῆς εἰς τοὺς ἁγίους, 2 Co. viii. 4; see many other exx. of each usage in W. 131 (124) sqq.; [B. 91 (80) sqq.]. e. The noun has the article before it when a demonstrative pronoun (υὗτος, ἐκεῖνος) belonging to it either precedes or follows [W. § 18, 4; B. § 127, 29-31]; as, ὁ ἄνθρωπος οὗτος, Jn. ix. 24 [οὗτος ὁ ἄνθρ. 1, Tr mrg. WH); Acts vi. 13; xxii. 26; ὁ λαὸς οὗτος, Mt. xv. 8; 6 vids σου οὗτος, Lk. xv. 30; plur. Lk. xxiv. 17, and numberless other exx.; οὗτος 6 ἄνθρωπος, Lk. xiv. 30; οὗτος ὁ…
Read the full entry →ὃ, ἡ τό. (1) Apart from connexion with μέν or δέ (see below) the demonstrative use of the art. in the NT is confined to a poetical quotation Ac 1778, but it is not uncommon in the papyri, e.g. P Par 45® (B.C. 153) (= Witkowski®, p. 85) τὰ (for ἃ) πράσεις (Δ πράσσεις), P Oxy VIII. 1160! (iii/iv A.D.) Ta (for ἃ) σεσύλληχα (for συνείληχα) δὲ κέρμα {ταν τηρῶ αὐτὰ εἰς τὴν δίκην, “1 am keeping for the trial the money that I have collected” (Ed.). For the distributive Opéev.. - 6 8€, as in 1 Cor7’, cf. P Lond 535 (B.c. 161) (=I. p. 19, U.P.Z. i. p. 239) kal τὰ μὲν ἡμῶν ἐληφότων εἰς τὴν γινομένην ἡμῖν συντάξειν, τὰ δ᾽ ἔτι διὰ τὴν τῶν ὑποτεταγμένων {(.. ... > παρελκομένων. (2) The use of the art. as a relative, of which there is no trace in the NT, may again be illustrated by the following papyrus citations from ¢c. A.D. 346—P Lond 414® (= II. Ῥ. 292) γεινῴσκιν oe θέλω περὶ τοῦ βρεουίου…
Read the full entry →ὁ (ho) — the/this/who.
ὁ,
ἡ, τό, is, when thus written,
__A demonstrative Pronoun.
__B in Attic dialect, definite or prepositive Article.
__C in Epic dialect, the so-called postpositive Article, = relative Pronoun, ὅς, ἥ, ὅ.—The nominative masculine and feminine singular and plural, ὁ, ἡ, οἱ, αἱ, have no accent in codices and most printed books, except when used as the relative; but ὁ, ἡ, οἱ, αἱ differ only in writing from ὃ, ἣ, οἳ, α; the nominative forms of the article are said by Hdn.Gr.1.474 to be oxytone, and by [Refs 2nd c.AD+] in Aeolic dialect accusative to [Refs 8th c.BC+] genitive and dative dual τοῖιν [Refs 8th c.BC+]— In Doric dialect and all other dialects except Attic dialect and Ionic dialect the feminine forms preserve the old ᾱ instead of changing it to η, hence Doric dialect etc. ἁ, τάν, τᾶ; the genitive plural τάων contracts in many dialects to τᾶ; the genitive…
ὁ ἡ τό
ho
he hay, and the neuter
to to
in all their inflections; the definite article; the (sometimes to be
supplied, at others omitted, in English idiom):--the, this, that, one,
he, she, it, etc.
ὁ, ἡ, τό
Article
the
ὁ ho 19x
the prepositive article, answering, to a considerable extent, to the English definite article; but, for the principle and facts of its usage, consult a grammar; ὁ μὲν ... ὁ δέ, the one ... the other, Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24; pl. some ... others, Mt. 13:23; 22:5, 6; ὁ δέ, but he, Mt. 4:4; 12:48; οἱ δέ, but others, Mt. 28:17; used, in a poetic quotation, for a personal pronoun, Acts 17:28
ὁ the, that
ὁ, ἡ, τό, is
demonstr. Pronoun.
the definite Article.
in epic, the relative Pronoun, when it is written with the accent ὅ, ἥ, τό ῀ ὅς, ἥ, ὅ. Besides the common forms, note epic gen. sg. τοῖο for τοῦ; pl. nom. τοί, ταί; gen. fem. τάων [α^], dat. τοῖσι, τῇς and τῇσι; dual gen, and dat. τοῖιν:— in Trag. we find τοὶ μέν . . , τοὶ δέ . . , for οἱ μέν . . , οἱ δέ . . ; dat. pl. also τοῖσι, ταῖσι: the dual has commonly but one gender, τώ for τά, τοῖν for ταῖν.
DEMONSTR. PRONOUN:
joined with a Subst., not as the Art., but like Lat. ille, ὁ Τυδείδης Tydeus's famous son, Il.; Νέστωρ ὁ γέρων Nestor— that aged man, id. Il.; τιμῆς τῆς Πριάμου for honour, namely that of Priam, id. Il.
20,685 occurrences in the New Testament, rendered 83 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 19,783 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
40 inflected forms — one of the commonest words in the New Testament. Full distribution →
Τῶν ἄλλων νομοθετῶν οἱ μὲν ἀκαλλώπιστα καὶ γυμνὰ τὰ νομισθέντα παρ’ αὐτοῖς εἶναι δίκαια διετάξαντο, οἱ δὲ πολὺν ὄγκον τοῖς νοήμασι προσπεριβαλόντες ἐξετύφωσαν τὰ πλήθη μυθικοῖς πλάσμασι τὴν ἀλήθειαν ἐπικρύψαντες.
ἡ τοῦ κόσμου σύστασις καὶ διάταξις τῶν στοιχείων.
Χαίρετε, υἱοὶ καὶ θυγατέρες, ἐν ὀνόματι κυρίου τοῦ ἀγαπήσαντος ἡμᾶς, ἐν εἰρήνῃ.
r βασιλεύοντος Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν Φιλομητόρων ἔτους ιε, ἐφʼ ἱερέων καὶ ἱερειῶν
ιζ Θῶυθ κη ἀπέδοτο Πετεσοῦχος Φίβιος καὶ οἱ ἀδελφοὶ τὸ ὕπαρχον αὐτοῖς ἥμισυ περιστερῶνος τοῦ ὄντος ἐν τῶι ἀπὸ βορρᾶ μέρει Παθύρεως χαλκοῦ Γ. ἐπρίατο Ὧρος Νεχούτου.
βασιλευόντων Πτολεμαίου τοῦ ἐπικαλουμένου Ἀλεξάνδρου καὶ Βερενίκης τῆς ἀδελφῆς θεῶν φιλομητόρων ἔτους ιϛ, ἐφʼ ἱερέων καὶ ἱερειῶν
The Greek word ἀρχαῖος (i.e., *archaios*) means original or ancient, derived from the root for 'beginning' (ἀρχή). It covers a range of meanings related to age and origin, often contrasting with terms like καινός (new) and παλαιός (old). In the New Testament, it appears in contexts referring to ancient times or original disciples, such as in Matthew 5:21 and Acts 21:16.
WE should go astray, if we regarded one of these words as expressing a higher antiquity than the other, and at all sought in this the distinction between them. On the contrary, this remoter antiquity will be expressed now by one, now by the other. *Apyaios, expressing that which was from the beginning (ἀρχήν, ἀπ᾽ apyijs), must, if we accept this as the first beginning of all, be older than person or thing that is merely παλαιός, as having existed a long time ago (πάλαι) ; whilst on the other hand there may be so many later beginnings, that it is quite possible to conceive the παλαιός as older than the ἀρχαῖος. Donaldson (New Cratylus, p. 19) writes: ‘ As the word archeology is already appropriated to the discussion of those subjects of which the antiquity is only comparative, it would be consistent with the usual distinction between ἀρχαῖος and παλαιός to give the name of palewology to…
Read the full entry →ἀρχαῖος, -αία, -αῖον
(< ἀρχή),
[in LXX chiefly for קֶדֶם;]
original, ancient: Mt 5:21, 33, Lk 9:8, 19, Ac 15:7, 21 21:16, II Co 5:17, II Pe 2:5, Re 12:9 20:2.†
SYN.: παλαιός, old, without the reference to beginning and origin contained in ἀ. The distinction is observed in π. (MM, s.v.). ἀ. is the antithesis to καινός: παλ. to νέος (v. Westc., He., 223; Cremer, 116).
ἀρχαῖος, -αία, -αἴον, (fr. ἀρχή beginning, hence) prop. that has been from the beginning, original, primeval, old, ancient, used of men, things, times, conditions: Lk. ix. 8,19; Acts xv. 7, 21; xxi. 16; 2 Pet. ii. 5; Rev. xii. 9; Xx. 2; of ἀρχαῖοι the ancients, the early Israelites: Mt. y. 21, 27 [Ree.], 33; τὰ ἀρχαῖα the man’s previous moral condition: 2 Co. v. 17. (In Grk. writ. fr. Pind. and Hat. down.)
ἀρχαῖος. That this word retains in general the sense of orzginal, as distinguished from παλαιός -- o/d, is seen commonly in vernacular sources asin the NT. Thus Ac 211%, where Mnason is described as an ἀρχαῖος μαθητής, ‘‘an originad disciple,” one who belongs to the “‘beginning of the Gospel” (Phil 4}5), is illustrated by A/agn 2154, a contemporary inscription, where an ἀρχαῖος μύστης inscribes an ἀρχαῖος χρησμός: the ‘‘ancient initiate” is opposed to the neophyte, the “‘ancient oracle” to one just uttered—the citation is made by Thieme, p. 26. So BGU III. 992%-® (B.c. 160) καθὰ καὶ of ἀρχαῖοι κύριοι ἐκ[έκ]τηντο, “‘the original owners.” It is from the meaning “ original” that τὸ ἀρχαῖον becomes a term for ‘‘capital,” as in Epicteta, A/ichel Toorvili.8 (Thera, c, B.C. 200), or ‘‘ principal,” as Sy// 5176f »…
Read the full entry →ἀρχαῖος (archaios) — ancient.
ἀρχαῖος, α, ον,
(ἀρχή I) from the beginning or origin:
I. mostly of things, ancient, σκότος[Refs 5th c.BC+]; χερὸς σῆς πίστιν ἀρχαίαν faith firm for ever, [Refs]
I.2. old-fashioned, antiquated, [Refs 5th c.BC+]; of literary style, [Refs 4th c.BC+]
I.2. b simple, silly, [Refs 5th c.BC+]
I.3. ancient, former, τὸ ἀ. ῥέεθον[Refs 5th c.BC+]; οἱ ἀ., opposed to οἱ ὕστερον, [Refs 5th c.BC+]
I.4. old, worn out, ὑποδήματα[Refs 5th c.BC+]
II. of persons, Θέμιν.. ἀρχαίαν ἄλοχον Διός[Refs 5th c.BC+]; ἀ. θεαί, of the Erinyes, [Refs 5th c.BC+]; οἱ ἀ. the Ancients, name given by [Refs 4th c.BC+] to the pre-Socratics, [Refs]; in Lit. Crit., ancient, classical writers, [Refs 4th c.BC+], the philosophers down to Aristotle, [Refs]; in NT, the Fathers…
ἀρχαῖος
archaios
from 746; original or primeval:--(them of) old (time).
see GREEK for 746
ἀρχαῖος, αία, αῖον
Adj
original, primitive, ancient
ἀρχαῖος archaios 11x
old, ancient, of former age, Mt. 5:21, 33; of long standing, old, veteran, Acts 21:16; ἀφ’ ἡμερῶν ἀρχαίων, from early days, from an early period, of the Gospel, Acts 15:7
ἀρχαῖος ἀρχή 1 from the beginning:
of things, ancient, primeval, olden, Hdt., attic
like ἀρχαϊκός, old-fashioned, antiquated, primitive, Aesch., Ar.
ancient, former, τὸ ἀρχ. ῥέεθρον Hdt., etc.
of persons, ancient, old, Aesch., Thuc., etc.: οἱ ἀρχαῖοι the Ancients, the old Fathers, Prophets, NTest.
adv. ἀρχαίως, anciently, Dem.; so, τὸ ἀρχαῖον, ionic contr. τὠρχαῖον Hdt., attic τἀρχαῖον Aesch.
in olden style, Plat., Aeschin.
as Subst., τὸ ἀρχαῖον, the original sum, the principal, Lat. sors, Ar., Oratt.
an-shents: This word (except in one instance) renders the Hebrew word zeqenim, (pl of zaqen), which should always be translated "old men" or "elders." The Hebrew word never has the connotation which "ancients" has in modern English. The words "I understand more than the ancients" (Ps 119:100 the King James Version) do not mean that the Psalmist claims greater wisdom than his distant forbears but than his contemporaries with all their age and experience. In the parallel clause "teachers" is the corresponding word. In such phrases as "ancients of the people" (Jer 19:1 the King James Version), "ancients of the house of Israel" (Eze 8:12), "elders" would obviously be the correct rendering, as in the Revised Version (British and…
12 occurrences in the New Testament, rendered 5 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 11 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
εἰ γάρ τις ἐθελήσειε τὴν αἰτίαν ἧς ἕνεκα τόδε τὸ πᾶν ἐδημιουργεῖτο διερευνᾶσθαι, δοκεῖ μοι μὴ διαμαρτεῖν σκοποῦ φάμενος, ὅπερ καὶ τῶν ἀρχαίων εἶπέ τις, ἀγαθὸν εἶναι τὸν πατέρα καὶ ποιητήν·
θαυμάσῃ δὲ μηδεὶς τοῦ λόγου τὸ παράδοξον, εἰ ἀρχαίοις ἀνθρώποις καὶ πονηρίας ἀπείροις εὑρέθη σωτηρίας ὁδὸς καὶ διὰ θαλάσσης εἴτε κατὰ βούλησιν θεοῦ εἴτε κατὰ ταὐτόματον,
Ἀλλ̓ ἵνα τῶν ἀρχαίων ὑποδειγμάτων παυσώμεθα, ἔλθωμεν ἐπὶ τοὺς ἔγγιστα γενομένους ἀθλητάς: λάβωμεν τῆς γενεᾶς ἡμῶν τὰ γενναῖα ὑποδείγματα.
τὸν πύργον καὶ τὸ προνήσιον καὶ τοὺς πεπραμένους ὑπὸ τοῦ προφήτου τόπους λαάρχου τινὸς ἀρχαίου γεγονέναι καὶ ὑποπίπτειν τῷ ἰδίῳ λόγῳ ἐν ἐπικρίσει τετάχαμεν διὰ τὸ τοὺς πρεσβυτέρους μὴ
συνεκρίθη τῶι β ἔτει ὑπὸ Σεππίου Ῥούφου. τοῦ ἐγκαλουμένου διατεταμένου ἀπόδειξιν ἐπί τε τῶν ἀρχαίων ἢ ὧν ἐὰν συστήσωσιν ὑπομένειν ἐκέλευον. τὸ δʼ αὐτὸ καὶ τῶν πρεσβυτέρων ὑπεχομένων ὑπερεθέμην
παλαιᾶς συνπεπτωκυίας ἀπὸ μέρους, ὅσων ἐστὶν τῶν ὅλων μέτρων καὶ πηχισμῶν, ἐπὶ τοῖς οὖσι ἀρχαίοις θεμελίοις καὶ περιμέτροις ἐν τῇ οὔσῃ αὐτῶν διαθέσει ὧν γείτονες πάντων νότου Κατοίτου τοῦ
The Greek word οὐ (transliterated as ou) is a primary negative particle meaning 'not' or 'no.' It is used to negate verbs or statements, often appearing in various forms depending on the following sound. In the New Testament, it frequently serves to deny facts and is distinct from another negative particle, μή (transliterated as mē), which is used for prohibitions or wishes.
οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Ac 2:7, WH, mg.; cf. WH, Intr., § 409; M, Pr., 44, 244),
[in LXX for לֹא, אַיִן, אֵין;]
neg. particle,
not, no, used generally c. indic. and for a denial of fact (cf . μή);
absol. (accented), οὔ, no: Mt 13:29, Jo 1:21 21:5; οὒ οὔ, Mt 5:37, Ja 5:12.
οὐ before a consonant, οὐκ before a vowel with a smooth breathing, and ody before an aspirated vowel ; but sometimes in the best codd. οὐχ occurs even before a smooth breathing; accordingly LT WH mrg. have adopted οὐχ ἰδού, Acts ii. 7; LT οὐχ ᾿Ιουδαϊκῶς, Gal. ii. 14 (see WH. Introd. § 409); L οὐχ ὀλίγος, Acts xix. 23; οὐχ ἠγάπησαν, Rev. xii. 11; and contrariwise οὐκ before an aspirate, as οὐκ ἕστηκεν, Jn. viii. 44 T; [οὐκ ἕνεκεν, 2 Co. vii. 12 T]; (οὐκ εὗρον, Lk. xxiv. 3; [οὐκ ὑπάρχει, Acts iii. 6] in cod. x [alsoC*; ef. cod. Alex. in 1 ἔβαν. iv. 2,12; Job xix. 16; xxxviiil. 11, 26]); cf. W. $5, 14d. 14; Β. τ; [A. v. Schiitz, Hist. Alphab. Att., Berol. 1875, pp: 54-58 ; Sophocles, Hist. of Grk. Alphab., 1st ed. 1848, p- 64 sq. (on the breathing); Tdf Sept., ed. 4, Proleg. pp: Xxxiii. xxxiv.; Scrivener, Collation ete., 2d ed., p. lv. no. 9; id. cod. Bezae p. xlvii. no. 11 (ef. p. xlii.…
Read the full entry →ου to make the voyage” (Edd.), and P Amh II. 78?! (a.p. 184) τοιαύτης ο[ὖ]ν αὐθαδίας ἐν αὐτῷ οὔσης οὐ δυνάμενος [ἐν]καρτερεῖν ἐπιδίδωμι, ‘“ his audacity having reached this pitch I can endure no longer and present this petition.” See further Proleg. p. 231 f. In support of the translation ‘‘ I determined not to know” in 1 Cor 2, we may cite P Par 2657 (B.c. 163) (= UPZi. Ρ-. 248) οὐκ ἐκρίναμεν καταχωρῆσαι, ‘we determined not to record,” P Tebt I. 124° (c. B.c. 118) οὐκ (ἐκδρίναμεν ἐξαρ[ιθ]μεῖ[σθαι, “we determined not to be counted,” and the classical formula in P Hamb I. 27° (B.c. 250 (249)) οὐκ ἔφη εἰδέναι, ‘he said that he did not know.” The origin of the double negative οὐ μή is fully discussed by Moulton Pro/eg. p. 187 ff. When we pass to its actual occurrences in the NT, we find that these for the most part are found in passages derived from the OT and in the Sayings of our Lord…
Read the full entry →οὐ (ou) — no.
οὐ,
the negative of fact and statement, as μή of will and thought; οὐ denies, μή rejects; οὐ is absolute, μή relative; οὐ objective, μή subjective. —The same differences hold for all compounds of οὐ and μή, and some examples of οὐδέ and οὐδείς are included below.—As to the Form, see infr. G. USAG[Refs 5th c.BC+]
I. as the negative of single words,
II. as the negative of the sentence.
I. οὐ adhering to single words so as to form a quasi-compound with them:—with Verbs: οὐ δίδωμι withhold, [Refs 8th c.BC+]; οὐκ εἰῶ prevent, [Refs]; οὐκ ἐθέλω refuse, [Refs]; οὔ φημι deny, [Refs 4th c.BC+]; but sometimes οὐ is retained, εἰ δ᾽ ἂν.. οὐκ ἐθέλωσιν [Refs 8th c.BC+]; ἐάντε.. οὐ (variant{μή}) φῆτε ἐάντε φῆτε [Refs 8th c.BC+] —On the use of οὐ in contrasts, see below [Refs 5th…
οὐ
ou
ouk ook, and (before an aspirate)
ouch ookh
a primary word; the absolute negative (compare 3361) adverb; no or
not:--+ long, nay, neither, never, no (X man), none, (can-)not, +
nothing, + special, un(-worthy), when, + without, + yet but. See also
3364, 3372.
see GREEK for 3361
see GREEK for 3364
see GREEK for 3372
οὐ
Neg.prt.
no, not
οὐ ou 1x
negative adverb, originally the gen. of ὅς, spelled οὐκ if followed by a word beginning with a vowel and a smooth breathing, οὐχ if followed by a vowel and rough breathing, not, no, Mt. 5:37; 12:43; 23:37; for the peculiarities of its usage (especially as distinct from μή) consult a grammar
Particle-N — Particle · negativeparticle — a small word colouring the clause; it does not decline.
PRT-N PaRTicle, disjunctive particle Negative
1,689 occurrences in the New Testament, rendered 17 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,622 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
8 inflected forms — one of the commonest words in the New Testament. Full distribution →
ὡς γὰρ τῶν κολοσσιαίων μεγεθῶν τὰς ἐμφάσεις καὶ ἡ βραχυτάτη σφραγὶς τυπωθεῖσα δέχεται, οὕτως τάχα που καὶ τὰ τῆς ἀναγραφείσης ἐν τοῖς νόμοις κοσμοποιίας ὑπερβάλλοντα κάλλη καὶ ταῖς μαρμαρυγαῖς τὰς τῶν ἐντυγχανόντων ψυχὰς ἐπισκιάζοντα βραχυτέροις…
ὁ δὲ τῶν παρʼ ἡμῖν ἀρχιερέων οὐδενὸς ἀρετῇ δεύτερος Ἐλεάζαρος τῷ προειρημένῳ βασιλεῖ ταύτης ἀπολαῦσαι τῆς ὠφελείας οὐκ ἐφθόνησε πάντως ἀντειπὼν ἄν, εἰ μὴ πάτριον ἦν ἡμῖν τὸ μηδὲν ἔχειν τῶν καλῶν ἀπόρρητον.
ἐγὼ δὲ οὐχ ὡς διδάσκαλος, ἀλλ̓ ὧς εἰς ἐξ ὑμῶν ὑποδείξω ὀλίγα, δἰ ὧν ἐν τοῖς παροῦσιν εὐφρανθήσεσθε.
δὲ γενόμεναι κατὰ τὸ ἀναγκαῖον κληρονομήσασαι ταξάμεναι τὰ καθήκοντα τέλη θεᾶι Βερενίκηι κυριεύομεν. ὅθεν οὐκ ἀποδιδόντων τὰ ἡμέτερα ἐπεδώκαμεν ἐν τῶι λ ἔτει προσανγελίαν Ἡρακλείδει γενομένωι ἀρχιφυλακίτηι τοῦ Παθυρίτου
ι ἀρουρῶν πρόκτησιν … ένου αὐτὸν ἐν συνεδρίωι καὶ συγχώρησιν … ειν, ἐν ἧι οὐκ εὐδοκεῖ ὁ πατήρ. ὅθεν καταβεβραβευμένοι … ήρου συνεριου ἀξιοῦμεν, ἐὰν φαίνηται, συντάξαι γράψαι, οἷς
ὠνῆς ἐν πίστει διὰ τῶν περὶ τὸν Πανεβχοῦνιν ἐκτελειωθεῖσαν τῶι … ἔτει ἀντὶ ὀφειλημάτων, οὐκ ἐπελευσομένους τὸν Πανερέα καὶ τὴν Σενενοῦπιν περὶ ὀφειλημάτων μηδὲ περὶ ἄλλου μηδενός. ταῦτα δὲ
The Greek word μοιχεύω (i.e., *moicheuō*) means to commit adultery, often with a woman. It appears in various New Testament passages, including Matthew and Revelation, and can also refer metaphorically to idolatry. The entries indicate that it can be used both absolutely and with an accusative object, and the passive form describes the woman involved.
μοιχεύω
(< μοιχός),
[in LXX: Ex 20:13, Le 20:10, al. (נאף);]
μοιχεύω ; fut. μοιχεύσω ; 1 aor. ἐμοίχευσα; Pass., pres. ptep. μοιχευομένη ; 1 aor. inf. μοιχευθῆναι ; (μοιχός) ; fr. Arstph. and Xen. down; Sept. for 5835 10 commit adultery; a. absol. (to be an adulterer): Mt. v. 27; xix. 18; Mk. x. 19; Lk. xvi. 18; xviii. 20; Ro. ii. 22; xiii. 9: ease 11: b. τινά (γυναῖκα), to commit adultery with, have unlawful intercourse with another’s wife: Mt. y. 28 (Deut. v. 18; Lev. xx. 10; Arstph. av.558; Plat. rep. 2 p. 800 b.; Leian. dial. deor. 6,3; Aristaenet. epp. 1, 20; Aeschin. dial. Socr. 2, 14); pass. of the wife, to suffer adultery, be debauched: Mt. v. 32
μοιχεύω, ‘commit adultery ’”’ on the part of the man, occurs in the astrological PSI III. 1584 (iii/a.p. ?) οἱ δὲ καὶ τὰς ἰδ[) ας γυναῖκας μοιχεύουσιν : cf. Mt 5*8. For a discussion of the verb and its cognates in later classical and in Jewish Greek ef. R. H. Charles, Zhe Teaching of the New Testament on Divorce (London, 1921) p. 91 ff., and see s.v. πορνεύω, also Wackernagel, Hedlentstica, p. 9.
μοιχεύω (moicheuō) — to commit adultery.
μοιχ-εύω,
commit adultery with a woman, debauch her, with accusative, [Refs 5th c.BC+]:—passive, of the woman, [Refs 5th c.BC+]
2. metaphorically, worship idolatrously, τὸ ξύλον καὶ τὸν λίθον [LXX]
II. intransitive, commit adultery, [Refs 6th c.BC+]
III. metaphorically, in future middle (in passive sense), οὐ μοιχεύσεταί μου τὰ φιλήματα her kisses shall not be adulterously stolen from me, [Refs 3rd c.AD+]
μοιχεύω
moicheuo
from 3432; to commit adultery:--commit adultery.
see GREEK for 3432
μοιχεύω
v.
I commit adultery
μοιχεύω μοιχεύω, φυτ. -σω to commit adultery with a woman, to debauch her, c. acc., Ar., Plat.:—Pass., of the woman, Ar.
intr. to commit adultery, Lat. moechari, id. Ar., Xen.
Verb-FAI-2S — Verb · future · active · indicative · second person · singularfuture active indicative — an action still to come.
V-FAI-2S Part of Speech: Verb Tense: Future Voice: Active Mood: Indicative Person: second Number: Singular
a-dul'-ter-i: In Scripture designates sexual intercourse of a man, whether married or unmarried, with a married woman.
1. Its Punishment:
It is categorically prohibited in the Decalogue (seventh commandment, Ex 20:14; De 5:18): "Thou shalt not commit adultery." In more specific language we read: "And thou shalt not he carnally with thy neighbor's wife, to defile thyself with her" (Le 18:20). The penalty is death for both guilty parties: "And the man that committeth adultery with another man's wife, even he that committeth adultery with his neighbor's wife, the adulterer and the adulteress shall surely be put to death" (Le 20:10). The manner of death is not particularized…
Adultery
Conjugal infidelity. An adulterer was a man who had illicit intercourse with a married or a betrothed woman, and such a woman was an adulteress. Intercourse between a married man and an unmarried woman was fornication. Adultery was regarded as a great social wrong, as well as a great sin.
The Mosaic law (Num. 5:11-31) prescribed that the suspected wife should be tried by the ordeal of the “water of jealousy.” There is, however, no recorded instance of the application of this law. In subsequent times the Rabbis made various regulations with the view of discovering the guilty party, and of bringing about a divorce. It has been inferred from John 8:1-11 that this sin became very common during the age preceding the destruction of Jerusalem.
(Exodus 20:14) The parties to this crime, according to Jewish law, were a married woman and a man who was not her husband. The Mosaic penalty was that both the guilty parties should be stoned, and it applied as well to the betrothed as to the married woman, provided she were free. (22:22-24) A bondwoman so offending was to be scourged, and the man was to make a trespass offering. (Leviticus 19:20-22) At a later time, and when owing, to Gentile example, the marriage tie became a looser bond of union, public feeling in regard to adultery changed, and the penalty of death was seldom or never inflicted. The famous trial by the waters of jealousy, (Numbers 5:11-29) was probably an ancient custom, which Moses found deeply seated…
Is a criminal connection between persons who are engaged, one or both, to keep themselves wholly to others; and thus it exceeds the guilt of fornication, which is the same intercourse between unmarried persons. As the highest sin of its kind, and son including all other sins of the flesh, it is forbidden in the seventh commandment. Where polygamy was allowed, as among the ancient Jews, illicit intercourse between a married man and a woman who was married, nor betrothed, constituted not adultery, but fornication.
Fornication may be, in some sense, covered by a subsequent marriage of the parties; but adultery cannot be so healed. Hence God often compares himself to a husband jealous of his honor, Jer 31:32; and hence the forsaking of the true God is compared to fornication and adultery of the vilest kind,
15 occurrences in the New Testament, rendered 12 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 8 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
εἰ μὴ καὶ τοῖς κλέπτειν ἢ μοιχεύειν ἢ ἀνδροφονεῖν ἐγνωκόσιν οὐκ ἔστιν ἄμεινον ἐπιδεῖν τούτων ἕκαστον ἐκλελοιπὸς καὶ διεφθαρμένον.
οὐ πορνεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις.
οὐ φονεύσεις, οὐ μοιχεύσεις, οὐ παιδοφθορήσεις, οὐ πορνεύσεις, οὐ κλέψεις, οὐ μαγεύσεις, οὐ φαρμακεύσεις, οὐ φονεύσεις τέκνον ἐν φθορᾷ, οὐδὲ γεννηθὲν ἀποκτενεῖς, οὐκ ἐπιθυμήσεις τὰ τοῦ πλησίον.
ια … ἡμετέρᾳ οἰκίᾳ … … ἡμετερα … ὑπὸ παρα … νων δ … μοιχεύειν