Exhaustive information for Strongs Number: 3754

Word info for ὅτι

Root: ὅτι
Strongs Number: 3754
Transliteration: [hoti]
Phonetics: hot·ee
Etymology: Neuter of 3748 as conjunction
Parts of Speech: conj.
Twot:
Sense: that, because, since (more info)

Outline of Biblical Usage:


   1 that, because, since.
   

Frequency in the Books

Words from the Root of G3754

ὅτι, Ὅτι, ⧼Ὅτι, ‹ὅτι›, 〈ὅτι〉, Ὅ¦τι, ‹Ὅτι›, [ὅτι], (ὅτι), ὅ¦τι, ⧼ὅτι

All words for strongs number G3754 :

Word Occurance
ὅτι 1144
Ὅτι 42
ὅ¦τι 4
‹ὅτι› 3
⧼Ὅτι 1
〈ὅτι〉 1
Ὅ¦τι 1
‹Ὅτι› 1
[ὅτι] 1
(ὅτι) 1
⧼ὅτι 1

How strongs number G3754 is translated (KJV)

English Occurance
that 645
because 223
for 162
- 143
what 2
for [it is] 2
which 2
because [it is] 2
whatever 2
for [in] 2
that [it was] 1
the 1
why 1
because [it was] 1
that [it is the] 1
him 1
indeed 1
because [there is] 1
so that 1
how 1
since 1
that [their] 1
who 1
for [you] 1
that [it is] 1
array(0) { }

Greek Commentary Search

Matthew 13:13 Because seeing [οτι βλεποντες]
In the parallel passages in Mark 4:12 and Luke 8:10 we find ινα — hina with the subjunctive. This does not necessarily mean that in Mark and Luke ιναοτι — hinâhoti with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on “The Causal Use of Hina ” in Studies in Early Christianity (1928) edited by Prof. S.J. Case. Here in Matthew we have first “an adaptation of Isaiah 6:9. which is quoted in full in Matthew 13:14.” (McNeile). Thus Matthew presents “a striking paradox, ‹though they see, they do not (really) see‘”(McNeile). Cf. John 9:41. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form συνιουσιν — suniousin is an omega verb form (συνιω — suniō) rather than the μι — mi verb (συνιημι — suniēmi) as is common in the Koiné. [source]
Matthew 15:23 For she crieth after us [οτι κραζει οπιστεν ημων]
The disciples greatly disliked this form of public attention, a strange woman crying after them. They disliked a sensation. Did they wish the woman sent away with her daughter healed or unhealed? [source]
Matthew 20:30 That Jesus was passing by [οτι Ιησους παραγει]
These men “were sitting by the wayside” It was their one opportunity, now or never. They had heard of what he had done for other blind men. They hail him as “the son of David” (the Messiah). It is just one of many such incidents when Jesus stood still and opened their eyes, so many that even the multitude was impatient with the cries of these poor men that their eyes be opened (ανοιγωσιν — anoigōsin second aorist passive subjunctive). [source]
Mark 11:24 Believe that ye have received them [πιστευετε οτι ελαβετε]
That is the test of faith, the kind that sees the fulfilment before it happens. Ελαβετε — Elabete is second aorist active indicative, antecedent in time to πιστευετε — pisteuete unless it be considered the timeless aorist when it is simultaneous with it. For this aorist of immediate consequence see note on John 15:6. [source]
Mark 6:55 Where they heard he was [οπου ηκουον οτι εστιν]
Imperfect tense of ακουω — akouō (repetition), present indicative εστιν — estin retained in indirect discourse. [source]
Mark 8:24 I see men, for I behold them as trees walking [λεπω τους αντρωπους οτι ως δενδρα ορω περιπατουντας]
A vivid description of dawning sight. His vision was incomplete though he could tell that they were men because they were walking. This is the single case of a gradual cure in the healings wrought by Jesus. The reason for this method in this case is not given. [source]
Luke 1:45 For [οτι]
It is not certain whether οτι — hoti here is “that” or “because.” It makes good sense either way. See also Luke 7:16. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John 20:29). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (Luke 1:47-55) and Zacharias (Luke 1:68-70). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary‘s Magnificat (Luke 1:46-48, Luke 1:49, Luke 1:50, Luke 1:51-53, Luke 1:54, Luke 1:55). Every idea here occurs in the Old Testament, showing that Mary‘s mind was full of the spiritual message of God‘s word. [source]
Luke 11:18 Because ye say [οτι λεγετε]
Jesus here repeats in indirect discourse (accusative and infinitive) the charge made against him in Luke 11:15. The condition is of the first class, determined as fulfilled. [source]
Luke 11:38 That he had not first washed before dinner [οτι ου πρωτον εβαπτιστη προ του αριστου]
The verb is first aorist passive indicative of βαπτιζω — baptizō to dip or to immerse. Here it is applied to the hands. It was the Jewish custom to dip the hands in water before eating and often between courses for ceremonial purification. In Galilee the Pharisees and scribes had sharply criticized the disciples for eating with unwashed hands (Mark 7:1-23; Matthew 15:1-20) when Jesus had defended their liberty and had opposed making a necessity of such a custom (tradition) in opposition to the command of God. Apparently Jesus on this occasion had himself reclined at the breakfast (not dinner) without this ceremonial dipping of the hands in water. The Greek has “first before” (πρωτον προ — prōton pro), a tautology not preserved in the translation. [source]
Luke 12:32 For it is your Father‘s good pleasure [οτι ευδοκησεν ο πατηρ υμων]
First aorist active indicative of ευδοκεω — eudokeō Timeless aorist as in Luke 3:22. This verse has no parallel in Matthew. [source]
Luke 16:8 For [οτι]
Probably by this second οτι — hoti Jesus means to say that he cites this example of shrewdness because it illustrates the point. “This is the moral of the whole parable. Men of the world in their dealings with men like themselves are more prudent than the children of light in their intercourse with one another” (Plummer). We all know how stupid Christians can be in their co-operative work in the kingdom of God, to go no further.Wiser than (προνιμωτεροι υπερ — phronimōteroi huper). Shrewder beyond, a common Greek idiom. [source]
Luke 16:24 For I am in anguish [οτι οδυνωμαι]
The active has a causative sense to cause intense pain, the middle to torment oneself (Luke 2:48; Acts 20:38), the passive to be translated as here. Common verb, but no other examples in the N.T. [source]
Luke 2:49 How is it that [Τι οτι]
The first words of Jesus preserved to us. This crisp Greek idiom without copula expresses the boy‘s amazement that his parents should not know that there was only one possible place in Jerusalem for him. [source]
Luke 21:5 How [οτι]
Literally, “that.”It was adorned (κεκοσμηται — kekosmētai). Perfect passive indicative, state of completion, stands adorned, tense retained in indirect discourse, though English has to change it. Κοσμεω — Kosmeō old and common verb for orderly arrangement and adorning.With goodly stones and offerings Instrumental case. Some of these stones in the substructure were enormous. “The columns of the cloister or portico were monoliths of marble over forty feet high” (Plummer). Cf. Josephus, War, V.5. The word ανατημα — anathēma (here only in the N.T.) is not to be confused with ανατεμα — anathema from the same verb ανατιτημι — anatithēmi but which came to mean a curse (Galatians 1:8; Acts 23:14). So ανατεμα — anathema came to mean devoted in a bad sense, ανατημα — anathēma in a good sense. “Thus knave, lad, becomes a rascal; villain, a farmer, becomes a scoundrel; cunning, skilful, becomes crafty ” (Vincent). These offerings in the temple were very numerous and costly (2 Maccabees 3:2-7) like the golden vine of Herod with branches as tall as a man (Josephus, Ant. XV. ii.3). [source]
Luke 4:6 For it hath been delivered unto me [οτι εμοι παραδεδοται]
Perfect passive indicative. Satan here claims possession of world power and Jesus does not deny it. It may be due to man‘s sin and by God‘s permission. Jesus calls Satan the ruler of this world (John 12:31; John 14:30; John 16:11). [source]
Luke 4:36 For [οτι]
We have here an ambiguous οτι — hoti as in Luke 1:45, which can be either the relative “that” or the casual οτι — hoti “because” or “for,” as the Revised Version has it. Either makes good sense. Luke adds here δυναμει — dunamei (with power) to Mark‘s “authority” So Luke where Mark has “and they obey him” (και υπακουουσιν αυτωι — kai upakouousin autōi). [source]
Luke 4:41 Because they knew [οτι ηιδεισαν]
Causal, not declarative, οτι — hoti Past perfect of the second perfect οιδα — oida he was the Christ Infinitive in indirect assertion with the accusative of general reference. Τον Χριστον — Ton Christon = the Anointed, the Messiah. [source]
Luke 4:43 For therefore was I sent [οτι επι τουτο απεσταλην]
“A phrase of Johannine ring” (Ragg). Second aorist passive indicative of αποστελλω — apostellō Christ is the great Apostle of God to men. [source]
Luke 6:19 For power came forth from him [οτι δυναμις παρ αυτου εχηρχετο]
Imperfect middle, power was coming out from him. This is the reason for the continual approach to Jesus.And healed them all (και ιατο παντας — kai iāto pantas). Imperfect middle again. Was healing all, kept on healing all. The preacher today who is not a vehicle of power from Christ to men may well question why that is true. Undoubtedly the failure to get a blessing is one reason why many people stop going to church. One may turn to Paul‘s tremendous words in Philemon 4:13: “I have strength for all things in him who keeps on pouring power into me” (παντα ισχυω εν τωι ενδυναμουντι με — panta ischuō en tōi endunamounti me). It was at a time of surpassing dynamic spiritual energy when Jesus delivered this greatest of all sermons so far as they are reported to us. The very air was electric with spiritual power. There are such times as all preachers know. [source]
Luke 7:47 For she loved much [οτι ηγαπησεν πολυ]
Illustration or proof, not reason for the forgiveness. Her sins had been already forgiven and remained forgiven.But to whom little is forgiven, the same loveth little (ωι δε ολιγον απιεται ολιγον αγαπαι — Hōi de oligon aphietai oligon agapāi). This explanation proves that the meaning of οτι — hoti preceding is proof, not cause. [source]
Luke 8:53 Knowing that she was dead [ειδοτες οτι απετανεν]
That she died (απετανεν — apethanen), second aorist active indicative of αποτνησκω — apothnēskō f0). [source]
Luke 9:49 Because he followeth not with us [οτι ουκ ακολουτει μετ ημων]
Present tense preserved for vividness where Mark has imperfect μετ ημων — e4kolouthei Note also here “with us” (ημιν — meth' hēmōn) where Mark has associative instrumental hēmin It is a pitiful specimen of partisan narrowness and pride even in the Beloved Disciple, one of the Sons of Thunder. The man was doing the Master‘s work in the Master‘s name and with the Master‘s power, but did not run with the group of the Twelve. [source]
Luke 9:53 Because his face was going to Jerusalem [οτι το προσωπον αυτου ην πορευομενον εις Ιερουσαλημ]
Periphrastic imperfect middle. It was reason enough to the churlish Samaritans. [source]
John 1:16 For [οτι]
Correct text (Aleph B C D L) and not και — kai (and) of the Textus Receptus. Explanatory reason for John 1:14. Of his fulness The only instance of πληρωμα — plērōma in John‘s writings, though five times of Christ in Paul‘s Epistles (Colossians 1:19; Colossians 2:9; Ephesians 1:23; Ephesians 3:19; Ephesians 4:13). See Colossians 1:19 for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Colossians 2:9) and so used here by John of the Incarnate Logos. We all John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. So here John appeals to all his own contemporaries as participants with him in the fulness of the Logos. Received Second aorist active indicative of λαμβανω — lambanō a wider experience than beholding The point is in αντι — anti a preposition disappearing in the Koiné and here only in John. It is in the locative case of αντα — anta (end), “at the end,” and was used of exchange in sale. See Luke 11:11, αντι ιχτυος οπιν — anti ichthuos ophin “a serpent for a fish,” Hebrews 12:2 where “joy” and “cross” are balanced against each other. Here the picture is “grace” taking the place of “grace” like the manna fresh each morning, new grace for the new day and the new service. [source]
John 10:13 Because he is a hireling [οτι μιστωτος εστιν]
And only that, without the shepherd heart that loves the sheep. Reason given for the conduct of the hireling after the parenthesis about the wolf. And careth not for the sheep Literally, “and it is no care to him about the sheep.” This use of the impersonal μελει — melei (present active indicative) is quite common, as in Matthew 22:16. But God does care (1 Peter 5:7). [source]
John 10:26 Because ye are not of my sheep [οτι εκ των προβατων μου]
This had been the point in the allegory of the Good Shepherd. In fact, they were the children of the devil in spirit and conduct (John 8:43), pious ecclesiastics though they seemed, veritable wolves in sheep‘s clothing (Matthew 7:15). [source]
John 11:6 That he was sick [οτι αστενει]
Present active indicative retained in indirect discourse after a secondary tense Two days Accusative of extent of time. In the place where he was Incorporation of the antecedent τοπωι — topōi into the relative clause, “in which place he was.” It was long enough for Lazarus to die and seemed unlike Jesus to the sisters. [source]
John 11:20 That Jesus was coming [οτι Ιησους ερχεται]
Present middle indicative retained in indirect discourse after the secondary tense ηκουσεν — ēkousen (first aorist active). Went and met him First aorist (ingressive) active indicative of υπανταω — hupantaō old compound verb, to go to meet (Matthew 8:28) with the associative instrumental case αυτωι — autōi But Mary still sat in the house Imperfect middle of κατεζομαι — kathezomai old verb to sit down, graphic picture of Mary, “while Mary was sitting in the house.” Both Martha and Mary act true to form here as in Luke 10:38-42. [source]
John 12:11 Because that [οτι]
Causal use of οτι — hoti By reason of him “Because of him,” regular idiom, accusative case with δια — dia Went away Cf. John 6:67 for this verb. Inchoative imperfect active of υπαγω — hupagō “began to withdraw” as happened at the time of the raising of Lazarus (John 11:45.) and the secession was still going on. And believed on Jesus Imperfect active of πιστευω — pisteuō (note aorist in John 11:45). There was danger of a mass movement of the people to Jesus. [source]
John 11:50 That it is expedient for you [οτι συμπερει υμιν]
Indirect discourse with present active indicative of συμπερω — sumpherō used with the ινα — hina clause as subject. It means to bear together, to be profitable, with the dative case as here It is to your interest and that is what they cared most for. That one man die Sub-final use of ινα — hina with second aorist active subjunctive of αποτνησκω — apothnēskō as subject clause with συμπερει — sumpherei See John 16:7; John 18:7 for the same construction. For the people υπερ — Huper simply means over, but can be in behalf of as often, and in proper context the resultant idea is “instead of” as the succeeding clause shows and as is clearly so in Galatians 3:13 of the death of Christ and naturally so in 2 Corinthians 5:14.; Romans 5:6. In the papyri υπερ — huper is the usual preposition used of one who writes a letter for one unable to write. And that the whole nation perish not Continuation of the ινα — hina construction with μη — mē and the second aorist subjunctive of απολλυμι — apollumi What Caiaphas has in mind is the giving of Jesus to death to keep the nation from perishing at the hands of the Romans. Politicians are often willing to make a sacrifice of the other fellow. [source]
John 12:6 Not because he cared for the poor [ουχ οτι περι των πτωχων εμελεν αυτωι]
Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of μελει — melei it was a care). John often makes explanatory comments of this kind as in John 2:21.; John 7:22, John 7:39. But because he was a thief Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew 26:15), for the disciples did not suspect Judas of treachery (John 13:28.), let alone small speculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money. And having the bag took away what was put therein This is the correct text. This compound for the earlier γλωσσοκομειον — glōssokomeion (from γλωσσα — glōssa tongue, and κομεω — komeō to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and John 13:29 in same sense about Judas. αλλομενα — Ballomena is present passive participle (repeatedly put in) of βαλλω — ballō to cast or fling. The imperfect active (custom) of βασταζω — bastazō old verb to pick up (John 10:31), to carry (John 19:17), but here and John 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri. [source]
John 12:41 Because he saw his glory [οτι ειδεν την δοχαν αυτου]
Correct reading here οτι — hoti (because), not οτε — hote (when). Isaiah with spiritual vision saw the glory of the Messiah and spoke Cf. Hebrews 11:13. [source]
John 16:3 Because [οτι]
Definite reason for the religious hatred is ignorance of God and Christ as in John 15:21. [source]
John 16:9 Because they believe not on me [οτι ου πιστευουσιν εις εμε]
Without this conviction by the Paraclete such men actually have a pride of intellectual superiority in refusing to believe on Jesus. [source]
John 16:11 Because the prince of this world hath been judged [οτι ο αρχων του κοσμου τουτου κεκριται]
Cf. John 12:31; John 14:31 for the title. Perfect passive indicative of κρινω — krinō He stands condemned. The sinful world is in his grip, but he will be cast out (John 12:31). [source]
John 19:7 Because he made himself the Son of God [οτι υιον τεου εαυτον εποιησεν]
Here at last the Sanhedrin give the real ground for their hostility to Jesus, one of long standing for probably three years (John 5:18) and the one on which the Sanhedrin voted the condemnation of Jesus (Mark 14:61-64; Matt 27:23-66), but even now they do not mention their own decision to Pilate, for they had no legal right to vote Christ‘s death before Pilate‘s consent which they now have secured. [source]
John 19:21 But that he said [αλλ οτι εκεινος ειπεν]
The chief priests were uneasy for fear that the joke in the mock title was on them instead of on Jesus. They were right in their fear. [source]
John 2:25 And because he needed not [και οτι χρειαν ειχεν]
Imperfect active, “and because he did not have need.” That any one should bear witness concerning man Non-final use of ινα — hina with first aorist active subjunctive of μαρτυρεω — martureō and the generic article Imperfect active, “for he himself kept on knowing” as he did from the start. What was in man Indirect question with εστιν — estin of the direct changed to the imperfect ην — ēn a rare idiom in the Koiné. This supernatural knowledge of man is a mark of deity. Some men of genius can read men better than others, but not in the sense meant here. [source]
John 21:23 That that disciple should not die [οτι ο ματητης εκεινος ουκ αποτνησκει]
(οτι ο ματητης εκεινος ουκ αποτνησκει — hoti ho mathētēs ekeinos ouk apothnēskei) (present active indicative), because Peter or others misunderstood what Jesus meant as John now carefully explains. He was rebuking Peter‘s curiosity, not affirming that John would live on till the Master returned. John is anxious to set this matter right. [source]
John 5:6 Knew that he had been a long time [γνους οτι πολυν ηδη χρονον εχει]
How Jesus “knew” Wouldest thou be made whole? “Dost thou wish to become whole?” Predicate nominative υγιης — hugiēs with γενεσται — genesthai (second aorist middle infinitive). It was a pertinent and sympathetic question. [source]
John 5:27 Because he is the Son of man [οτι υιος αντρωπου εστιν]
Rather, “because he is a son of man” (note absence of articles and so not as the Messiah), because the judge of men must partake of human nature himself (Westcott). Bernard insists that John is here giving his own reflections rather than the words of Jesus and uses υιος αντρωπου — huios anthrōpou in the same sense as ο υιος του αντρωπου — ho huios tou anthrōpou (always in the Gospels used by Jesus of himself). But that in my opinion is a wrong view since we have here ostensibly certainly the words of Jesus himself. So in Revelation 1:13; Revelation 14:14 υιον αντρωπου — huion anthrōpou means “a son of man.” [source]
John 6:26 Not because ye saw signs [ουχ οτι ειδετε σημεια]
Second aorist active indicative of the defective verb οραω — horaō They had seen the “signs” wrought by Jesus (John 6:2), but this one had led to wild fanaticism (John 6:14) and complete failure to grasp the spiritual lessons. But because ye ate of the loaves Second aorist active indicative of εστιω — esthiō defective verb. Ye were filled First aorist passive indicative of χορταζω — chortazō from χορτος — chortos (grass) as in John 6:10, to eat grass, then to eat anything, to satisfy hunger. They were more concerned with hungry stomachs than with hungry souls. It was a sharp and deserved rebuke. [source]
John 6:36 That ye have seen me [οτι και εωρακατε με]
It is not certain that με — me is genuine. If not, Jesus may refer to John 6:26. If genuine, some other saying is referred to that we do not have. Note και — kai (also or even). And yet believe not Use of και — kai = and yet. [source]
John 8:44 For he is a liar [οτι πσευστης εστιν]
Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια — alētheia (truth). And the father thereof (και ο πατηρ αυτου — kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
John 8:45 Because I speak the truth [εγω δε οτι την αλητειαν λεγω]
Proleptic emphatic position of εγω — egō “Truth is uncongenial to them” (Bernard). See John 3:19 for their picture. [source]
John 9:16 Because he keepeth not the sabbath [οτι το σαββατον ου τηρει]
This is reason (causal οτι — hoti) enough. He violates our rules about the Sabbath and therefore is a Sabbath-breaker as charged when here before (John 5:10, John 5:16, John 5:18). Hence he is not “from God” So some. How can a man that is a sinner do such signs? This was the argument of Nicodemus, himself a Pharisee and one of the Sanhedrin, long ago (John 3:2). It was a conundrum for the Pharisees. No wonder there was “a division” (σχισμα — schisma schism, split, from σχιζω — schizō) as in John 7:43; John 10:19. [source]
John 9:19 Is this your son who ye say was born blind? how doth he now see? [ουτος εστιν ο υιος υμων ον υμεις ληγετε οτι τυπλος εγεννητη πως ουν βλεπει αρτι]
It was shrewdly put with three questions in one in order to confuse the parents if possible and give the hostile Pharisees a handle. [source]
John 9:20 We know that this is our son, and that he was born blind [Οιδαμεν οτι ουτος εστιν ο υιος ημων και οτι τυπλος εγεννητη]
These two questions the parents answer clearly and thus cut the ground from under the disbelief of these Pharisees as to the fact of the cure (John 9:18). So these Pharisees made a failure here. [source]
John 9:22 Because they feared the Jews [οτι εποβουντο τους Ιουδαιους]
Imperfect middle, a continuing fear and not without reason. See note on the whispers about Jesus because of fear of the Jews (John 7:13). Had agreed already Past perfect middle of συντιτημι — suntithēmi to put together, to form a compact (John 7:32, John 7:47-49). If any man should confess him to be Christ Condition of third class with εαν — ean and first aorist active subjunctive of ομολογεω — homologeō and predicate accusative Χριστον — Christon Jesus had made confession of himself before men the test of discipleship and denial the disproof (Matthew 10:32; Luke 12:8). We know that many of the rulers nominally believed on Jesus (John 12:42) and yet “did not confess him because of the Pharisees” Small wonder then that here the parents cowered a bit. That he should be put out of the synagogue Sub-final use of ινα — hina with second aorist middle subjunctive of γινομαι — ginomai Αποσυναγωγος — Aposunagōgos (απο — apo and συναγωγη — sunagōgē) is found in N.T. only here and John 12:42; John 16:2. A purely Jewish word naturally. There were three kinds of excommunication (for thirty days, for thirty more, indefinitely). [source]
John 9:29 We know that God hath spoken unto Moses [ημεις οιδαμεν οτι Μωυσει λελαληκεν ο τεος]
Perfect active indicative of λαλεω — laleō so still on record. See Exodus 33:11. For λαλεω — laleō used of God speaking see Hebrews 1:1. They are proud to be disciples of Moses. But as for this man, we do not know whence he is “This fellow” they mean by “τουτον — touton ” in emphatic position, we do not even know whence he is. Some of the people did (John 7:27), but in the higher sense none of the Jews knew (John 8:14). These Pharisees neither knew nor cared. [source]
Acts 11:24 For [οτι]
Because. This is the explanation of the conduct of Barnabas. The facts were opposed to the natural prejudices of a Jew like Barnabas, but he rose above such racial narrowness. He was a really good man See note on Romans 5:7 for distinction between αγατος — agathos and δικαιος — dikaios righteous, where αγατος — agathos ranks higher than δικαιος — dikaios Besides, Barnabas was full of the Holy Spirit (like Peter) and of faith and so willing to follow the leading of God‘s Spirit and take some risks. This is a noble tribute paid by Luke. One wonders if Barnabas was still living when he wrote this. Certainly he was not prejudiced against Barnabas though he will follow the fortunes of Paul after the separation (Acts 15:36; 41). [source]
Acts 12:3 That it pleased the Jews [οτι αρεστον εστιν τοις Ιουδαιοις]
Indirect assertion with the present tense εστιν — estin retained. Αρεστον — Areston is the verbal adjective from αρεσκω — areskō followed by the dative as in John 8:29. [source]
Acts 14:27 And how [και οτι]
Or “and that” in particular, as the upshot of it all. [source]
Acts 17:3 That it behoved the Christ to suffer [οτι τον Χριστον εδει πατειν]
The second aorist active infinitive is the subject of εδει — edei with τον Χριστον — ton Christon the accusative of general reference. This is Paul‘s major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke 24:25-27). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Acts 3:18 and Paul again in Acts 26:23. The minor premise is the resurrection of Jesus from the dead. To rise again from the dead (αναστηναι εκ νεκρων — anastēnai ek nekrōn). This second aorist active infinitive αναστηναι — anastēnai is also the subject of εδει — edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). This Jesus is the Christ More precisely, “This is the Messiah, viz., Jesus whom I am proclaiming unto you.” This is the conclusion of Paul‘s line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness. [source]
Acts 20:23 Save that [πλην οτι]
The οτι — hoti clause is really in the ablative case after πλην — plēn here a preposition as in Philemon 1:18, this idiom πλην οτι — plēn hoti occasionally in ancient Greek. [source]
Acts 21:21 That thou teachest all the Jews which are among the Gentiles to forsake Moses [οτι αποστασιαν διδασκεις απο Μωυσεως τους κατα τα ετνη παντας Ιουδαιους]
Two accusatives with διδασκεις — didaskeis (verb of teaching) according to rule. Literally, “That thou art teaching all the Jews among “In the eyes of the church at Jerusalem this was a far more serious matter than the previous question at the Conference about the status of Gentile converts” (Furneaux). Paul had brought that issue to the Jerusalem Conference because of the contention of the Judaizers. But here it is not the Judaizers, but the elders of the church with James as their spokesman on behalf of the church as a whole. They do not believe this false charge, but they wish Paul to set it straight. Paul had made his position clear in his Epistles (I Corinthians, Galatians, Romans) for all who cared to know. Telling them not to circumcise their children (λεγων μη περιτεμνειν αυτους τα τεκνα — legōn mē peritemnein autous ta tekna). The participle λεγων — legōn agrees with “thou” (Paul), the subject of διδασκεις — didaskeis This is not indirect assertion, but indirect command, hence the negative μη — mē instead of ου — ou with the infinitive (Robertson, Grammar, p.1046). The point is not that Paul stated what the Jewish Christians in the dispersion do, but that he says that they (αυτους — autous accusative of general reference) are not to go on circumcising (περιτεμνειν — peritemnein present active infinitive) their children. Paul taught the very opposite (1 Corinthians 7:18) and had Timothy circumcised (Acts 16:3) because he was half Jew and half Greek. His own practice is stated in 1 Corinthians 9:19 (“to the Jews as a Jew”). Neither to walk after the customs Locative case with infinitive περιπατειν — peripatein The charge was here enlarged to cover it all and to make Paul out an enemy of Jewish life and teachings. That same charge had been made against Stephen when young Saul (Paul) was the leader (Acts 6:14): “Will change the customs So much for the charge of the Judaizers. [source]
Acts 22:29 That he was a Roman [οτι ομαιος εστιν]
Indirect assertion with tense of εστιν — estin retained. [source]
Acts 22:29 Because he had bound him [οτι αυτον ην δεδεκως]
Causal οτι — hoti here after declarative οτι — hoti just before. Periphrastic past perfect active of δεω — deō to bind. [source]
Acts 23:27 Rescued him having learned that he was a Roman [εχειλαμεν ματων οτι ομαιος εστιν]
Wendt, Zoeckler, and Furneaux try to defend this record of two facts by Lysias in the wrong order from being an actual lie as Bengel rightly says. Lysias did rescue Paul and he did learn that he was a Roman, but in this order. He did not first learn that he was a Roman and then rescue him as his letter states. The use of the aorist participle Lysias simply reversed the order of the facts and omitted the order for scourging Paul to put himself in proper light with Felix his superior officer and actually poses as the protector of a fellow Roman citizen. [source]
Acts 25:16 It is not the custom of the Romans [οτι ουκ εστιν ετος ωμαιοις]
If a direct quotation, οτι — hoti is recitative as in Authorized Version. Canterbury Revision takes it as indirect discourse after απεκριτην — apekrithēn (I answered), itself in a relative clause At any rate there is a tone of scorn towards the Jews. [source]
Acts 26:27 I know that thou believest [οιδα οτι πιστευεις]
Paul had “cornered” Agrippa by this direct challenge. As the Jew in charge of the temple he was bound to confess his faith in the prophets. But Paul had interpreted the prophets about the Messiah in a way that fell in with his claim that Jesus was the Messiah risen from the dead. To say, “Yes” would place himself in Paul‘s hands. To say “No” would mean that he did not believe the prophets. Agrippa had listened with the keenest interest, but he slipped out of the coils with adroitness and a touch of humour. [source]
Acts 5:4 How is that thou hast conceived [Τι οτι ετου]
Quid esto quod. See note on Luke 2:49. See also Acts 5:9. Second aorist middle indicative second person singular of τιτημι — tithēmi The devil filled his heart (Acts 5:3), but all the same Ananias did it too and is wholly responsible. [source]
Acts 5:38 For if--be [οτι εανηι]
οτι — Hoti gives the reason for the advice. Gamaliel presents two alternatives in terms of two conditional clauses. The first one is stated as a condition of the third class, εαν — ean with the present subjunctive ηι — ēi undetermined with prospect of determination. Assuming that it is from men, “it will be overthrown” (καταλυτησεται — kataluthēsetai first future passive of καταλυω — kataluō to loosen down like a falling house) as was true of the following of Theudas and Judas the Galilean. [source]
Acts 8:14 That Samaria had received [οτι δεδεκται η Σαμαρια]
The district here, not the city as in Acts 8:5. Perfect middle indicative of δεχομαι — dechomai retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (Acts 1:8). Though the Samaritans were nominally Jews, they were not held so by the people. The sending of Peter and John was no reflection on Philip, but was an appropriate mission since “many Christian Jews would be scandalized by the admission of Samaritans” (Furneaux). If Peter and John sanctioned it, the situation would be improved. John had once wanted to call down fire from heaven on a Samaritan village (Luke 9:54). [source]
Acts 9:20 That he is the Son of God [οτι ουτος εστιν ο υιος του τεου]
This is Paul‘s platform as a Christian preacher, one that he always occupied to the very end. It was a complete reversal of his previous position. Jesus had turned him completely around. It is the conclusion that Saul now drew from the vision of the Risen Christ and the message through Ananias. By “the Son of God” Saul means the Messiah of promise and hope, the Messianic sense of the Baptist (John 1:34) and of Nathanael (John 1:49) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in him. Peter laid emphasis on the Resurrection of Jesus as a glorious fact and proclaimed Jesus as Lord and Christ. Paul boldly calls Jesus the Son of God with full acknowledgment of his deity from the very start. Thomas had come to this place slowly (John 20:28). Saul begins with this truth and never leaves it. With this faith he can shake the world. There is no power in any other preaching. [source]
Romans 1:8 That [οτι]
Or because. Either declarative or causal οτι — hoti makes sense here. Your faith (η πιστις υμων — hē pistis humōn). “Your Christianity” (Sanday and Headlam). Is proclaimed Present passive indicative of καταγγελλω — kataggellō to announce See also αναγγελλω — anaggellō to bring back news (John 5:15), απαγγελλω — apaggellō to announce from one as the source (Matthew 2:8), προκαταγγελλω — prokataggellō to announce far and wide beforehand (Acts 3:18). Throughout all the world (εν ολωι τωι κοσμωι — en holōi tōi kosmōi). Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
Romans 3:10 As it is written [κατως γεγραπται οτι]
Usual formula of quotation as in Romans 3:4 with recitative οτι — hoti added as in Romans 3:8. Paul here uses a catena or chain of quotations to prove his point in Romans 3:9 that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had Testimonia (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Romans 3:10-12 come from Psalm 14:1-3; first half of Romans 3:13 as far as εδολιουσαν — edoliousan from Psalms 4:9, the second half from Psalm 140:3; Romans 3:14 from Psalm 10:7; Romans 3:15-17 from an abridgment of Isaiah 59:7.; Romans 3:18 from Psalm 35:1. Paul has given compounded quotations elsewhere (2 Corinthians 6:16; Romans 9:25.,27f; Romans 11:26.,34f.; Romans 12:19.). Curiously enough this compounded quotation was imported bodily into the text (lxx) of Psalms 14 after Romans 3:4 in Aleph B, etc. [source]
Romans 4:23 That [οτι]
Either recitative or declarative οτι — hoti It makes sense either way. [source]
Romans 6:15 Because [οτι]
The same reason as in Romans 6:1 and taken up from the very words in Romans 6:14. Surely, the objector says, we may take a night off now and then and sin a little bit “since we are under grace.” [source]
Romans 9:6 But it is not as though [ουχ οιον δε οτι]
Supply εστιν — estin after ουχ — ouch “But it is not such as that,” an old idiom, here alone in N.T. [source]
1 Corinthians 1:5 That [οτι]
Explicit specification of this grace of God given to the Corinthians. Paul points out in detail the unusual spiritual gifts which were their glory and became their peril (chapters 1 Corinthians 12-14). [source]
1 Corinthians 1:26 How that [οτι]
Explanatory apposition to κλησιν — klēsin [source]
1 Corinthians 10:20 But I say that [αλλ οτι]
The verb πημι — phēmi (I say) must be repeated from 1 Corinthians 10:19 before οτι — hoti [source]
1 Corinthians 14:23 Will they not say that ye are mad? [ουκ ερουσιν οτι μαινεστε]
These unbelievers unacquainted They will seem like a congregation of lunatics. [source]
1 Corinthians 14:25 That God is among you indeed [οτι οντως εν υμιν εστιν]
Recitative οτι — hoti and direct quotation from Isaiah 45:15 (Hebrew rather than the lxx). “Really (οντως — ontōs Luke 24:34) God is in you.” [source]
1 Corinthians 15:4 And that he was buried [και οτι εταπη]
Note οτι — hoti repeated before each of the four verbs as a separate item. Second aorist passive indicative of ταπτω — thaptō old verb, to bury. This item is an important detail as the Gospels show. [source]
1 Corinthians 15:4 And that he hath been raised [και οτι εγηγερται]
Perfect passive indicative, not ηγερτη — ēgerthē like rose of the King James‘ Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. On the third day (τηι ημεραι τηι τριτηι — tēi hēmerāi tēi tritēi). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ‘s resurrection. We have it in Peter‘s speech (Acts 10:40) and Jesus points it out as part of prophecy (Luke 24:46). The other expression occasionally found “after three days” (Mark 10:34) is merely free vernacular for the same idea and not even Matthew 12:40 disturbs it. See Luke 24:1 for record of the empty tomb on the first day of the week (the third day). [source]
1 Corinthians 15:5 And that he appeared to Cephas [και οτι ωπτη Κηπαι]
First aorist passive indicative of the defective verb οραω — horaō to see. Paul means not a mere “vision,” but actual appearance. John uses επανερωτη — ephanerōthē (John 21:14) from πανεροω — phaneroō to make manifest, of Christ‘s appearance to the seven by the Sea of Galilee. Peter was listed first Jesus had sent a special message to him (Mark 16:7) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke 24:34), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ‘s resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when Revelation-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul‘s own witness given in this undoubted Epistle. The natural way to understand Paul‘s adverbs of time here is chronological: then (ειτα — eita), then (επειτα — epeita), then (επειτα — epeita), then (ειτα — eita), last of all (εσχατον παντων — eschaton pantōn). [source]
1 Corinthians 15:15 Because we witnessed of God [οτι εμαρτυρησαμεν κατα του τεου]
Vulgate has adversus Deum. This is the more natural way to take κατα — kata and genitive, against God not as equal to περι — peri (concerning). He would indeed make God play false in that case, if so be that the dead are not raised Condition of first class, assumed as true. Note both περ — per intensive particle indeed and αρα — ara inferential particle therefore. [source]
1 Corinthians 15:27 It is evident that [δηλον οτι]
Supply εστιν — estin (is) before οτι — hoti He is excepted who did subject (εκτος του υποταχαντος — ektos tou hupotaxantos). “Except the one (God) who did subject (articular aorist active participle) the all things to him (Christ).” [source]
1 Corinthians 8:1 Ye know that we all have knowledge [οιδαμεν οτι παντες γνωσιν εχομεν]
This may be a quotation from the letter (Moffatt, Lit. of N.T., p. 112). Since their conversion to Christ, they know the emptiness of idol-worship. Paul admits that all Christians have this knowledge (personal experience, γνωσις — gnōsis), but this problem cannot be solved by knowledge. [source]
2 Corinthians 11:21 As though [ως οτι]
Presented as the charge of another. “They more than tolerate those who trample on them while they criticize as ‹weak‘ one who shows them great consideration” (Plummer). After these prolonged explanations Paul “changes his tone from irony to direct and masterful assertion” (Bernard). I am bold also (τολμω καγω — tolmō kagō). Real courage. Cf. 2 Corinthians 10:2, 2 Corinthians 10:12. [source]
2 Corinthians 13:6 That ye shall know [οτι επιγνωσεστε]
Such a testing of themselves will give them full knowledge that Paul is not reprobate The best way for vacillating Christians to stop it is to draw close to Christ. [source]
2 Corinthians 5:19 To wit, that [ως οτι]
Latin puts it quoniam quidem. It is an unclassical idiom, but occurs in the papyri and inscriptions (Moulton, Prol., p. 212; Robertson, Grammar, p. 1033). It is in Esther 4:14. See also 2 Corinthians 11:21; 2 Thessalonians 2:2. It probably means “how that.” [source]
Galatians 2:7 That I had been intrusted with the gospel of the uncircumcision [οτι πεπιστευμαι το ευαγγελιον της ακροβυστιας]
Perfect passive indicative of πιστευω — pisteuō to intrust, which retains the accusative of the thing Both divisions in the work preach the same “gospel” (not like Galatians 1:6., the Judaizers). It seems hardly fair to the Three to suggest that they at first championed the cause of the Judaizers in the face of Paul‘s strong language in Galatians 2:5. [source]
Galatians 2:11 Because he stood condemned [οτι κατεγνωσμενος ην]
Periphrastic past perfect passive of καταγινοσκω — kataginoskō old verb to know against, to find fault with. In N.T. only here and 1 John 3:20. [source]
Galatians 2:14 That they walked not uprightly [οτι ορτοποδουσιν]
Present active indicative retained in indirect discourse, “they are not walking straight.” Ορτοποδεω — Orthopodeō Found only here and in later ecclesiastical writers, though ορτοποδες βαινοντες — orthopodes bainontes does occur. According to the truth of the gospel (προς την αλητειαν του ευαγγελιου — pros tēn alētheian tou euaggeliou). Just as in Galatians 2:5. Paul brought them to face (προς — pros) that. I said unto Cephas before them all Being a Jew (Ιουδαιος υπαρχων — Ioudaios huparchōn though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest. As do the Gentiles Late adverb, here only in N.T. Like Gentiles. As do the Jews (Ιουδαικως — Ioudaikōs). Only here in N.T., but in Josephus. To live as do the Jews Late verb, only here in the N.T. From Ιουδαιος — Ioudaios Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις — anagkazeis) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2 Peter 3:15. Paul and Barnabas remained friends (Acts 15:39.; 1 Corinthians 9:6), though they soon separated over John Mark. [source]
Galatians 4:6 Because ye are sons [οτι εστε υιοι]
This is the reason for sending forth the Son (Galatians 4:4 and here). We were “sons” in God‘s elective purpose and love. οτι — Hoti is causal (1 Corinthians 12:15; Romans 9:7). [source]
Ephesians 2:11 That aforetime ye [οτι ποτε υμεις]
No verb is expressed, but in Ephesians 2:12 Paul repeats οτι εν τωι καιρωι εκεινωι — hoti en tōi kairōi ekeinōi (for ποτε — pote) “that at that time” and inserts ητε — ēte (ye were). Uncircumcision (ακροβυστια — akrobustia), circumcision (περιτομης — peritomēs). The abstract words are used to describe Gentiles and Jews as in Galatians 5:6; Romans 2:27. Made by hands Agreeing with περιτομης — peritomēs Verbal (Mark 14:58) from χειροποιεω — cheiropoieō like αχειροποιητος — acheiropoiētos in Colossians 2:11. [source]
Ephesians 5:23 For the husband is the head of the wife [οτι ανηρ εστιν κεπαλη της γυναικος]
“For a husband is head of the (his) wife.” No article with ανηρ — anēr or κεπαλη — kephalē [source]
Philippians 1:18 Only that [πλην οτι]
Same idiom in Acts 20:23. Πλην — Plēn is adverb πλεον — pleon (more besides). As a preposition πλην — plēn means “except.” This essential thing Paul sees in spite of all their envy and selfishness that Christ is preached. Whether in pretence (ειτε προπασει — eite prophasei). Either from προπαινω — prophainō to shew forth, or προπημι — prophēmi to speak forth, the ostensible presentation often untrue. See note on Acts 27:30. Paul sees clearly through the pious pretence of these Judaizers and rejoices that people get some knowledge of Christ. Some Christ is better than no Christ. Yea, and will rejoice Note affirmative, not adversative, use of αλλα — alla Volitive use of the future (second future passive) indicative (χαρησομαι — charēsomai) of χαιρω — chairō Paul is determined to rejoice in spite of the efforts of the Judaizers to prod him to anger. [source]
Philippians 3:12 Not that [ουχ οτι]
To guard against a misunderstanding as in John 6:26; John 12:6; 2 Corinthians 1:24; Phlippians 4:11, Phlippians 4:17. [source]
Colossians 1:19 For it was the good pleasure of the Father [οτι ευδοκησεν]
No word in the Greek for “the Father,” though the verb calls for either ο τεος — ho theos or ο πατηρ — ho patēr as the subject. This verb ευδοκεω — eudokeō is common in the N.T. for God‘s will and pleasure (Matthew 3:17; 1 Corinthians 10:5). [source]
Colossians 2:9 For in him dwelleth all the fulness of the Godhead bodily [οτι εν αυτωι κατοικει παν το πληρωμα της τεοτητος σωματικως]
In this sentence, given as the reason The fulness of the God-head was in Christ before the Incarnation (John 1:1, John 1:18; Philemon 2:6), during the Incarnation (John 1:14, John 1:18; 1 John 1:1-3). It was the Son of God who came in the likeness of men (Philemon 2:7). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form. [source]
1 Thessalonians 1:5 How that [οτι]
It is not certain whether οτι — hoti here means “because” (θυια — quia) as in 2 Thessalonians 3:7; 1 Corinthians 2:14; Romans 8:27 or declarative οτι — hoti “how that,” knowing the circumstances of your election (Lightfoot) or explanatory, as in Acts 16:3; 1 Thessalonians 2:1; 1 Corinthians 16:15; 2 Corinthians 12:3.; Romans 13:11. [source]
1 Thessalonians 3:4 That we are to suffer persecution [οτι μελλομεν τλιβεσται]
Μελλω — Mellō and present passive infinitive. Not mere prediction, but God‘s appointed will as it turned out in Thessalonica. [source]
2 Thessalonians 1:3 For that your faith groweth exceedingly [οτι υπεραυχανει η πιστις υμων]
Causal use of οτι — hoti referring to the obligation stated in οπειλομεν — opheilomen The verb υπεραυχανω — huperauxanō is one of Paul‘s frequent compounds in υπερ — huper Figure of the tree of faith growing above (υπερ — huper) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew 13:31.). [source]
2 Thessalonians 1:10 Because our testimony unto you was believed [οτι επιστευτη το μαρτυριον ημων επ υμας]
Moffatt calls it an anti-climax. On that day (εν τηι ημεραι εκεινηι — en tēi hēmerāi ekeinēi). The day of Christ‘s coming (2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8). [source]
2 Thessalonians 2:2 Or by word [ως οτι ενεστηκεν η ημερα του κυριου]
Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι — mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα — hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα — enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι — ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
2 Thessalonians 2:3 For it will not be [οτι]
There is an ellipse here of ουκ εσται — ouk estai (or γενησεται — genēsetai) to be supplied after οτι — hoti Westcott and Hort make an anacoluthon at the end of 2 Thessalonians 2:4. The meaning is clear. οτι — Hoti is causal, because, but the verb is understood. The second coming not only is not “imminent,” but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of 2 Thessalonians 2:2. Except the falling away come first (εαν μη ελτηι η αποστασια πρωτον — ean mē elthēi hē apostasia prōton). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια — Apostasia is the late form of αποστασις — apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η — hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον — prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). And the man of sin be revealed, the son of perdition First aorist passive subjunctive after εαν μη — ean mē and same condition as with ελτηι — elthēi The use of this verb αποκαλυπτω — apokaluptō like αποκαλυπσιν — apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6, 2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος — ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
2 Thessalonians 2:4 Setting himself forth as God [αποδεικνυντα εαυτον οτι εστιν τεος]
Present active participle Frame argues for a combination of Belial and Antichrist as the explanation of Paul‘s language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess. [source]
2 Thessalonians 2:13 Because that God chose you [οτι ειλατο υμας ο τεος]
First aorist middle indicative of αιρεω — haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι — exaireomai or προοριζω — proorizō [source]
2 Thessalonians 3:7 For we behaved not ourselves disorderly among you [οτι ουκ ητακτησαμεν εν υμιν]
First aorist active indicative of old verb ατακτεω — atakteō to be out of ranks of soldiers. Specific denial on Paul‘s part in contrast to 2 Thessalonians 3:6, 2 Thessalonians 3:17. [source]
2 Thessalonians 3:9 Not because we have not the right [ουχ οτι ουκ εχομεν εχουσιαν]
Paul is sensitive on his right to receive adequate support (1 Thessalonians 2:6; 1 Corinthians 9:4 where he uses the same word εχουσιαν — exousian in the long defence of this right, 1 Corinthians 9:1-27). So he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2 Corinthians 11:7-11; Philemon 4:15.). Paul uses ουχ οτι — ouch hoti elsewhere to avoid misunderstanding (2 Corinthians 1:24; 2 Corinthians 3:5; Philemon 4:17). [source]
2 Thessalonians 3:10 If any will not work, neither let him eat [οτι ει τις ου τελει εργαζεσται μηδε εστιετω]
Recitative οτι — hoti here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on Genesis 3:19. Wetstein quotes several parallels. Moffatt gives this from Carlyle‘s Chartism: “He that will not work according to his faculty, let him perish according to his necessity.” Deissmann (Light from the Ancient East, p. 314) sees Paul borrowing a piece of workshop morality. It was needed, as is plain. This is a condition of the first class (note negative ου — ou) with the negative imperative in the conclusion. [source]
1 Timothy 4:10 Because we have set our hope [οτι ελπικαμεν]
Perfect active indicative of ελπιζω — elpizō (Romans 15:12). [source]
2 Timothy 1:16 For he oft refreshed me [οτι πολλακις με ανεπσυχεν]
First aorist active indicative of αναπσυχω — anapsuchō old verb, to cool again, in lxx and Koiné{[28928]}š often, here only in N.T., but αναπσυχις — anapsuxis in Acts 3:20. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. [source]
James 2:19 Thou believest that God is one [συ πιστευεις οτι εις τεος εστιν]
James goes on with his reply and takes up mere creed apart from works, belief that God exists (there is one God), a fundamental doctrine, but that is not belief or trust in God. It may be mere creed. [source]
1 Peter 2:21 Because [οτι]
The fact that Christ suffered Present active participle of the late Ionic verb υπολιμπανω — hupolimpanō (in the papyri) for the common υπολειπω — hupoleipō to leave behind (under), here only in N.T. υπογραμμος — Hupogrammos is also a late and rare word (from υπογραπω — hupographō to write under), a writing-copy for one to imitate, in 2 Macc. 2:28; Philo, Clement of Rome, here only in N.T. Clement of Alex. (Strom. V. 8. 49) uses it of the copy-head at the top of a child‘s exercise book for the child to imitate, including all the letters of the alphabet. The papyri give many examples of υπογραπη — hupographē and υπογραπω — hupographō in the sense of copying a letter.That ye should follow his steps Purpose clause with ινα — hina and first aorist active subjunctive of επακολουτεω — epakoloutheō old verb, to follow closely upon, with the associative-instrumental (1 Timothy 5:10, 1 Timothy 5:24) or the locative here. Ιχνος — Ichnos is old word (from ικω — hikō to go), tracks, footprints, in N.T. only here, 2 Corinthians 12:18; Romans 4:12. Peter does not mean that Christ suffered only as an example (1 Peter 1:18), but he did leave us his example for our copying (1 John 2:6). [source]
1 Peter 3:18 Because Christ also died [οτι και Χριστος απετανεν]
So the best MSS.; later ones επατεν — epathen (suffered). The example of Christ should stir us to patient endurance. [source]
1 Peter 4:8 For love covereth a multitude of sins [οτι αγαπη καλυπτει πλητος αμαρτιων]
See James 5:20 for meaning, sins of the one loved, not of the one loving. [source]
1 Peter 4:17 For the time is come [οτι ο καιρος]
No predicate, probably εστιν — estin (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter Ezekiel 9:1-11). The construction is unusual with του αρχασται — tou arxasthai (genitive articular aorist middle infinitive of αρχω — archō), not exactly purpose or result, and almost in apposition (epexegetic), but note του ελτειν — tou elthein used as subject in Luke 17:1. The persecution on hand (1 Peter 1:7) was a foretaste of more to come. By “house of God” he can mean the same as the “spiritual house” of 1 Peter 2:5 or a local church. Biggs even takes it to refer to the family. [source]
1 John 2:3 Know we that we know him [γινοσκομεν οτι εγνωκαμεν αυτον]
“Know we that we have come to know and still know him,” εγνωκαμεν — egnōkamen the perfect active indicative of γινωσκω — ginōskō The Gnostics boasted of their superior knowledge of Christ, and John here challenges their boast by an appeal to experimental knowledge of Christ which is shown by keeping his (αυτου — autou Christ‘s) commandments, thoroughly Johannine phrase (12 times in the Gospel, 6 in this Epistle, 6 in the Apocalypse). [source]
1 John 2:8 Because [οτι]
Explanation of the paradox. [source]
1 John 2:21 And because no lie is of the truth [και οτι παν πσευδος εκ της αλητειας ουκ εστιν]
Not certain whether οτι — hoti here is causal (because) or declarative (that). Either makes sense. Note the idiomatic use of εκ — ek and πανουκουδεν — pān- ouk = ouden (no) as in 1 John 2:19. [source]
1 John 2:22 That denieth that Jesus is the Christ [ο αρνουμενος οτι Ιησους ουκ εστιν ο Χριστος]
Common Greek idiom for ουκ — ouk to appear after αρνεομαι — arneomai like redundant μη — mē in Luke 20:27; Hebrews 12:19. The old Latin retains non here as old English did (Shakespeare, Comedy of Errors IV. ii. 7, “He denied you had in him no right”). The Cerinthian Gnostics denied the identity of the man Jesus and Christ (an αεον — aeon they held) like the modern Jesus or Christ controversy. [source]
1 John 3:1 Because it knew him not [οτι ουκ εγνω αυτον]
Second aorist active indicative of γινωσκω — ginōskō precisely the argument in John 15:18. [source]
1 John 3:14 Because [οτι]
Proof of this transition, not the ground of it. [source]
1 John 3:20 Whereinsoever our heart condemn us [οτι εαν καταγινωσκηι ημων η καρδια]
A construction like οτι αν — hoti an whatever, in John 2:5; John 14:13. Καταγινωσκω — Kataginōskō occurs only three times in the N.T., here, 1 John 3:21; Galatians 2:11. It means to know something against one, to condemn. [source]
1 John 3:20 Because God is greater than our heart [οτι μειζων εστιν της καρδιας ημων]
Ablative καρδιας — kardias after the comparative μειζων — meizōn knoweth all things Just so Peter replied to Jesus in spite of his denials (John 21:17). God‘s omniscience is linked with his love and sympathy. God knows every secret in our hearts. This difficult passage strikes the very centre of Christian truth (Brooke). [source]
1 John 3:22 Because [οτι]
Twofold reason why we receive regularly (λαμβανομεν — lambanomen) the answer to our prayers (1) “we keep” (τηρουμεν — tēroumen for which see 1 John 2:3) his commandments and (2) “we do” (ποιουμεν — poioumen we practise regularly) “the things that are pleasing” (τα αρεστα — ta aresta old verbal adjective from αρεσκω — areskō to please, with dative in John 8:29 with same phrase; Acts 12:3 and infinitive in Acts 6:2, only other N.T. examples) “in his sight” (ενωπιον αυτου — enōpion autou common late vernacular preposition in papyri, lxx, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God‘s eye, as in Hebrews 13:21. [source]
1 John 4:4 Because [οτι]
The reason for the victory lies in God, who abides in them (1 John 3:20, 1 John 3:24; John 14:20; John 15:4.). God is greater than Satan, “he that is in the world” (ο εν τωι κοσμωι — ho en tōi kosmōi), the prince of this world (John 12:31; John 14:30), the god of this age (2 Corinthians 4:4), powerful as he seems. [source]
1 John 4:10 Not that [ουχ οτι]
Sharp contrast as in John 7:22; 2 Corinthians 7:9; Philemon 4:17. [source]
1 John 5:1 That Jesus is the Christ [οτι Ιησους εστιν ο Χριστος]
The Cerinthian antichrist denies the identity of Jesus and Christ (1 John 2:22). Hence John insists on this form of faith Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. “The Divine Begetting is the antecedent, not the consequent of the believing” (Law). For “is begotten of God” (εκ του τεου γεγεννηται — ek tou theou gegennētai) see 1 John 2:29; 1 John 3:9; 1 John 4:7; 1 John 5:4, 1 John 5:18. John appeals here to family relationship and family love. [source]
1 John 5:4 For [οτι]
The reason why God‘s commandments are not heavy is the power that comes with the new birth from God. [source]
1 John 5:6 Because [οτι]
Or declarative “that.” Either makes sense. In John 15:26 Jesus spoke of “the Spirit of truth” (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John 14:6) without denying personality for the Holy Spirit. [source]
1 John 5:9 For [οτι]
So it applies to this case. [source]
1 John 5:7 For there are three who bear witness [οτι τρεις εισιν οι μαρτυρουντες]
At this point the Latin Vulgate gives the words in the Textus Receptus, found in no Greek MS. save two late cursives (162 in the Vatican Library of the fifteenth century, 34 of the sixteenth century in Trinity College, Dublin). Jerome did not have it. Cyprian applies the language of the Trinity and Priscillian has it. Erasmus did not have it in his first edition, but rashly offered to insert it if a single Greek MS. had it and 34 was produced with the insertion, as if made to order. The spurious addition is: εν τωι ουρανωι ο πατηρ ο λογος και το αγιον πνευμα και ουτοι οι τρεις εν εισιν και τρεις εισιν οι μαρτυρουντες εν τηι γηι — en tōi ouranōi ho patērho logos kai to hagion pneuma kai houtoi hoi treis hen eisin kai treis eisin hoi marturountes en tēi gēi (in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth). The last clause belongs to 1 John 5:8. The fact and the doctrine of the Trinity do not depend on this spurious addition. Some Latin scribe caught up Cyprian‘s exegesis and wrote it on the margin of his text, and so it got into the Vulgate and finally into the Textus Receptus by the stupidity of Erasmus. [source]
1 John 5:9 That [οτι]
Thus taken in the declarative sense (the fact that) as in John 3:19, though it can be causal (because) or indefinite relative with μεμαρτυρηκεν — memarturēken (what he hath testified, perfect active indicative of μαρτυρεω — martureō as in John 1:32; John 4:44, etc.), a harsh construction here because of μαρτυρια — marturia though some MSS. do read εν — hen to agree with it (cf. 1 John 5:10). See οτι εαν — hoti ean in 1 John 3:20 for that idiom. Westcott notes the Trinity in 1 John 5:6-9: the Son comes, the Spirit witnesses, the Father has witnessed. [source]
1 John 5:10 Because he hath not believed [οτι ου πεπιστευκεν]
Actual negative reason with negative ου — ou not the subjective reason as in John 3:18, where we have οτι μη πεπιστευκεν — hoti mē pepisteuken). The subjective negative is regular with ο μη πιστευων — ho mē pisteuōn Relative clause here repeats close of 1 John 5:9. [source]
1 John 5:11 That God gave [οτι εδωκεν ο τεος]
Declarative οτι — hoti in apposition with μαρτυρια — marturia as in 1 John 5:14; John 3:19. Note aorist active indicative εδωκεν — edōken (from διδωμι — didōmi) as in 1 John 3:23., the great historic fact of the Incarnation (John 3:16), but the perfect δεδωκεν — dedōken in 1 John 3:1 to emphasize the abiding presence of God‘s love. [source]
1 John 5:14 That [οτι]
Declarative again, as in 1 John 5:11.If we ask anything (εαν τι αιτωμετα — ean ti aitōmetha). Condition of third class with εαν — ean and present middle (indirect) subjunctive (personal interest as in James 4:3, though the point is not to be pressed too far, for see Matthew 20:20, Matthew 20:22; John 16:24, John 16:26).According to his will This is the secret in all prayer, even in the case of Jesus himself. For the phrase see 1 Peter 4:19; Galatians 1:4; Ephesians 1:5, Ephesians 1:11.He heareth us (ακουει ημων — akouei hēmōn). Even when God does not give us what we ask, in particular then (Hebrews 5:7.). [source]
Jude 1:18 How that [οτι]
Declarative οτι — hoti as in Judges 1:5. See note on 2 Peter 3:3 for differences, no εν εμπαιγμονηι — en empaigmonēi here and no των ασεβειων — tōn asebeiōn there. [source]
Revelation 10:6 That there shall be time no longer [οτι χρονος ουκετι εσται]
Future indicative indirect discourse with οτι — hoti But this does not mean that χρονος — chronos (time), Einstein‘s “fourth dimension” (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (Revelation 10:7), in answer to the question, “How long?” (Psalm 6:10). [source]
Revelation 16:5 Because thou didst thus judge [οτι ταυτα εκρινας]
Reason for calling God δικαιος — dikaios and οσιος — hosios The punishment on the waters is deserved. First aorist active indicative of κρινω — krinō to judge. [source]
Revelation 16:6 For [οτι]
Second causal conjunction (οτι — hoti) explanatory of the first οτι — hoti like the two cases of οτι — hoti in Revelation 15:4. [source]
Revelation 17:8 How that [οτι]
“Namely that.” [source]
Revelation 17:14 For he is Lord of lords and King of kings [οτι Κυριος κυριων εστιν και ασιλευς βασιλεων]
The same words are again descriptive of Christ in Revelation 19:16, as of God in Deuteronomy 10:17 (God of gods and Lord of lords) and Daniel 10:17 (God of gods and Lord of kings). Cf. also 1 Timothy 6:15; Revelation 1:5. Crowned heads are Christ‘s subjects.And they also shall overcome that are with him (και οι μετ αυτου — kai hoi met' autou). “And those with him shall also overcome” (supply νικησουσιν — nikēsousin not εισιν — eisin). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. μετα του τηριου — meta tou thēriou in Revelation 17:12.Called and chosen and faithful These are the three notes of those who share in the victory. For κλητος — klētos and εκλεκτος — eklektos see Matthew 22:14 (contrasted); Romans 8:28.; 2 Peter 1:10; Revelation 2:10, Revelation 2:13. The elect are called and prove faithful. [source]
Revelation 18:11 For no man buyeth their merchandise any more [οτι τον γομον αυτων ουδεις αγοραζει ουκετι]
Reason enough for their sorrow over Rome‘s fall. Γομος — Gomos is old word (from γεμω — gemō to be full) for a ship‘s cargo (Acts 21:3) and then any merchandise (Revelation 18:11.). Galen, Pliny, Aristides tell of the vastness of the commerce and luxury of Rome, the world‘s chief market. Many of the items here are like those in the picture of the destruction of Tyre in Ezek 26; 27. There are twenty-nine items singled out in Revelation 18:12, Revelation 18:13 of this merchandise or cargo (γομον — gomon), imports into the port of Rome. Only a few need any comment. [source]
Revelation 19:2 For [οτι]
Because. The reason for God‘s judgments is given in Revelation 15:3; Revelation 16:7. The doom of Babylon seen in Revelation 14:7 is now realized. [source]
Revelation 19:2 For [οτι]
Second use of οτι — hoti explaining the first.He hath judged (εκρινεν — ekrinen). First aorist (prophetic and climacteric, effective) active indicative of κρινω — krinō (ητις — hētis). The very one which.Did corrupt This is the terrible fact. First aorist active indicative of πτειρω — phtheirō Cf. Revelation 11:18; Revelation 14:8; Revelation 17:2; Revelation 18:3.And he hath avenged (και εχεδικησεν — kai exedikēsen). God has exacted vengeance for the blood of his servants from (εκ — ek) her. Prophetic aorist again of εκδικεω — ekdikeō with accusative and εκ — ek with ablative as in Revelation 6:10. [source]
Revelation 2:4 This against thee, that [κατα σου οτι]
For the phrase “have against” see Matthew 5:23. The οτι — hoti clause is the object of εχω — echō didst leave First aorist active (kappa aorist, but with ες — ̇es instead of ας — ̇as) of απιημι — aphiēmi a definite and sad departure. [source]
Revelation 2:6 That thou hatest [οτι μισεις]
Accusative object clause in apposition with τουτο — touto (this). Trench tells of the words used in ancient Greek for hatred of evil (μισοπονηρια — misoponēria) and μισοπονηρος — misoponēros (hater of evil), neither of which occurs in the N.T., but which accurately describe the angel of the church in Ephesus. [source]
Revelation 3:1 A name that thou livest [ονομα οτι ζηις]
A name in contrast with reality. The οτι — hoti clause in apposition with ονομα — onoma thou art dead “The paradox of death under the name of life” (Swete). Not complete (a nucleus of life) death (Revelation 3:2), but rapidly dying. See the picture in James 2:17; 2 Corinthians 6:9; 2 Timothy 3:5. [source]
Revelation 3:17 I am rich [οτι πλουσιος ειμι]
Recitative οτι — hoti like quotation marks before direct quotation. Old adjective from πλουτος — ploutos riches, wealth. Laodicea was a wealthy city and the church “carried the pride of wealth into its spiritual life” (Swete). [source]
Revelation 5:9 For thou wast slain [οτι εσπαγης]
Second aorist passive indicative of σπαζω — sphazō Αγοραζω — Agorazō used by Paul and Peter of our purchase from sin by Christ (1 Corinthians 6:20; 1 Corinthians 7:23; Galatians 3:13; Galatians 4:5; 2 Peter 2:1; cf. 1 Peter 1:18.). [source]

Greek Commentary Content Search

Matthew 13:13 Because seeing [οτι βλεποντες]
In the parallel passages in Mark 4:12 and Luke 8:10 we find ινα — hina with the subjunctive. This does not necessarily mean that in Mark and Luke ιναοτι — hinâhoti with the causal sense, though a few rare instances of such usage may be found in late Greek. For a discussion of the problem see my chapter on “The Causal Use of Hina ” in Studies in Early Christianity (1928) edited by Prof. S.J. Case. Here in Matthew we have first “an adaptation of Isaiah 6:9. which is quoted in full in Matthew 13:14.” (McNeile). Thus Matthew presents “a striking paradox, ‹though they see, they do not (really) see‘”(McNeile). Cf. John 9:41. The idiom here in Matthew gives no trouble save in comparison with Mark and Luke which will be discussed in due turn. The form συνιουσιν — suniousin is an omega verb form (συνιω — suniō) rather than the μι — mi verb (συνιημι — suniēmi) as is common in the Koiné. [source]
Luke 16:8 For [οτι]
Probably by this second οτι — hoti Jesus means to say that he cites this example of shrewdness because it illustrates the point. “This is the moral of the whole parable. Men of the world in their dealings with men like themselves are more prudent than the children of light in their intercourse with one another” (Plummer). We all know how stupid Christians can be in their co-operative work in the kingdom of God, to go no further.Wiser than (προνιμωτεροι υπερ — phronimōteroi huper). Shrewder beyond, a common Greek idiom. [source]
Luke 1:45 For [οτι]
It is not certain whether οτι — hoti here is “that” or “because.” It makes good sense either way. See also Luke 7:16. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John 20:29). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (Luke 1:47-55) and Zacharias (Luke 1:68-70). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary‘s Magnificat (Luke 1:46-48, Luke 1:49, Luke 1:50, Luke 1:51-53, Luke 1:54, Luke 1:55). Every idea here occurs in the Old Testament, showing that Mary‘s mind was full of the spiritual message of God‘s word. [source]
Luke 4:36 For [οτι]
We have here an ambiguous οτι — hoti as in Luke 1:45, which can be either the relative “that” or the casual οτι — hoti “because” or “for,” as the Revised Version has it. Either makes good sense. Luke adds here δυναμει — dunamei (with power) to Mark‘s “authority” So Luke where Mark has “and they obey him” (και υπακουουσιν αυτωι — kai upakouousin autōi). [source]
Luke 4:41 Because they knew [οτι ηιδεισαν]
Causal, not declarative, οτι — hoti Past perfect of the second perfect οιδα — oida he was the Christ Infinitive in indirect assertion with the accusative of general reference. Τον Χριστον — Ton Christon = the Anointed, the Messiah. [source]
Luke 7:47 For she loved much [οτι ηγαπησεν πολυ]
Illustration or proof, not reason for the forgiveness. Her sins had been already forgiven and remained forgiven.But to whom little is forgiven, the same loveth little (ωι δε ολιγον απιεται ολιγον αγαπαι — Hōi de oligon aphietai oligon agapāi). This explanation proves that the meaning of οτι — hoti preceding is proof, not cause. [source]
John 12:11 Because that [οτι]
Causal use of οτι — hoti By reason of him “Because of him,” regular idiom, accusative case with δια — dia Went away Cf. John 6:67 for this verb. Inchoative imperfect active of υπαγω — hupagō “began to withdraw” as happened at the time of the raising of Lazarus (John 11:45.) and the secession was still going on. And believed on Jesus Imperfect active of πιστευω — pisteuō (note aorist in John 11:45). There was danger of a mass movement of the people to Jesus. [source]
John 12:41 Because he saw his glory [οτι ειδεν την δοχαν αυτου]
Correct reading here οτι — hoti (because), not οτε — hote (when). Isaiah with spiritual vision saw the glory of the Messiah and spoke Cf. Hebrews 11:13. [source]
John 14:13 Whatsoever ye shall ask [οτι αν αιτησητε]
Indefinite relative clause with οτι — hoti (neuter accusative singular of οστις — hostis), αν — an and the aorist active subjunctive of αιτεω — aiteō This is an advance thought over John 14:12. In my name First mention of his “name” as the open sesame to the Father‘s will. See also John 14:26; John 15:16; John 16:23, John 16:24, John 16:26. That will I do The Father answers prayers (John 15:16; John 16:23), but so does the Son (here and John 14:14). The purpose (ινα — hina clause with first aorist passive subjunctive of δοχαζω — doxazō) is “that the Father may be glorified in the Son.” Plead Christ‘s name in prayer to the Father. [source]
John 21:23 That that disciple should not die [οτι ο ματητης εκεινος ουκ αποτνησκει]
(οτι ο ματητης εκεινος ουκ αποτνησκει — hoti ho mathētēs ekeinos ouk apothnēskei) (present active indicative), because Peter or others misunderstood what Jesus meant as John now carefully explains. He was rebuking Peter‘s curiosity, not affirming that John would live on till the Master returned. John is anxious to set this matter right. [source]
John 9:16 Because he keepeth not the sabbath [οτι το σαββατον ου τηρει]
This is reason (causal οτι — hoti) enough. He violates our rules about the Sabbath and therefore is a Sabbath-breaker as charged when here before (John 5:10, John 5:16, John 5:18). Hence he is not “from God” So some. How can a man that is a sinner do such signs? This was the argument of Nicodemus, himself a Pharisee and one of the Sanhedrin, long ago (John 3:2). It was a conundrum for the Pharisees. No wonder there was “a division” (σχισμα — schisma schism, split, from σχιζω — schizō) as in John 7:43; John 10:19. [source]
Acts 20:23 Save that [πλην οτι]
The οτι — hoti clause is really in the ablative case after πλην — plēn here a preposition as in Philemon 1:18, this idiom πλην οτι — plēn hoti occasionally in ancient Greek. [source]
Acts 22:29 Because he had bound him [οτι αυτον ην δεδεκως]
Causal οτι — hoti here after declarative οτι — hoti just before. Periphrastic past perfect active of δεω — deō to bind. [source]
Acts 25:16 It is not the custom of the Romans [οτι ουκ εστιν ετος ωμαιοις]
If a direct quotation, οτι — hoti is recitative as in Authorized Version. Canterbury Revision takes it as indirect discourse after απεκριτην — apekrithēn (I answered), itself in a relative clause At any rate there is a tone of scorn towards the Jews. [source]
Acts 5:38 For if--be [οτι εανηι]
οτι — Hoti gives the reason for the advice. Gamaliel presents two alternatives in terms of two conditional clauses. The first one is stated as a condition of the third class, εαν — ean with the present subjunctive ηι — ēi undetermined with prospect of determination. Assuming that it is from men, “it will be overthrown” (καταλυτησεται — kataluthēsetai first future passive of καταλυω — kataluō to loosen down like a falling house) as was true of the following of Theudas and Judas the Galilean. [source]
Romans 1:8 That [οτι]
Or because. Either declarative or causal οτι — hoti makes sense here. Your faith (η πιστις υμων — hē pistis humōn). “Your Christianity” (Sanday and Headlam). Is proclaimed Present passive indicative of καταγγελλω — kataggellō to announce See also αναγγελλω — anaggellō to bring back news (John 5:15), απαγγελλω — apaggellō to announce from one as the source (Matthew 2:8), προκαταγγελλω — prokataggellō to announce far and wide beforehand (Acts 3:18). Throughout all the world (εν ολωι τωι κοσμωι — en holōi tōi kosmōi). Natural hyperbole as in Colossians 1:6; Acts 17:6. But widely known because the church was in the central city of the empire. [source]
Romans 4:23 That [οτι]
Either recitative or declarative οτι — hoti It makes sense either way. [source]
Romans 3:10 As it is written [κατως γεγραπται οτι]
Usual formula of quotation as in Romans 3:4 with recitative οτι — hoti added as in Romans 3:8. Paul here uses a catena or chain of quotations to prove his point in Romans 3:9 that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had Testimonia (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Romans 3:10-12 come from Psalm 14:1-3; first half of Romans 3:13 as far as εδολιουσαν — edoliousan from Psalms 4:9, the second half from Psalm 140:3; Romans 3:14 from Psalm 10:7; Romans 3:15-17 from an abridgment of Isaiah 59:7.; Romans 3:18 from Psalm 35:1. Paul has given compounded quotations elsewhere (2 Corinthians 6:16; Romans 9:25.,27f; Romans 11:26.,34f.; Romans 12:19.). Curiously enough this compounded quotation was imported bodily into the text (lxx) of Psalms 14 after Romans 3:4 in Aleph B, etc. [source]
Romans 8:20 In hope that [επ ελπιδι οτι]
Note the form ελπιδι — helpidi rather than the usual ελπιδι — elpidi and so επ — Ephesians' οτι — Hoti can be causal “because” instead of declarative “that.” [source]
1 Corinthians 10:20 But I say that [αλλ οτι]
The verb πημι — phēmi (I say) must be repeated from 1 Corinthians 10:19 before οτι — hoti [source]
1 Corinthians 14:25 That God is among you indeed [οτι οντως εν υμιν εστιν]
Recitative οτι — hoti and direct quotation from Isaiah 45:15 (Hebrew rather than the lxx). “Really (οντως — ontōs Luke 24:34) God is in you.” [source]
1 Corinthians 15:4 And that he was buried [και οτι εταπη]
Note οτι — hoti repeated before each of the four verbs as a separate item. Second aorist passive indicative of ταπτω — thaptō old verb, to bury. This item is an important detail as the Gospels show. [source]
1 Corinthians 15:27 It is evident that [δηλον οτι]
Supply εστιν — estin (is) before οτι — hoti He is excepted who did subject (εκτος του υποταχαντος — ektos tou hupotaxantos). “Except the one (God) who did subject (articular aorist active participle) the all things to him (Christ).” [source]
1 Corinthians 16:2 As he may prosper [οτι εαν ευοδωται]
Old verb from ευ — eu well, and οδος — hodos way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Romans 1:10; 3 John 1:2. It is uncertain what form ευοδωται — euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have ευοδωτηι — euodōthēi (first aorist passive subjunctive). But the sense is not altered. οτι — Hoti is accusative of general reference and εαν — ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2 Corinthians 8:12. Paul wishes the collections to be made before he comes. [source]
Galatians 4:6 Because ye are sons [οτι εστε υιοι]
This is the reason for sending forth the Son (Galatians 4:4 and here). We were “sons” in God‘s elective purpose and love. οτι — Hoti is causal (1 Corinthians 12:15; Romans 9:7). [source]
Ephesians 2:11 That aforetime ye [οτι ποτε υμεις]
No verb is expressed, but in Ephesians 2:12 Paul repeats οτι εν τωι καιρωι εκεινωι — hoti en tōi kairōi ekeinōi (for ποτε — pote) “that at that time” and inserts ητε — ēte (ye were). Uncircumcision (ακροβυστια — akrobustia), circumcision (περιτομης — peritomēs). The abstract words are used to describe Gentiles and Jews as in Galatians 5:6; Romans 2:27. Made by hands Agreeing with περιτομης — peritomēs Verbal (Mark 14:58) from χειροποιεω — cheiropoieō like αχειροποιητος — acheiropoiētos in Colossians 2:11. [source]
1 Thessalonians 1:5 How that [οτι]
It is not certain whether οτι — hoti here means “because” (θυια — quia) as in 2 Thessalonians 3:7; 1 Corinthians 2:14; Romans 8:27 or declarative οτι — hoti “how that,” knowing the circumstances of your election (Lightfoot) or explanatory, as in Acts 16:3; 1 Thessalonians 2:1; 1 Corinthians 16:15; 2 Corinthians 12:3.; Romans 13:11. [source]
2 Thessalonians 1:3 For that your faith groweth exceedingly [οτι υπεραυχανει η πιστις υμων]
Causal use of οτι — hoti referring to the obligation stated in οπειλομεν — opheilomen The verb υπεραυχανω — huperauxanō is one of Paul‘s frequent compounds in υπερ — huper Figure of the tree of faith growing above (υπερ — huper) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew 13:31.). [source]
2 Thessalonians 3:9 Not because we have not the right [ουχ οτι ουκ εχομεν εχουσιαν]
Paul is sensitive on his right to receive adequate support (1 Thessalonians 2:6; 1 Corinthians 9:4 where he uses the same word εχουσιαν — exousian in the long defence of this right, 1 Corinthians 9:1-27). So he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2 Corinthians 11:7-11; Philemon 4:15.). Paul uses ουχ οτι — ouch hoti elsewhere to avoid misunderstanding (2 Corinthians 1:24; 2 Corinthians 3:5; Philemon 4:17). [source]
2 Thessalonians 3:10 If any will not work, neither let him eat [οτι ει τις ου τελει εργαζεσται μηδε εστιετω]
Recitative οτι — hoti here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on Genesis 3:19. Wetstein quotes several parallels. Moffatt gives this from Carlyle‘s Chartism: “He that will not work according to his faculty, let him perish according to his necessity.” Deissmann (Light from the Ancient East, p. 314) sees Paul borrowing a piece of workshop morality. It was needed, as is plain. This is a condition of the first class (note negative ου — ou) with the negative imperative in the conclusion. [source]
2 Thessalonians 2:2 Or by word [ως οτι ενεστηκεν η ημερα του κυριου]
Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι — mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα — hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα — enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι — ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
2 Thessalonians 2:3 For it will not be [οτι]
There is an ellipse here of ουκ εσται — ouk estai (or γενησεται — genēsetai) to be supplied after οτι — hoti Westcott and Hort make an anacoluthon at the end of 2 Thessalonians 2:4. The meaning is clear. οτι — Hoti is causal, because, but the verb is understood. The second coming not only is not “imminent,” but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of 2 Thessalonians 2:2. Except the falling away come first (εαν μη ελτηι η αποστασια πρωτον — ean mē elthēi hē apostasia prōton). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. Αποστασια — Apostasia is the late form of αποστασις — apostasis and is our word apostasy. Plutarch uses it of political revolt and it occurs in 1 Maccabees 2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In Joshua 22:22 it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (η — hē) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in Acts 21:21 where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be first (πρωτον — prōton) before Christ comes again. Note this adverb when only two events are compared (cf. Acts 1:1). And the man of sin be revealed, the son of perdition First aorist passive subjunctive after εαν μη — ean mē and same condition as with ελτηι — elthēi The use of this verb αποκαλυπτω — apokaluptō like αποκαλυπσιν — apokalupsin of the second coming in 2 Thessalonians 1:7, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in 2 Thessalonians 2:6, 2 Thessalonians 2:8. The implication is that the man of sin is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2 Corinthians 11:13.), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in 2 Thessalonians 2:8) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (2 Thessalonians 2:4). He seems to be the Antichrist of 1 John 2:18. The terrible phrase, the son of perdition, is applied to Judas in John 17:12 (like Judas doomed to perdition), but here to the lawless one (ο ανομος — ho anomos 2 Thessalonians 2:8), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time. [source]
1 John 2:21 And because no lie is of the truth [και οτι παν πσευδος εκ της αλητειας ουκ εστιν]
Not certain whether οτι — hoti here is causal (because) or declarative (that). Either makes sense. Note the idiomatic use of εκ — ek and πανουκουδεν — pān- ouk = ouden (no) as in 1 John 2:19. [source]
1 John 3:20 Whereinsoever our heart condemn us [οτι εαν καταγινωσκηι ημων η καρδια]
A construction like οτι αν — hoti an whatever, in John 2:5; John 14:13. Καταγινωσκω — Kataginōskō occurs only three times in the N.T., here, 1 John 3:21; Galatians 2:11. It means to know something against one, to condemn. [source]
1 John 5:9 That [οτι]
Thus taken in the declarative sense (the fact that) as in John 3:19, though it can be causal (because) or indefinite relative with μεμαρτυρηκεν — memarturēken (what he hath testified, perfect active indicative of μαρτυρεω — martureō as in John 1:32; John 4:44, etc.), a harsh construction here because of μαρτυρια — marturia though some MSS. do read εν — hen to agree with it (cf. 1 John 5:10). See οτι εαν — hoti ean in 1 John 3:20 for that idiom. Westcott notes the Trinity in 1 John 5:6-9: the Son comes, the Spirit witnesses, the Father has witnessed. [source]
1 John 5:10 Because he hath not believed [οτι ου πεπιστευκεν]
Actual negative reason with negative ου — ou not the subjective reason as in John 3:18, where we have οτι μη πεπιστευκεν — hoti mē pepisteuken). The subjective negative is regular with ο μη πιστευων — ho mē pisteuōn Relative clause here repeats close of 1 John 5:9. [source]
1 John 5:11 That God gave [οτι εδωκεν ο τεος]
Declarative οτι — hoti in apposition with μαρτυρια — marturia as in 1 John 5:14; John 3:19. Note aorist active indicative εδωκεν — edōken (from διδωμι — didōmi) as in 1 John 3:23., the great historic fact of the Incarnation (John 3:16), but the perfect δεδωκεν — dedōken in 1 John 3:1 to emphasize the abiding presence of God‘s love. [source]
Jude 1:18 How that [οτι]
Declarative οτι — hoti as in Judges 1:5. See note on 2 Peter 3:3 for differences, no εν εμπαιγμονηι — en empaigmonēi here and no των ασεβειων — tōn asebeiōn there. [source]
Revelation 10:6 That there shall be time no longer [οτι χρονος ουκετι εσται]
Future indicative indirect discourse with οτι — hoti But this does not mean that χρονος — chronos (time), Einstein‘s “fourth dimension” (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (Revelation 10:7), in answer to the question, “How long?” (Psalm 6:10). [source]
Revelation 16:6 For [οτι]
Second causal conjunction (οτι — hoti) explanatory of the first οτι — hoti like the two cases of οτι — hoti in Revelation 15:4. [source]
Revelation 18:16 For in one hour so great riches is made desolate [οτι μιαι ωραι ηρημωτη ο τοσουτος πλουτος]
The reason (οτι — hoti) for the “woe.” First aorist passive indicative of ερημοω — erēmoō for which verb see Revelation 17:16; Revelation 18:19. This is the dirge of the merchants. [source]
Revelation 19:2 For [οτι]
Second use of οτι — hoti explaining the first.He hath judged (εκρινεν — ekrinen). First aorist (prophetic and climacteric, effective) active indicative of κρινω — krinō (ητις — hētis). The very one which.Did corrupt This is the terrible fact. First aorist active indicative of πτειρω — phtheirō Cf. Revelation 11:18; Revelation 14:8; Revelation 17:2; Revelation 18:3.And he hath avenged (και εχεδικησεν — kai exedikēsen). God has exacted vengeance for the blood of his servants from (εκ — ek) her. Prophetic aorist again of εκδικεω — ekdikeō with accusative and εκ — ek with ablative as in Revelation 6:10. [source]
Revelation 2:4 This against thee, that [κατα σου οτι]
For the phrase “have against” see Matthew 5:23. The οτι — hoti clause is the object of εχω — echō didst leave First aorist active (kappa aorist, but with ες — ̇es instead of ας — ̇as) of απιημι — aphiēmi a definite and sad departure. [source]
Revelation 3:1 A name that thou livest [ονομα οτι ζηις]
A name in contrast with reality. The οτι — hoti clause in apposition with ονομα — onoma thou art dead “The paradox of death under the name of life” (Swete). Not complete (a nucleus of life) death (Revelation 3:2), but rapidly dying. See the picture in James 2:17; 2 Corinthians 6:9; 2 Timothy 3:5. [source]
Revelation 3:17 I am rich [οτι πλουσιος ειμι]
Recitative οτι — hoti like quotation marks before direct quotation. Old adjective from πλουτος — ploutos riches, wealth. Laodicea was a wealthy city and the church “carried the pride of wealth into its spiritual life” (Swete). [source]

1200 Verses with G3754

Matthew 2:16
Literal: Then Herod having seen that he had been outwitted by the Magi was enraged intensely and having sent forth he put to death all the boys that [were] in Bethlehem all the vicinity of it from two years old under according to the time which he had ascertained from
KJV: Then  Herod,  that  he was mocked  of  the wise men,  was exceeding  wroth,  and  sent forth,  and slew  all  the children  that were in  Bethlehem,  and  in  all  the coasts  thereof,  from  two years old  and  under,  according  to the time  which  he had diligently enquired  of  the wise men. 

Matthew 2:18
Literal: A voice in Ramah was heard weeping and mourning great Rachel weeping [for] the children of her not would be comforted because no more are they
KJV: In  Rama  a voice  heard,  and  weeping,  and  great  mourning,  Rachel  weeping  for her  children,  and  would  not  be comforted,  because  not. 

Matthew 2:22
Literal: Having heard now that Archelaus reigns over - Judea in place of the father of him Herod he was afraid there to go having been divinely warned in a dream he withdrew into the district of Galilee
KJV: But  when he heard  that  Archelaus  did reign  Judaea  in the room  of his  father  Herod,  he was afraid  to go  thither:  notwithstanding,  being warned of God  in  a dream,  he turned aside  into  the parts  of Galilee: 

Matthew 2:23
Literal: and having come he dwelt in a city being called Nazareth so that it should be fulfilled that having been spoken through the prophets that A Nazarene He will be called
KJV: And  he came  and dwelt  in  a city  called  Nazareth:  that  it might be fulfilled  which  by  the prophets,  He shall be called  a Nazarene. 

Matthew 3:9
Literal: And not presume to say within yourselves [As] father we have - Abraham I say for to you that able is - God out of the stones these to raise up children unto Abraham
KJV: And  think  not  to say  within  yourselves,  We have  Abraham  to our father:  for  I say  that  God  is able  of  stones  to raise up  children  unto Abraham. 

Matthew 4:6
Literal: and says to him If Son You are - of God throw Yourself down it has been written for - To the angels of Him He will give orders concerning You in [their] hands will they bear up You lest ever You strike against a stone the foot of You
KJV: And  saith  unto him,  If  the Son  of God,  cast  thyself  down:  for  it is written,  his  angels  charge  concerning  and  in  their hands  up,  thou dash  foot  against  a stone. 

Matthew 4:12
Literal: Having heard now that John had been delivered up He withdrew into - Galilee
KJV: Now  had heard  that  John  was cast into prison,  he departed  into  Galilee; 

Matthew 5:3
Literal: Blessed [are] the poor in the spirit for theirs is the kingdom of the heavens
KJV: Blessed  are the poor  in spirit:  for  theirs  the kingdom  of heaven. 

Matthew 5:4
Literal: Blessed [are] those mourning for they will be comforted
KJV: Blessed  are they that mourn:  for  they  shall be comforted. 

Matthew 5:5
Literal: Blessed the meek for they will inherit the earth
KJV: Blessed  are the meek:  for  they  shall inherit  the earth. 

Matthew 5:6
Literal: Blessed [are] those hungering and thirsting for - righteousness for they will be filled
KJV: Blessed  are they which  do hunger  and  thirst  after righteousness:  for  they  shall be filled. 

Matthew 5:7
Literal: Blessed [are] the merciful for they will receive mercy
KJV: Blessed  are the merciful:  for  they  shall obtain mercy. 

Matthew 5:8
Literal: Blessed the pure - in heart for they - God will see
KJV: Blessed  are the pure  in heart:  for  they  God. 

Matthew 5:9
Literal: Blessed the peacemakers for they sons of God will be called
KJV: Blessed  are the peacemakers:  for  they  shall be called  the children  of God. 

Matthew 5:10
Literal: Blessed [are] those having been persecuted on account of righteousness for theirs is the kingdom of the heavens
KJV: Blessed  are they which are persecuted  for  righteousness' sake:  for  theirs  the kingdom  of heaven. 

Matthew 5:12
Literal: Rejoice and exult for the reward of you [is] great in the heavens thus for they persecuted the prophets - before you
KJV: Rejoice,  and  be exceeding glad:  for  great  reward  in  heaven:  for  so  persecuted they  the prophets  which  were before 

Matthew 5:17
Literal: Not think that I have come to abolish the law or the Prophets not but to fulfill
KJV: Think  not  that  I am come  to destroy  the law,  or  the prophets:  not  come  to destroy,  but  to fulfil. 

Matthew 5:20
Literal: I say for to you that if not shall abound your - righteousness above [that] of the scribes and Pharisees no shall you enter into the kingdom heavens
KJV: For  I say  That  righteousness  shall exceed  the righteousness of the scribes  and  Pharisees,  enter  into  the kingdom  of heaven. 

Matthew 5:21
Literal: You have heard that it was said to the ancients Not you shall murder whoever now - shall murder liable will be to the judgment
KJV: Ye have heard  that  by them of old time,  not  kill;  and  whosoever  shall kill  in danger  of the judgment: 

Matthew 5:22
Literal: I however say to you that everyone - being angry with the brother of him liable will be to the judgment whoever now - shall say to Raca to the Sanhedrin Fool to the hell - of fire
KJV: But  say  That  whosoever  is angry  with his  brother  in danger  of the judgment:  and  whosoever  shall say  to his  brother,  Raca,  in danger  of the council:  but  whosoever  shall say,  Thou fool,  in danger  of  hell  fire. 

Matthew 5:23
Literal: If therefore you shall offer the gift of you at altar and there shall remember that the brother has something against you
KJV: Therefore  if  thou bring  gift  to  the altar,  and there  that  brother  hath  ought  against 

Matthew 5:27
Literal: You have heard that it was said Not shall you commit adultery
KJV: Ye have heard  that  not  commit adultery: 

Matthew 5:28
Literal: I however say to you that everyone - looking upon a woman in order - to lust after her already has committed adultery with in the heart of him
KJV: But  say  That  whosoever  looketh  on a woman  to  lust after  her  hath committed adultery  with her  already  in  his  heart. 

Matthew 5:32
Literal: I however say to you that everyone - divorcing the wife of him except on account of sexual immorality causes her to commit adultery And whoever if her having been divorced shall marry commits adultery
KJV: But  say  That  whosoever  shall put away  his  wife,  saving  for the cause  of fornication,  causeth  her  to commit adultery:  and  whosoever  shall marry  her that is divorced  committeth adultery. 

Matthew 5:33
Literal: Again you have heard that it was said to the ancients Not shall you swear falsely you shall keep now to the Lord the oaths of you
KJV: Again,  ye have heard  that  by them of old time,  not  forswear thyself,  but  shalt perform  unto the Lord  oaths: 

Matthew 5:34
Literal: I however say to you not to swear at all neither by - heaven because [the] throne it is - of God
KJV: But  say  Swear  not  at all;  neither  by  heaven;  for  God's  throne: 

Matthew 5:35
Literal: nor by the earth because [the] footstool it is of the feet of Him by Jerusalem [the] city it is of the great King
KJV: Nor  by  the earth;  for  his  footstool:  neither  by  Jerusalem;  for  the city  of the great  King. 

Matthew 5:36
Literal: Neither by the head of you shall you swear because not you are able one hair white to make or black
KJV: Neither  shalt thou swear  by  head,  because  thou canst  not  make  hair  white  or  black. 

Matthew 5:38
Literal: You have heard that it was said Eye for eye and tooth tooth
KJV: Ye have heard  that  An eye  for  an eye,  and  a tooth  for  a tooth: 

Matthew 5:43
Literal: You have heard that it was said You shall love - neighbor of you and shall hate enemy
KJV: Ye have heard  that  Thou shalt love  neighbour,  and  hate  enemy. 

Matthew 5:45
Literal: so that you may be sons of the Father of you who is in [the] heavens For the sun of Him He makes rise on evil and good He sends rain righteous unrighteous
KJV: That  ye may be  the children  Father  which  is in  heaven:  for  his  sun  to rise  on  the evil  and  on the good,  and  sendeth rain  on  the just  and  on the unjust. 

Matthew 6:5
Literal: And when you pray not you shall be like the hypocrites for they love in the synagogues on corners of the streets standing to pray so that they might be seen - by men Truly I say to you they have the reward of them
KJV: And  when  thou prayest,  not  the hypocrites  are: for  they love  to pray  standing  in  the synagogues  and  in  the corners  of the streets,  that  be seen  of men.  Verily  I say  They have  their  reward. 

Matthew 6:7
Literal: Praying now not do use vain repetitions like the pagans they think for that in the many words of them they will be heard
KJV: But  when ye pray,  not  vain repetitions,  as  the heathen  do: for  they think  that  they shall be heard  for  their  much speaking. 

Matthew 6:13
Literal: And not lead us into temptation but deliver from - evil For yours is the kingdom power glory for the ages Amen
KJV: And  lead  not  into  temptation,  but  deliver  from  evil:  For  the kingdom,  and  the power,  and  the glory,  for  ever.  Amen. 

Matthew 6:26
Literal: Look at the birds of the air that not they sow nor do they reap do they gather into barns and the Father of you - Heavenly feeds them Not you much are more valuable than they
KJV: Behold  the fowls  of the air:  for  they sow  not,  neither  do they reap,  nor  gather  into  barns;  yet  heavenly  Father  feedeth  them.  not  much  better than  they? 

Matthew 6:29
Literal: I say however to you that not even Solomon in all the glory of him was adorned like one of these
KJV: And yet  I say  That  Solomon  in  all  his  glory  not  arrayed  like  one 

Matthew 6:32
Literal: All for these things the Gentiles seek after knows the Father of you - Heavenly that you have need of them all
KJV: (For  all  do the Gentiles  seek:)  for  heavenly  Father  knoweth  that  ye have need  of all 

Matthew 7:13
Literal: Enter through the narrow gate For wide [is] the gate and broad way - leading to - destruction many are those entering through it
KJV: Enter ye in  at  the strait  gate:  for  wide  is the gate,  and  broad  is the way,  that leadeth  to  destruction,  and  many  which  go in  thereat: 

Matthew 7:14
Literal: For small [is] the gate and compressed way - leading to - life few are those finding it
KJV: Because  strait  is the gate,  and  narrow  is the way,  which  leadeth  unto  life,  and  few  that find  it. 

Matthew 7:23
Literal: And then I will declare to them - Never knew I you depart you from Me those working - lawlessness
KJV: And  then  will I profess  unto them,  I never  knew  depart  from  ye that work  iniquity. 

Matthew 8:11
Literal: I say now to you that many from east and west will come will recline with Abraham Isaac Jacob in the kingdom of the heavens
KJV: And  I say  That  many  shall come  from  the east  and  west,  and  shall sit down  with  Abraham,  and  Isaac,  and  Jacob,  in  the kingdom  of heaven. 

Matthew 8:27
Literal: - And the men marveled saying What kind [of man] is this that even the winds and the sea Him obey
KJV: But  the men  marvelled,  saying,  What manner of man  this,  that  even  the winds  and  the sea  obey  him! 

Matthew 9:6
Literal: So that however you may know that authority has the Son - of Man on the earth to forgive sins Then He says to the paralytic Having arisen take up your - mat and go to the house of you
KJV: But  that  ye may know  that  the Son  of man  hath  power  on  earth  to forgive  sins,  (then  saith he  to the sick of the palsy,)  Arise,  take up  bed,  and  go  unto  house. 

Matthew 9:18
Literal: These things of Him speaking to them behold a ruler certain having come was kneeling down to Him saying - The daughter of Me presently has died but having come lay the hand of You upon her and she will live
KJV: While he  spake  unto them,  behold,  there came  a certain  ruler,  and worshipped  him,  saying,  daughter  is even now  dead:  but  come  and lay  hand  upon  her,  and  she shall live. 

Matthew 9:28
Literal: Having come now into the house came to Him the blind [men] and says to them - Jesus Believe you that I am able this to do They say Yes Lord
KJV: And  when he was come  into  the house,  the blind men  came  to him:  and  Jesus  saith  unto them,  Believe ye  that  I am able  to do  They said  unto him,  Yea,  Lord. 

Matthew 9:36
Literal: Having seen now the crowds He was moved with compassion for them because they were wearied and cast away as sheep not having a shepherd
KJV: But  the multitudes,  he was moved with compassion  on  them,  because  and  were scattered abroad,  as  sheep  having  no  shepherd. 

Matthew 10:7
Literal: Going on also proclaim saying - Has drawn near The kingdom of the heavens
KJV: And  as ye go,  preach,  saying,  The kingdom  of heaven  is at hand. 

Matthew 10:34
Literal: Not think that I came to bring peace to the earth not but a sword
KJV: Think  not  that  I am come  to send  peace  on  earth:  I came  not  to send  peace,  but  a sword. 

Matthew 11:20
Literal: Then He began to denounce the cities in which had taken place the most miracles of Him because not they repented
KJV: Then  began he  to upbraid  the cities  wherein  most  of his  mighty works  were done,  because  they repented  not: 

Matthew 11:21
Literal: Woe to you Chorazin Bethsaida For if in Tyre and Sidon had taken place the miracles - having come to pass you long ago then sackcloth ashes they would have repented
KJV: Woe  Chorazin!  woe  Bethsaida!  for  if  the mighty works,  which  were done  in  had been done  in  Tyre  and  Sidon,  they would have repented  long ago  in  sackcloth  and  ashes. 

Matthew 11:23
Literal: And you Capernaum not to heaven will be exalted Hades will be brought down For if in Sodom had taken place the miracles - having taken place you it would have remained - until the day
KJV: And  thou,  Capernaum,  which  art exalted  unto  heaven,  to  hell:  for  if  the mighty works,  which  have been done  in  had been done  in  Sodom,  it would have remained  until  this day. 

Matthew 11:24
Literal: But I say to you that for [the] land of Sodom more tolerable will it be in day of judgment than for you
KJV: But  I say  That  more tolerable  for the land  of Sodom  in  the day  of judgment,  than 

Matthew 11:25
Literal: At that - time answering - Jesus said I fully consent to You Father Lord of the heaven and the earth that You did hide these things from wise learned did reveal them to little children
KJV: At  that  time  Jesus  answered  and said,  I thank  O Father,  Lord  of heaven  and  earth,  because  from  the wise  and  prudent,  and  hast revealed  them  unto babes. 

Matthew 11:26
Literal: Yes - Father for thus well-pleasing it was before You
KJV: Even so,  Father:  for  so  it seemed  good  sight. 

Matthew 11:29
Literal: Take the yoke of Me upon you and learn from Me for gentle I am humble [in] the heart you will find rest [for] the souls of you
KJV: Take  yoke  upon  and  learn  of  for  I am  and  lowly  in heart:  and  ye shall find  rest  souls. 

Matthew 12:5
Literal: Or not have you read in the law that on the Sabbath the priests the temple the Sabbath profane and guiltless are
KJV: Or  not  read  in  the law,  how that  on the sabbath days  the priests  in  the temple  profane  the sabbath,  and  blameless? 

Matthew 12:6
Literal: I say however to you that the temple a greater than is here
KJV: But  I say  That  in this place  the temple. 

Matthew 12:36
Literal: I say now to you that every word careless that will speak - men they will give of it an account in day of judgment
KJV: But  I say  That  every  idle  word  that  men  shall speak,  they shall give  account  thereof  in  the day  of judgment. 

Matthew 12:41
Literal: The men of Nineveh will stand up in the judgment with the generation this and will condemn it for they repented at the preaching of Jonah behold greater than Jonah here
KJV: The men  of Nineveh  shall rise  in  judgment  with  generation,  and  shall condemn  it:  because  they repented  at  the preaching  of Jonas;  and,  behold,  a greater than  Jonas  is here. 

Matthew 12:42
Literal: The queen of [the] south will rise up in the judgment with the generation this and will condemn it for she came from the ends of the earth to hear the wisdom of Solomon behold greater than Solomon here
KJV: The queen  of the south  shall rise up  in  the judgment  with  generation,  and  shall condemn  it:  for  she came  from  the uttermost parts  of the earth  to hear  the wisdom  of Solomon;  and,  behold,  a greater than  Solomon  is here. 

Matthew 13:11
Literal: - And answering He said to them Because to you it has been granted to know the mysteries of the kingdom of the heavens to them however not
KJV: He answered  and  said  unto them,  Because  it is given  to know  the mysteries  of the kingdom  of heaven,  but  to them  not  given. 

Matthew 13:13
Literal: Because of this in parables to them I speak Because seeing not do they see and hearing not do they hear nor do they understand
KJV: Therefore  speak I  to them  in  parables:  because  they seeing  not;  and  hearing  not,  neither  do they understand. 

Matthew 13:16
Literal: Of you however blessed [are] the eyes because they see and the ears they hear
KJV: But  blessed  eyes,  for  they see:  and  ears,  for  they hear. 

Matthew 13:17
Literal: Truly for I say to you that many prophets and righteous [men] longed to see what you see not saw to hear you hear heard
KJV: For  verily  I say  That  many  prophets  and  righteous  men have desired  those things which  ye see,  and  not  them; and  to hear  those things which  ye hear,  and  not  heard 

Matthew 14:5
Literal: Although wishing him to kill he feared the multitude because as a prophet they were holding
KJV: And  when he would  him  to death,  he feared  the multitude,  because  they counted  him  as  a prophet. 

Matthew 14:26
Literal: - And the disciples having seen Him on the sea walking were troubled saying - A ghost it is And in - fear they cried out
KJV: And  when the disciples  him  walking  on  the sea,  they were troubled,  saying,  a spirit;  and  they cried out  for  fear. 

Matthew 15:12
Literal: Then having come near the disciples said to Him Know You that Pharisees having heard the saying were offended
KJV: Then  came  his  disciples,  unto him,  Knowest thou  that  the Pharisees  were offended,  after they heard  this saying? 

Matthew 15:17
Literal: Not yet understand you that everything - entering into the mouth the stomach goes and [the] sewer is cast out
KJV: understand,  that  whatsoever  entereth in  at  the mouth  goeth  into  the belly,  and  is cast out  into  the draught? 

Matthew 15:23
Literal: - And not He answered her a word And having come to [him] the disciples of Him were imploring Him saying Dismiss her for she cries out after us
KJV: But  he answered  her  not  a word.  And  his  disciples  came  and besought  him,  saying,  her  away;  for  she crieth  after 

Matthew 15:32
Literal: - And Jesus having called to [him] the disciples of Him said I am moved with compassion toward the crowd because already days three they continue with Me and nothing have that they might eat to send away them hungry not I am willing not lest they faint on the way
KJV: Then  Jesus  called  his  disciples  unto him, and said,  I have compassion  on  the multitude,  because  they continue  now  three  days,  and  have  nothing  to eat:  and  I will  not  them  away  fasting,  they faint  in  the way. 

Matthew 16:7
Literal: - And they were reasoning among themselves saying Because bread not we took
KJV: And  they reasoned  among  themselves,  saying,  It is because  we have taken  no  bread. 

Matthew 16:8
Literal: Having known [this] however - Jesus said Why reason you among yourselves O [you] of little faith because bread not you took
KJV: Which when  Jesus  perceived,  he said  O ye of little faith,  why  reason ye  among  yourselves,  because  no  bread? 

Matthew 16:11
Literal: How not understand you that concerning bread I spoke to you to beware also of the leaven of the Pharisees and Sadducees
KJV: How  is it that  not  understand  that I spake  it not  concerning  bread,  that ye should beware  of  the leaven  of the Pharisees  and  of the Sadducees? 

Matthew 16:12
Literal: Then they understood that not He said to beware of the leaven of bread but teaching of the Pharisees and Sadducees
KJV: Then  understood they  how that  he bade  them not  beware  of  the leaven  of bread,  but  of  the doctrine  of the Pharisees  and  of the Sadducees. 

Matthew 16:17
Literal: Answering now - Jesus said to him Blessed are you Simon Barjona For flesh and blood not revealed [it] to you but the Father of Me who [is] in the heavens
KJV: And  Jesus  answered  and said  unto him,  Blessed  Simon  Barjona:  for  flesh  and  blood  not  revealed  but  Father  which  is in  heaven. 

Matthew 16:18
Literal: I also now to you say that you are Peter and on this the rock I will build My - church [the] gates of hades not will prevail against it
KJV: And  I say  also  That  thou  Peter,  and  upon  rock  I will build  church;  and  the gates  of hell  not  prevail against  it. 

Matthew 16:20
Literal: Then instructed He the disciples that to no one they should say that He is the Christ
KJV: Then  charged he  his  disciples  that  they should tell  no man  that  he  the Christ. 

Matthew 16:21
Literal: From that time began - Jesus Christ to show to the disciples of Him that it is necessary for Him to Jerusalem to go away and many things to suffer the elders chief priests scribes to be killed on the third day to be raised
KJV: From  that time forth  began  Jesus  to shew  unto his  disciples,  how that  he  must  go  unto  Jerusalem,  and  suffer  many things  of  the elders  and  chief priests  and  scribes,  and  be killed,  and  be raised again  the third  day. 

Matthew 16:23
Literal: - And having turned He said - to Peter Get behind Me Satan A stumbling block you are to Me For not your thoughts are of the things - of God but the things of men
KJV: But  he turned,  and said  unto Peter,  Get thee  behind  Satan:  art  an offence  for thou savourest  not  the things  that be of God,  but  those that be of men. 

Matthew 16:28
Literal: Truly I say to you - there are some of those here standing who no not shall taste of death until - they have seen the Son - of Man coming in the kingdom of Him
KJV: Verily  I say  some  standing  here,  which  taste  of death,  till  the Son  of man  coming  in  his  kingdom. 

Matthew 17:10
Literal: And asked Him the disciples saying Why then scribes say that Elijah it behooves to come first
KJV: And  his  disciples  asked  him,  saying,  Why  then  say  the scribes  that  Elias  must  first  come? 

Matthew 17:12
Literal: I say however to you that Elijah already is come and not they knew him but did to him whatever they desired Thus also the Son - of Man is about to suffer from them
KJV: But  I say  That  Elias  is come  already,  and  they knew  him  not,  but  have done  unto  him  whatsoever  they listed.  Likewise  shall  also  the Son  of man  suffer  of  them. 

Matthew 17:13
Literal: Then understood the disciples that concerning John the Baptist He spoke to them
KJV: Then  the disciples  understood  that  he spake  unto them  of  John  the Baptist. 

Matthew 17:15
Literal: and saying Lord have mercy on my - son for he is epileptic miserably suffers often for he falls into the fire water
KJV: Lord,  have mercy  son:  for  he is lunatick,  and  sore  vexed:  for  ofttimes  he falleth  into  the fire,  and  oft  into  the water. 

Matthew 18:10
Literal: See [that] not you despise one of the little ones of these I say for to you that the angels of them in [the] heavens continually always behold the face of the Father of me who [is]
KJV: Take heed  that ye despise  not  one  little ones;  for  I say  That  in  heaven  their  angels  do always  behold  the face  Father  which  is in  heaven. 

Matthew 18:13
Literal: And if he should find it truly I say to you that he rejoices over it more than over the ninety nine - not having gone astray
KJV: And  if so  be  that he find  it,  verily  I say  he rejoiceth  more  of  that  sheep, than  of  the ninety and nine  which  not  astray. 

Matthew 18:19
Literal: Again truly I say to you that if two might agree of you on the earth concerning any matter that they shall ask it will be done for them by the Father of Me who [is] in [the] heavens
KJV: Again  I say  That  if  two  shall agree  on  earth  as touching  any  thing  that  they shall ask,  it shall be done  for them  of  Father  which  is in  heaven. 

Matthew 19:4
Literal: Which now answering He said Not have you read that the [One] having created from [the] beginning male and female made them
KJV: And  he answered  and said  unto them,  not  read,  that  he which  made  them at  the beginning  made  them  male  and  female, 

Matthew 19:8
Literal: He says to them - Moses in view of the hardness of heart of you allowed you to divorce the wives from [the] beginning however not was [it] this way
KJV: He saith  unto them,  Moses  because of  hearts  suffered  to put away  wives:  but  from  the beginning  it was  not  so. 

Matthew 19:9
Literal: I say now to you that whoever - shall divorce - wife of him except for sexual immorality and shall marry another commits adultery and he who her [that is] put away marries commits adultery
KJV: And  I say  Whosoever  shall put away  his  wife,  it be for  fornication,  and  shall marry  another,  committeth adultery:  and  whoso marrieth  her which  is put away  doth commit adultery. 

Matthew 19:23
Literal: - And Jesus said to the disciples of Him Truly I say to you that a rich man with difficulty will enter into the kingdom of the heavens
KJV: Then  said  Jesus  unto his  disciples,  Verily  I say  That  a rich man  shall hardly  enter  into  the kingdom  of heaven. 

Matthew 19:28
Literal: - And Jesus said to them Truly I say to you that you - having followed Me in the regeneration when shall sit down the Son - of Man upon [the] throne of glory of Him will sit also you on twelve thrones judging the twelve tribes of Israel
KJV: And  Jesus  said  unto them,  Verily  I say  That  which  have followed  in  the regeneration  when  the Son  of man  shall sit  in  the throne  of his  glory,  also  shall sit  upon  twelve  thrones,  judging  the twelve  tribes  of Israel. 

Matthew 20:7
Literal: They say to him Because no one us has hired He says to them Go also You into the vineyard and whatever . . . may be right you shall receive
KJV: They say  unto him,  Because  no man  hath hired  He saith  unto them,  Go  also  into  the vineyard;  and  whatsoever  right,  that shall ye receive. 

Matthew 20:10
Literal: And having come the first they thought that more they will receive but they received those each a denarius also themselves
KJV: when the first  came,  they supposed  that  they should have received  more;  and  received  every man  a penny. 

Matthew 20:15
Literal: Or not is it lawful for me what I will to do with that which [is] mine Or the eye of you envious is because I generous am
KJV: Is it not  lawful  to do  what  I will  with  mine own?  eye  evil,  because  am  good? 

Matthew 20:25
Literal: - And Jesus having called to [him] them said You know that the rulers of the Gentiles exercise lordship over them and great ones exercise authority over
KJV: But  Jesus  called  them  unto him, and said,  Ye know  that  the princes  of the Gentiles  exercise dominion over  them,  and  they that are great  exercise authority upon  them. 

Matthew 20:30
Literal: And behold two blind [men] sitting beside the road having heard that Jesus is passing by cried out saying Lord Have mercy on us Son of David
KJV: And,  behold,  two  blind men  sitting  by the way  side,  when they heard  that  Jesus  passed by,  cried out,  saying,  Have mercy  O Lord,  thou Son  of David. 

Matthew 21:3
Literal: And if anyone to you says anything you will say that the Lord of them need has Immediately then he will send them
KJV: And  if  any man  say  ought  ye shall say,  The Lord  hath  need  of them;  and  straightway  he will send  them. 

Matthew 21:16
Literal: and said to Him Hear you what these say - And Jesus says to them Yes never did you read - Out of [the] mouth of babes sucklings You have prepared for yourself praise
KJV: And  said  unto him,  Hearest thou  what  these  say?  And  Jesus  saith  unto them,  Yea;  have ye never  read,  Out of  the mouth  of babes  and  sucklings  thou hast perfected  praise? 

Matthew 21:31
Literal: Which of the two did the will of the father They say The first Says to them - Jesus Truly I say to you that the tax collectors and the prostitutes go before you into the kingdom - of God
KJV: Whether  of  them twain  did  the will  of his father?  They say  unto him,  The first.  Jesus  saith  unto them,  Verily  I say  That  the publicans  and  the harlots  into  the kingdom  of God  before 

Matthew 21:43
Literal: Because of this I say to you that will be taken away from you the kingdom - of God and it will be given to a people producing the fruits of it
KJV: Therefore  say I  The kingdom  of God  shall be taken  from  and  given  to a nation  bringing forth  the fruits  thereof. 

Matthew 21:45
Literal: And having heard the chief priests Pharisees the parables of Him they knew that about them He speaks
KJV: And  when the chief priests  and  Pharisees  had heard  his  parables,  they perceived  that  he spake  of  them. 

Matthew 22:16
Literal: And they send to Him the disciples of them with the Herodians saying Teacher we know that TRUE You are the way - of God in [the] truth You teach not there is care to You about no one for You look on [the] appearance of men
KJV: And  they sent out  unto him  disciples  with  the Herodians,  saying,  Master,  we know  that  true,  and  teachest  the way  of God  in  truth,  neither  carest  for  any  man: for  thou regardest  not  the person  of men. 

Matthew 22:34
Literal: - And the Pharisees having heard that He had silenced the Sadducees were gathered together the same
KJV: But  when the Pharisees  had heard  that  the Sadducees  to silence,  they were gathered together. 

Matthew 23:10
Literal: Neither be called instructors since [the] instructor of you is One the Christ
KJV: Neither  be ye called  masters:  one  Master,  even Christ. 

Matthew 23:13
Literal: Woe however to you scribes and Pharisees hypocrites For you shut up the kingdom of the heavens before - men You for neither enter nor even those who are entering do you allow to go in
KJV: But  woe  scribes  and  Pharisees,  hypocrites!  for  ye shut up  the kingdom  of heaven  against  men:  for  neither  go in  yourselves, neither  suffer ye  them that are entering 

Matthew 23:14
Literal: Woe to you scribes and Pharisees hypocrites for you devour the houses - of widows as a pretext at great length are praying Because of this you shall receive greater condemnation
KJV: Woe  scribes  and  Pharisees,  hypocrites!  for  ye devour  widows'  houses,  and  for a pretence  long  prayer:  therefore  ye shall receive  damnation. 

Matthew 23:15
Literal: Woe to you scribes and Pharisees hypocrites For you traverse the sea dry [land] to make one convert when he has become [so] you make him a son of hell twofold more than yourselves
KJV: Woe  scribes  and  Pharisees,  hypocrites!  for  ye compass  sea  and  land  to make  one  proselyte,  and  when  he is made,  ye make  him  twofold more  the child  of hell 

Matthew 23:23
Literal: Woe to you scribes and Pharisees hypocrites For you pay tithes of - mint dill cumin you have neglected the weightier [matters] of the law - justice mercy faithfulness These now it behooved you to do those not to be leaving aside
KJV: Woe  scribes  and  Pharisees,  hypocrites!  for  ye pay tithe  of mint  and  anise  and  cummin,  and  have omitted  the weightier  matters of the law,  judgment,  mercy,  and  faith:  ought ye  to have done,  and not  the other  undone. 

Matthew 23:25
Literal: Woe to you scribes and Pharisees hypocrites For you cleanse the outside of the cup of the dish inside however they are full of greed self-indulgence
KJV: Woe  scribes  and  Pharisees,  hypocrites!  for  ye make clean  the outside  of the cup  and  of the platter,  but  within  they are full  of  extortion  and  excess. 

Matthew 23:27
Literal: Woe to you scribes and Pharisees hypocrites For you are like tombs having been whitewashed which outwardly indeed appear beautiful Inside however they are full of bones of [the] dead of all impurity
KJV: Woe  scribes  and  Pharisees,  hypocrites!  for  ye are like  unto whited  sepulchres,  which  indeed  appear  beautiful  outward,  but  are within  full  of dead  men's bones,  and  of all  uncleanness. 

Matthew 23:29
Literal: Woe to you scribes and Pharisees hypocrites For you build the tombs of the prophets adorn the monuments righteous
KJV: Woe  scribes  and  Pharisees,  hypocrites!  because  ye build  the tombs  of the prophets,  and  garnish  the sepulchres  of the righteous, 

Matthew 23:31
Literal: Thus you bear witness to yourselves that sons you are of those having murdered the prophets
KJV: Wherefore  ye be witnesses  unto yourselves,  that  the children  of them which killed  the prophets. 

Matthew 24:32
Literal: Of now the fig tree learn the parable When already the branch of it may have become tender and the leaves it puts forth you know that near [is] the summer
KJV: Now  learn  a parable  of  the fig tree;  When  his  branch  is  yet  tender,  and  putteth forth  leaves,  ye know  that  summer  is nigh: 

Matthew 24:33
Literal: Thus also you when you see all these things know that near He is at [the] doors
KJV: So  likewise  when  all  know  that  near,  even at  the doors. 

Matthew 24:34
Literal: Truly I say to you that no not will have passed away the generation this until - all these things shall have taken place
KJV: Verily  I say  This  generation  pass,  till  all  be fulfilled. 

Matthew 24:42
Literal: Keep watch therefore for not you know on what day the Lord of you comes
KJV: Watch  therefore:  for  ye know  not  what  Lord  doth come. 

Matthew 24:43
Literal: This then know that if had known the master of the house in what time of night thief comes he would have watched - and not have allowed to be broken into the house of him
KJV: But  know  this,  that  if  the goodman of the house  had known  in what  watch  the thief  would come,  he would  have watched,  and  would  not  have suffered  his  house  to be broken up. 

Matthew 24:44
Literal: Because of this also you be ready for in that not you expect hour the Son - of Man comes
KJV: Therefore  be  also  ready:  for  in such  an hour  as ye think  not  the Son  of man  cometh. 

Matthew 24:47
Literal: Truly I say to you that over all the possessing of him he will set him
KJV: Verily  I say  That  him  ruler  over  all  his 

Matthew 25:8
Literal: - And the foolish to the wise said Give us of the oil of you for the lamps of us are going out
KJV: And  the foolish  said  unto the wise,  Give  of  oil;  for  lamps  are gone out. 

Matthew 25:13
Literal: Watch therefore for neither do you know the day nor hour in which the Son - of Man comes
KJV: Watch  therefore,  for  ye know  neither  the day  nor  the hour  wherein  the Son  of man  cometh. 

Matthew 25:24
Literal: Having come then also the [one] the one talent having received he said Master I knew you that hard you are a man reaping where not you did sow and gathering from where not you did scatter
KJV: Then  he which had received  the one  talent  came  and said,  Lord,  I knew  that  an hard  man,  reaping  where  not  sown,  and  gathering  where  not  strawed: 

Matthew 25:26
Literal: Answering now the master of him said to him Wicked servant and lazy You knew that I reap where not I sowed gather from where not I scattered
KJV: His  lord  answered  and said  unto him,  Thou wicked  and  slothful  servant,  thou knewest  that  I reap  where  I sowed  not,  and  gather  where  not  strawed: 

Matthew 26:2
Literal: You know that after two days the Passover takes place and the Son - of Man is delivered over - to be crucified
KJV: Ye know  that  after  two  days  is  the feast of the passover,  and  the Son  of man  is betrayed  to  be crucified. 

Matthew 26:21
Literal: And [as] they were eating to them He said Truly I say to you that one of you will betray Me
KJV: And  as they  did eat,  he said,  Verily  I say  that  one  of  shall betray 

Matthew 26:34
Literal: Said to him - Jesus Truly I say to you that during this - night before [the] rooster crowing three times you will deny Me
KJV: Jesus  said  unto him,  Verily  I say  That  this  night,  before  the cock  crow,  thou shalt deny  thrice. 

Matthew 26:53
Literal: Or think you that not I am able to call upon the Father of Me and He will furnish to Me presently more than twelve legions of angels
KJV: Thinkest thou  that  I cannot  now  pray  Father,  and  he shall presently give  more  than  twelve  legions  of angels? 

Matthew 26:54
Literal: How then should be fulfilled the Scriptures that so it must be
KJV: But how  then  shall the scriptures  be fulfilled,  that  thus  it must  be? 

Matthew 26:72
Literal: And again he denied with an oath - Not I know the man
KJV: And  again  he denied  with  an oath,  not  know  the man. 

Matthew 26:74
Literal: Then he began to curse and to swear - Not I know the man immediately a rooster crowed
KJV: Then  began he  to curse  and  to swear,  saying,  I know  not  the man.  And  immediately  the cock  crew. 

Matthew 26:75
Literal: And remembered - Peter the word of Jesus He having said - Before [the] rooster crowing three times you will deny Me having gone out he wept bitterly
KJV: And  Peter  the word  of Jesus,  which  said  Before  the cock  crow,  thou shalt deny  thrice.  And  he went out,  and  wept  bitterly. 

Matthew 27:3
Literal: Then having seen Judas the [one] having delivered up Him that He was condemned having regretted [it] he returned the thirty pieces of silver to the chief priests and elders
KJV: Then  Judas,  which  had betrayed  him,  that  he was condemned,  repented himself,  the thirty  pieces of silver  to the chief priests  and  elders, 

Matthew 27:18
Literal: He knew for that through envy they delivered up him
KJV: For  he knew  that  for  envy  they had delivered  him. 

Matthew 27:24
Literal: Having seen now - Pilate that nothing it availed but rather a riot is arising having taken water he washed the hands before the crowd saying Guiltless I am of the blood of this For yourselves you will see
KJV: When  Pilate  that  he could prevail  nothing,  but  that rather  a tumult  was made,  he took  water,  and washed  his hands  before  the multitude,  saying,  I am  innocent  of  the blood 

Matthew 27:43
Literal: He trusted on - God Let Him deliver now if He wants Him He said for - Of God I am [the] Son
KJV: He trusted  in  God;  let him deliver  him  now,  if  he will have  him:  for  he said,  I am  the Son  of God. 

Matthew 27:47
Literal: Some then of those who there were standing having heard began saying - Elijah calls this [man]
KJV: Some of them  that stood  there,  when they heard  This  man calleth for  Elias. 

Matthew 27:63
Literal: saying Sir we have remembered how that - deceiver said while living After three days I arise
KJV: Saying,  Sir,  that  that  deceiver  said,  while he was yet  alive,  After  three  days  I will rise again. 

Matthew 28:5
Literal: Answering now the angel said to the women Not fear you I know for that Jesus the [One] having been crucified you seek
KJV: And  the angel  answered  and said  unto the women,  Fear  not  for  I know  that  ye seek  Jesus,  which  was crucified. 

Matthew 28:7
Literal: And quickly having gone say to the disciples of Him that He is risen from the dead behold He goes before you into - Galilee there Him you will see I have told you
KJV: And  go  quickly,  and tell  his  disciples  that  he is risen  from  the dead;  and,  behold,  he goeth before  into  Galilee;  there  him:  lo,  I have told 

Matthew 28:13
Literal: saying Say that the disciples of Him by night having come stole Him we being asleep
KJV: Saying,  Say ye,  His  disciples  came  by night,  and stole  him  slept. 

Mark 1:15
Literal: and saying - Has been fulfilled the time has drawn near the kingdom - of God repent believe in the gospel
KJV: And  saying,  The time  is fulfilled,  and  the kingdom  of God  is at hand:  repent ye,  and  believe  the gospel. 

Mark 1:34
Literal: And He healed many sick being of various diseases demons many He cast out not He would allow to speak the because they knew Him Christ to be
KJV: And  he healed  many  that were  sick  of divers  diseases,  and  cast out  many  devils;  and  suffered  not  the devils  to speak,  because  they knew  him. 

Mark 1:37
Literal: and having found Him also they say to Him - Everyone seeks You
KJV: And  when they had found  him,  they said  unto him,  All  men seek 

Mark 1:40
Literal: And comes to Him a leper imploring kneeling down to Him and saying to Him - If You are willing You are able me to cleanse
KJV: And  there came  a leper  to  him,  beseeching  him,  and  kneeling down  to him,  and  saying  unto him,  If  thou wilt,  thou canst  clean. 

Mark 2:1
Literal: And He having entered again into Capernaum after [some] days it was heard that in [the] house He is
KJV: And  again  he entered  into  Capernaum  after  some days;  and  it was noised  that  in  the house. 

Mark 2:8
Literal: And immediately having known - Jesus in the spirit of Him that thus they are reasoning within themselves He says to them Why these things reason you in the hearts of you
KJV: And  immediately  when Jesus  perceived  in his  spirit  that  they so  reasoned  within  themselves,  unto them,  Why  reason ye  in  hearts? 

Mark 2:10
Literal: That however you might know that authority has the Son - of Man to forgive sins on the earth He says to the paralytic
KJV: But  that  ye may know  that  the Son  of man  hath  power  on  earth  to forgive  sins,  (he saith  to the sick of the palsy,) 

Mark 2:12
Literal: And he arose immediately having taken up the mat he went forth before all so as for to be amazed all to glorify - God saying - Thus never did we see
KJV: And  immediately  he arose,  took up  the bed,  and  went forth  them all;  insomuch that  all  amazed,  and  glorified  God,  saying,  never  it on this fashion. 

Mark 2:16
Literal: And the scribes of the Pharisees having seen Him eating with the sinners tax collectors were saying to the disciples of Him Why does He eat
KJV: And  when the scribes  and  Pharisees  him  eat  with  publicans  and  sinners,  unto his  disciples,  is it that  he eateth  and  with  publicans  and  sinners? 

Mark 2:17
Literal: And having heard - Jesus says to them - No need have those being strong of a physician but sick being Not I came to call [the] righteous but sinners
KJV: When  Jesus  heard  it, he saith  unto them,  They that are whole  have  no  need  of the physician,  but  they that are  sick:  I came  not  to call  the righteous,  but  sinners 

Mark 3:11
Literal: And the spirits - unclean whenever Him they beheld were falling down before Him crying out saying - You are the Son - of God
KJV: And  unclean  spirits,  when  they saw  him,  fell down before  him,  and  cried,  saying,  Thou  the Son  of God. 

Mark 3:21
Literal: And having heard [of it] those belonging to Him went out to seize Him they were saying for - He is out of His mind
KJV: And  when his  friends  heard  of it, they went out  to lay hold  on him:  for  He is beside himself. 

Mark 3:22
Literal: And the scribes those from Jerusalem having come down were saying - Beelzebul He has By the prince of the demons He casts out the demons
KJV: And  the scribes  which  came down  from  Jerusalem  He hath  Beelzebub,  and  by  the prince  of the devils  casteth he out  devils. 

Mark 3:28
Literal: Truly I say to you that all will be forgiven the sons the of men the sins and the blasphemies as many as if they shall have blasphemed
KJV: Verily  I say  All  sins  shall be forgiven  unto the sons  of men,  and  blasphemies  wherewith  they shall blaspheme: 

Mark 3:30
Literal: For they were saying A spirit unclean he has
KJV: Because  He hath  an unclean  spirit. 

Mark 4:21
Literal: And He was saying to them - Not is brought in the lamp so that under the basket it might be put or the bed [Is it] not that upon lampstand
KJV: And  unto them,  Is  a candle  brought  to  be put  under  a bushel,  or  under  a bed?  and not  to  on  a candlestick? 

Mark 4:29
Literal: When then offers itself the fruit immediately he sends the sickle for has come harvest
KJV: But  when  the fruit  is brought forth,  immediately  he putteth in  the sickle,  because  the harvest  is come. 

Mark 4:38
Literal: And He was in the stern on the cushion sleeping they awaken Him say to Him Teacher not is it concern to You that we perish
KJV: And  he  in  the hinder part of the ship,  asleep  on  a pillow:  and  him,  and  say  unto him,  Master,  carest  not  that  we perish? 

Mark 4:41
Literal: And they feared [with] fear great were saying to each other Who then this is that even the wind the sea obey Him
KJV: And  they feared  exceedingly,  and  to  another,  What  manner of man  this,  that  even  the wind  and  the sea  obey  him? 

Mark 5:9
Literal: And He was asking him What [is] [the] name of you saying he answered Legion [is] name to Me because many we are
KJV: And  he asked  him,  What  name?  And  saying,  name  is Legion:  for  many. 

Mark 5:23
Literal: and he begs Him much saying - The little daughter of me at the end is holding that having come You would lay the hands on her so that she might be cured she shall live
KJV: And  besought  him  greatly,  saying,  little daughter  lieth  at the point of death:  I pray thee, come  and  lay  thy hands  on her,  she may be healed;  and  she shall live. 

Mark 5:28
Literal: She was saying for - If I shall touch even the garments of Him I will be healed
KJV: For  I may touch  but  his  clothes,  I shall be whole. 

Mark 5:29
Literal: And immediately was dried up the flow of the blood of her she knew in the body that she was healed from the affliction
KJV: And  straightway  the fountain  of her  blood  was dried up;  and  she felt  in her body  that  she was healed  of  that plague. 

Mark 5:35
Literal: [While] yet He is speaking they come from the ruler of synagogue’s [house] saying - The daughter of You is dead why still trouble you the Teacher
KJV: he  yet  spake,  there came  from  the ruler of the synagogue's  house certain which said,  daughter  is dead:  why  troublest thou  the Master  any further? 

Mark 6:4
Literal: And said to them - Jesus - Not is a prophet without honor if not in the hometown of him among - relatives household
KJV: Jesus  unto them,  A prophet  not  without honour,  in  his own  country,  and  among  his own kin,  and  in  his own  house. 

Mark 6:14
Literal: And heard - King Herod well known for became the name of Him they were saying - John the [one] baptizing is risen out from [the] dead because of this operate the miraculous powers in him
KJV: And  king  Herod  heard  of him; (for  his  name  was  spread abroad:)  and  That  John  the Baptist  was risen  from  the dead,  and  therefore  mighty works  do shew forth themselves  in  him. 

Mark 6:15
Literal: Others however were saying - Elijah He is now A prophet like one of the prophets
KJV: Others  That  Elias.  And  others  That  a prophet,  as  one of  the prophets. 

Mark 6:17
Literal: Himself for - Herod having sent seized - John and bound him in prison on account of Herodias the wife of Philip the brother of him because her he had married
KJV: For  Herod  himself  had sent forth  and laid hold  upon John,  and  bound  him  in  prison  Herodias'  sake,  his  brother  Philip's  wife:  for  he had married  her. 

Mark 6:18
Literal: Had been saying for - John - to Herod - Not it is lawful for you to have the wife of the brother of you
KJV: For  John  unto Herod,  not  lawful  to have  brother's  wife. 

Mark 6:23
Literal: And he swore to her Whatever that if me you might ask I will give you up to half of the kingdom of me
KJV: And  he sware  unto her,  Whatsoever  thou shalt ask  I will give  unto  the half  kingdom. 

Mark 6:34
Literal: And having gone out He saw a great crowd was moved with compassion toward them because they were like sheep not having a shepherd He began to teach many things
KJV: And  when he came out,  much  people,  and  was moved with compassion  toward  them,  because  as  sheep  not  having  a shepherd:  and  he began  to teach  them  many things. 

Mark 6:35
Literal: And already the hour late being having come to Him the disciples of Him were saying - Desolate is the place already [it is] an hour late
KJV: And  when the day  was  now  far spent,  his  disciples  came  unto him,  a desert  place,  and  now  the time  is far passed: 

Mark 6:49
Literal: - And having seen Him on the sea walking they thought that a ghost [it] is and cried out
KJV: But  him  walking  upon  the sea,  they supposed  a spirit,  and  cried out: 

Mark 6:55
Literal: they ran around all the country that and they began on the mats those sick being to carry about to wherever they were hearing that He is
KJV: And ran through  that  whole  and began  to carry about  in  beds  those that were  sick,  where  they heard  he was. 

Mark 7:2
Literal: And they had seen some of the disciples of Him that with defiled hands that is unwashed are eating the bread
KJV: And  some  of his  disciples  eat  bread  with defiled,  with unwashen,  hands, 

Mark 7:6
Literal: - And He said to them Rightly prophesied Isaiah concerning you - hypocrites as it has been written - This people with the lips Me honors - but the heart of them far away is kept from Me
KJV: and  said  unto them,  Well  hath Esaias  prophesied  of  hypocrites,  as  it is written,  This  people  honoureth  with their lips,  but  their  heart  is  far  from 

Mark 7:18
Literal: And He says to them Thus also you without understanding are Not understand you that everything - from outside entering into the man is able him to defile
KJV: And  he saith  unto them,  so  without understanding  also?  not  perceive,  that  whatsoever thing  from without  entereth  into  the man,  it cannot  defile  him; 

Mark 7:19
Literal: because not it enters of him into the heart but belly and the sewer goes out purifying all the food
KJV: Because  it entereth  not  into  his  heart,  but  into  the belly,  and  goeth out  into  the draught,  purging  all  meats? 

Mark 7:20
Literal: He was saying now - That out of the man going forth that defiles the man
KJV: And  That which cometh  out of  the man,  that  defileth  the man. 

Mark 8:2
Literal: I am moved with compassion upon the crowd because already days three they continue with Me and nothing have that they might eat
KJV: I have compassion  on  the multitude,  because  now  been  three  days,  and  have  nothing  to eat: 

Mark 8:4
Literal: And answered Him the disciples of Him - From where these will be able anyone here to satisfy with bread in this desolate place
KJV: And  his  disciples  answered  him,  From whence  can  a man  satisfy  men with bread  here  in  the wilderness? 

Mark 8:16
Literal: And they were reasoning with one another because loaves not they have
KJV: And  they reasoned  among  themselves,  It is because  we have  no  bread. 

Mark 8:17
Literal: And having known [it] He says to them Why reason you because loaves not you have Not yet do you perceive nor understand Hardened do you have the heart of you
KJV: And  knew  it, he saith  unto them,  Why  reason ye,  because  ye have  no  bread?  perceive ye  not yet,  neither  understand?  have ye  heart  hardened? 

Mark 8:24
Literal: And having looked up he was saying I see the men for as trees I see [them] walking
KJV: And  he looked up,  I see  men  as  trees,  walking. 

Mark 8:28
Literal: - And they answered Him saying - John the Baptist and others Elijah now one of the prophets
KJV: And  John  the Baptist:  but  some  say, Elias;  and  others,  One  of the prophets. 

Mark 8:31
Literal: And He began to teach them that it is necessary for the Son - of Man many things to suffer to be rejected by the elders chief priests scribes to be killed after three days to rise [again]
KJV: And  he began  to teach  them,  that  the Son  of man  must  suffer  many things,  and  be rejected  the elders,  and  of the chief priests,  and  scribes,  and  be killed,  and  after  three  days  rise again. 

Mark 8:33
Literal: - And having turned and having looked upon the disciples of Him He rebuked Peter said Get behind Me Satan for not you have in mind the things of God but things of men
KJV: But  when he had turned about  and  on his  disciples,  he rebuked  Peter,  saying,  Get thee  behind  Satan:  for  thou savourest  not  the things that be of God,  but  the things that be of men. 

Mark 9:1
Literal: And He was saying to them Truly I say to you that there are some here of those standing who no not shall taste of death until - they see the kingdom - of God having come with power
KJV: And  he said  unto them,  Verily  I say  That  some  of them that stand  here,  which  taste  of death,  till  the kingdom  of God  come  with  power. 

Mark 9:11
Literal: And they were asking Him saying - Say the scribes that Elijah it behooves to come first
KJV: And  they asked  him,  saying,  Why  say  the scribes  that  Elias  must  first  come? 

Mark 9:13
Literal: But I say to you that also Elijah has come and they did to him whatever they desired as it has been written of him
KJV: But  I say  That  Elias  indeed  come,  and  they have done  unto him  whatsoever  they listed,  as  it is written  of  him. 

Mark 9:25
Literal: Having seen now - Jesus that was running together a crowd He rebuked the spirit - unclean saying to it - Mute and deaf spirit I command you come out of him no more may you enter into him
KJV: When  Jesus  that  the people  came running together,  he rebuked  the foul  spirit,  saying  unto him,  Thou dumb  and  deaf  spirit,  charge  come  out of  him,  and  enter  no more  into  him. 

Mark 9:26
Literal: And having cried out much having thrown him into convulsions it came out he became as if dead in order for - many to say that he was dead
KJV: And  the spirit cried,  and  rent  sore,  and came out of him:  and  he was  as  one dead;  insomuch  that  many  said,  He is dead. 

Mark 9:28
Literal: And having entered He into a house the disciples of Him in private were asking Him Why we not were able to cast out it
KJV: And  when he  was come  into  the house,  his  disciples  asked  him  privately,  Why  could  not  him  out? 

Mark 9:31
Literal: He was teaching for the disciples of Him and He was saying to them - The Son - of Man is delivered into [the] hands of men they will kill Him having been killed on the third day He will arise
KJV: For  he taught  his  disciples,  and  unto them,  The Son  of man  is delivered  into  the hands  of men,  and  they shall kill  him;  and  after that he is killed,  he shall rise  day. 

Mark 9:38
Literal: Answered Him - John Teacher we saw someone in the name of You casting out demons who not does follow us and we were forbidding him because he was following us
KJV: John  him,  Master,  one  casting out  devils  name,  and  he followeth  not  and  we forbad  him,  because  he followeth  not 

Mark 9:41
Literal: Whoever for - might give to drink you a cup of water in name because Christ’s you are truly I say to you that no not shall he lose the reward of him
KJV: For  whosoever  a cup  of water  to drink  in  name,  because  to Christ,  verily  I say  lose  his  reward. 

Mark 10:33
Literal: - Behold we go up to Jerusalem and the Son - of Man will be betrayed to the chief priests scribes they will condemn Him to death will betray to the Gentiles
KJV: Saying,  Behold,  we go up  to  Jerusalem;  and  the Son  of man  shall be delivered  unto the chief priests,  and  unto the scribes;  and  they shall condemn  him  to death,  and  shall deliver  him  to the Gentiles: 

Mark 10:42
Literal: And having called near them - Jesus says to them You know that those being accounted to rule over the Gentiles exercise lordship over them great ones of them exercise authority over
KJV: Jesus  called  them  to him, and saith  unto them,  Ye know  that  they which are accounted  to rule  over the Gentiles  exercise lordship  over them;  and  their  great ones  exercise authority  upon them. 

Mark 10:47
Literal: And having heard that Jesus of Nazareth it is he began to cry out to say Son of David Jesus have mercy on me
KJV: And  when he heard  that  Jesus  he began  to cry out,  and  say,  Jesus,  thou Son  of David,  have mercy 

Mark 11:3
Literal: And if anyone to you says Why are you doing this say Because the Lord of it need has soon it He will send back here
KJV: And  if  any man  say  Why  do ye  say ye  that  the Lord  hath  need  of him;  and  straightway  he will send  him  hither. 

Mark 11:17
Literal: And He began teaching was saying to them Not has it been written - The house of Me a house of prayer will be called for all the nations You however have made it a den of robbers
KJV: And  he taught,  unto them,  not  written,  house  shall be called  of all  nations  the house  of prayer?  but  have made  it  a den  of thieves. 

Mark 11:23
Literal: Truly I say to you that whoever - shall say to the mountain this Be you taken away and be you cast into the sea not shall doubt in the heart of him but shall believe what he says takes place it will be done for him
KJV: verily  I say  That  whosoever  shall say  mountain,  Be thou removed,  and  be thou cast  into  the sea;  and  not  doubt  in  his  heart,  but  shall believe  that  those things which  he saith  shall come to pass;  he  whatsoever  he saith. 

Mark 11:24
Literal: Because of this I say to you all things whatever praying also you ask believe that you receive and it will be
KJV: Therefore  I say  What  things  ye desire,  when ye pray,  believe  that  ye receive  them, and 

Mark 11:32
Literal: But should we say From men they were afraid of the people all for were holding - John truly that a prophet he was
KJV: But  we shall say,  Of  men;  they feared  for  all  men counted  John,  that  a prophet  indeed. 

Mark 12:6
Literal: Yet one having son beloved he sent him last to them saying - They will have respect for the son of me
KJV: Having  yet  one  son,  his  wellbeloved,  he sent  him  last  unto  them,  saying,  They will reverence  son. 

Mark 12:7
Literal: Those however - farmers to themselves said - This is the heir come let us kill him and ours will be the inheritance
KJV: But  those  husbandmen  said  among  themselves,  This  the heir;  come,  let us kill  him,  and  the inheritance 

Mark 12:12
Literal: And they were seeking Him to lay hold of they feared the crowd they knew for that against them the parable He had spoken having left they went away
KJV: And  they sought  to lay hold  on him,  but  feared  the people:  for  they knew  that  he had spoken  the parable  against  them:  and  they left  him,  and went their way. 

Mark 12:14
Literal: And having come they say to Him Teacher we know that TRUE You are not there is care to You about no one for You look on [the] appearance of men but on the basis of [the] truth the way - of God teach Is it lawful to give tribute to Caesar or not Should we pay not pay
KJV: when they were come,  they say  unto him,  Master,  we know  that  true,  and  carest  for  no man:  for  thou regardest  not  the person  of men,  but  teachest  the way  of God  in  truth:  Is it lawful  to give  tribute  to Caesar,  or  not? 

Mark 12:19
Literal: Teacher Moses wrote for us that if of anyone a brother should die and leave behind a wife not leave children that should take the brother of him the wife raise up seed for the brother
KJV: Master,  Moses  wrote  If  a man's  brother  die,  and  leave  his wife  behind him, and  leave  no  children,  that  his  brother  should take  his  wife,  and  raise up  seed  unto his  brother. 

Mark 12:26
Literal: Concerning now the dead that they rise not have you read in the book of Moses on the bush how spoke to him - God saying I [am] the of Abraham and the of Isaac of Jacob
KJV: And  as touching  the dead,  that  they rise:  not  read  in  the book  of Moses,  in  the bush  God  spake  unto him,  saying,  am the God  of Abraham,  and  the God  of Isaac,  and  the God  of Jacob? 

Mark 12:28
Literal: And having come up one of the scribes having heard them reasoning together having seen that well He answered them he questioned Him Which is commandment [the] first of all
KJV: And  one  of the scribes  came,  and having heard  them  reasoning together,  that  he had answered  them  well,  asked  him,  Which  the first  commandment  of all? 

Mark 12:29
Literal: Answered - Jesus The foremost is Hear this O Israel [The] Lord God of us One is
KJV: Jesus  answered  The  first  is, Hear,  O Israel;  The Lord  God  one  Lord: 

Mark 12:32
Literal: And said to Him the scribe Right Teacher according to truth You have spoken that One He is not there is another besides Him
KJV: And  the scribe  said  unto him,  Well,  Master,  thou hast said  the  truth:  for  one  and  none  other  but  he: 

Mark 12:34
Literal: And - Jesus having seen him that wisely he answered said to him Not far are you from the kingdom - of God no one no longer dared to question
KJV: And  when Jesus  that  he  answered  discreetly,  he said  unto him,  not  far  from  the kingdom  of God.  And  no man  after that  durst  ask  him 

Mark 12:35
Literal: And answering - Jesus was saying teaching in the temple How say the scribes that the Christ [the] son of David is
KJV: And  Jesus  answered  and said,  while he taught  in  the temple,  How  say  the scribes  that  Christ  the Son  of David? 

Mark 12:43
Literal: And having called to [Him] the disciples of Him He says to them Truly I say to you that the widow this - poor more than all has cast [in] of those casting into the treasury
KJV: And  he called  unto him his  disciples,  and saith  unto them,  Verily  I say  That  this  poor  widow  more  in,  than all  they which have cast  into  the treasury: 

Mark 13:6
Literal: Many will come in the name of Me saying - I am [He] and many they will mislead
KJV: many  shall come  in  name,  saying,  am  Christ; and  shall deceive  many. 

Mark 13:28
Literal: Of now the fig tree learn the parable When already the branch of it tender has become and it puts forth the leaves you know that near the summer is
KJV: Now  learn  a parable  of  the fig tree;  When  her  branch  is  yet  tender,  and  putteth forth  leaves,  ye know  that  summer  near: 

Mark 13:29
Literal: So also you when you see these things coming to pass know that near He is at [the] doors
KJV: So  in like manner,  when  come to pass,  know  that  nigh,  even at  the doors. 

Mark 13:30
Literal: Truly I say to you that no not will have passed away the generation this until that these things all shall have taken place
KJV: Verily  I say  that  this  generation  pass,  till  all  be done. 

Mark 14:14
Literal: And wherever if he might enter say to the master of the house that the Teacher says Where is the guest room of Me where the Passover with the disciples I may eat
KJV: And  wheresoever  he shall go in,  say ye  to the goodman of the house,  The Master  saith,  Where  the guestchamber,  where  I shall eat  the passover  with  disciples? 

Mark 14:18
Literal: And as were reclining they were eating - Jesus said Truly I say to you that one of you will betray Me who is eating with Me
KJV: And  as they  sat  and  did eat,  Jesus  said,  Verily  I say  One  of  which  eateth  with  shall betray 

Mark 14:21
Literal: For - indeed the Son - of Man goes as it has been written concerning Him woe however to the man that by whom the Son is betrayed better for him [it were] if not had been born man that
KJV: The Son  of man  indeed  goeth,  as  it is written  of  him:  but  woe  to that  man  by  whom  the Son  of man  is betrayed!  good  for that  man  if  he  never  been born. 

Mark 14:25
Literal: Truly I say to you that no more never not will I drink of the fruit of the vine until the day that when it I drink anew in the kingdom - of God
KJV: Verily  I say  drink  no more  of  the fruit  of the vine,  until  that  day  that  I drink  it  new  in  the kingdom  of God. 

Mark 14:27
Literal: And says to them - Jesus - All you will fall away in me on the night this for it has been written I will strike the shepherd the sheep will be scattered
KJV: And  Jesus  saith  unto them,  All ye  shall be offended  because of  night:  for  it is written,  I will smite  the shepherd,  and  the sheep  shall be scattered. 

Mark 14:30
Literal: And says to him - Jesus Truly I say to you that yourself now this - night before that twice [the] rooster crows three times Me you will deny
KJV: And  Jesus  saith  unto him,  Verily  I say  That  this day,  night,  before  the cock  crow  twice,  thou shalt deny  thrice. 

Mark 14:58
Literal: - We heard Him saying I will destroy the temple this the [one] made with hands and in three days another not made with hands I will build
KJV: heard  him  say,  will destroy  temple  that is made with hands,  and  within  three  days  I will build  another  made without hands. 

Mark 14:69
Literal: And the servant girl having seen him began again to say to those standing by - This [one] of them is
KJV: And  a maid  him  again,  and began  to say  to them that stood by,  This  one of  them. 

Mark 14:71
Literal: - But he began to curse and to swear - Not I know the man this whom you speak of
KJV: But  he began  to curse  and  to swear,  saying, I know  not  man  of whom  ye speak. 

Mark 14:72
Literal: And immediately for the second time a rooster crowed remembered - Peter the word that had said to him Jesus - Before [the] rooster twice crows three times Me you will deny having broken down he began to weep
KJV: And  the  second time  the cock  crew.  And  Peter  called to mind  the word  Jesus  said  unto him,  Before  the cock  crow  twice,  thou shalt deny  thrice.  And  when he thought thereon,  he wept. 

Mark 15:10
Literal: He was aware for that because of envy had delivered up Him the chief priests
KJV: For  he knew  that  the chief priests  had delivered  him  for  envy. 

Mark 15:39
Literal: Having seen then the centurion - standing from opposite of Him that thus He breathed His last he said Truly this man [the] Son of God was
KJV: And  when the centurion,  which  stood  over  against  him,  that  he so  and gave up the ghost,  he said,  Truly  this  man  the Son  of God. 

Mark 16:4
Literal: And having looked up they see that has been rolled away the stone it was for large extremely
KJV: And  when they looked,  they saw  that  the stone  was rolled away:  for  very  great. 

Mark 16:7
Literal: But go say the disciples of Him and - to Peter that He goes before you into - Galilee there Him will you see as He said to you
KJV: But  go your way,  tell  his  disciples  and  Peter  that  he goeth before  into  Galilee:  there  him,  as  he said 

Mark 16:11
Literal: And they having heard that He is alive and has been seen by her disbelieved
KJV: And they,  when they had heard  that  he was alive,  and  had been seen  of  her,  believed not. 

Mark 16:14
Literal: Afterward now were reclining they to the eleven He appeared and rebuked the unbelief of them hardness of heart because those having seen Him arisen from the dead not they believed
KJV: Afterward  he appeared  unto the eleven  as they  sat at meat,  and  upbraided  them with their  unbelief  and  hardness of heart,  because  they believed  not  them which had seen  him  after he was risen. 

Luke 1:22
Literal: Having come out then not he was able to speak to them and they recognized that a vision he had seen in the temple he was making signs remained mute
KJV: And  when he came out,  he could  not  speak  unto them:  and  they perceived  that  he had seen  a vision  in  the temple:  for  he  and  remained  speechless. 

Luke 1:25
Literal: - Thus to me has done the Lord in [the] days in which He looked upon [me] to take away [the] disgrace of me among men
KJV: Thus  the Lord  dealt  in  the days  wherein  he looked on  me, to take away  reproach  among  men. 

Luke 1:37
Literal: For not will be impossible with - God every thing
KJV: For  with  God  nothing  shall be impossible. 

Luke 1:45
Literal: And blessed [is] the [one] having believed that there will be a fulfillment to the things spoken to her from [the] Lord
KJV: And  blessed  is she that believed:  for  a performance  of those things which were told  her  from  the Lord. 

Luke 1:48
Literal: For He has looked upon the humiliation of the handmaiden of Him Behold for from - henceforth will count blessed me all the generations
KJV: For  he hath regarded  the low estate  of his  handmaiden:  for,  behold,  from  henceforth  all  generations  blessed. 

Luke 1:49
Literal: For has done to me great things the Mighty One And holy [is] the name of Him
KJV: For  he that is mighty  hath done  and  holy  is his  name. 

Luke 1:58
Literal: And heard the neighbors - relatives of her that was magnifying [the] Lord the mercy of Him with her they were rejoicing with her
KJV: And  her neighbours  and  her  cousins  heard  how  the Lord  had shewed great  mercy  upon  her;  and  they rejoiced  with her. 

Luke 1:61
Literal: And they said to her - No one is among the relatives of you who is called the name by this
KJV: And  they said  unto  her,  none  kindred  that  is called  name. 

Luke 1:68
Literal: Blessed be [the] Lord the God - of Israel because He has visited and has performed redemption [on] the people of Him
KJV: Blessed  be the Lord  God  of Israel;  for  he hath visited  and  redeemed  his  people, 

Luke 2:11
Literal: For has been born to you today a Savior who is Christ [the] Lord in [the] City of David
KJV: For  is born  this day  in  the city  of David  a Saviour,  which  Christ  the Lord. 

Luke 2:23
Literal: as it has been written in [the] law of [the] Lord - Every male opening a womb holy to the Lord shall be called
KJV: (As  it is written  in  the law  of the Lord,  Every  male  that openeth  the womb  shall be called  holy  to the Lord;) 

Luke 2:30
Literal: for have seen the eyes of me the salvation of You
KJV: For  eyes  salvation, 

Luke 2:49
Literal: And He said to them Why [is it] that you were seeking Me Not knew you in the [house] of the Father of Me it behooves to be
KJV: And  he said  unto  them,  How  is it that  ye sought  wist ye  not  that  must  about  Father's business? 

Luke 3:8
Literal: Produce therefore fruits worthy - of repentance and not begin to say in yourselves [As] father We have - Abraham I say for to you that is able - God from - stones these to raise up children - to Abraham
KJV: Bring forth  therefore  fruits  worthy  of repentance,  and  begin  not  to say  within  yourselves,  We have  Abraham  to our father:  for  I say  That  God  is able  of  stones  to raise up  children  unto Abraham. 

Luke 4:4
Literal: And answered to him - Jesus It has been written - Not on bread alone shall live the man but by every word of God
KJV: And  Jesus  answered  him,  It is written,  That  man  not  live  by  bread  alone,  but  by  every  word  of God. 

Luke 4:6
Literal: And said to Him the devil To You will I give the authority this all glory of it for to me it has been delivered to whom if I wish I give it
KJV: And  the devil  said  unto him,  All  power  will I give  and  the glory  of them:  for  that is delivered  and  to  whomsoever  I will  I give  it. 

Luke 4:10
Literal: It has been written for - To the angels of Him He will give orders concerning You - to guard You
KJV: For  it is written,  his  angels  charge  over  to keep 

Luke 4:11
Literal: and - in [their] hands will they bear You lest ever You strike against a stone the foot of You
KJV: And  in  their hands  up,  thou dash  foot  against  a stone. 

Luke 4:12
Literal: And answering said to him - Jesus - It has been said Not you shall test [the] Lord the God of you
KJV: And  Jesus  answering  said  unto him,  It is said,  not  tempt  the Lord  God. 

Luke 4:21
Literal: He began then to say to them - Today is fulfilled the Scripture this in the hearing of you
KJV: And  he began  to say  unto  them,  This  day  this  scripture  fulfilled  in  ears. 

Luke 4:24
Literal: He said then Truly I say to you that no prophet acceptable is in the hometown of him
KJV: And  he said,  Verily  I say  No  prophet  accepted  in  his own  country. 

Luke 4:32
Literal: and they were astonished at the teaching of Him for with authority was the message
KJV: And  they were astonished  at  his  doctrine:  for  his