ὅτι (properly neuter of
ὅστις), a conjunction (from
Homer down) (Latin
quod (cf.
Winers Grammar, § 53, 8 b.;
Buttmann, § 139, 51; § 149, 3)), marking:
I. the substance or contents (of a statement),
that;
1. joined to verbs of saying and declaring (where the accusative and infinitive is used in Latin):
ἀναγγέλλειν,
Acts 14:27;
διηγεῖσθαι,
Acts 9:27;
εἰπεῖν,
Matthew 16:20;
Matthew 28:7,
13;
John 7:42;
John 16:15;
1 Corinthians 1:15;
λέγειν,
Matthew 3:9;
Matthew 8:11;
Mark 3:28;
Luke 15:7;
John 16:20;
Romans 4:9 (
T Tr WH omit;
L brackets
ὅτι);
Romans 9:2, and very often;
προειρηκέναι,
2 Corinthians 7:3; before the
ὅτι in
Acts 14:22 supply
λέγοντες, contained in the preceding
παρακαλοῦντες (cf.
Buttmann, § 151, 11);
ὅτι after
γράφειν,
1 Corinthians 9:10;
1 John 2:12-14;
μαρτυρεῖν,
Matthew 23:31;
John 1:34;
John 3:28;
John 4:44;
ὁμολογεῖν,
Hebrews 11:13;
δεικνύειν,
Matthew 16:21;
δηλουν,
1 Corinthians 1:11;
διδάσκειν,
1 Corinthians 11:14. after
ἐμφανίζειν,
Hebrews 11:14;
δῆλον (
ἐστιν),
1 Corinthians 15:27;
Galatians 3:11;
1 Timothy 6:7 (where
L T Tr WH omit
δῆλον (and then
ὅτι simply introduces the reason,
because (
Buttmann, 358 (308) to the contrary)));
φανεροῦμαι (for
φανερόν γίνεται περί ἐμοῦ),
2 Corinthians 3:3;
1 John 2:19. It is added — to verbs of swearing, and to forms of oath and affirmation:
ὄμνυμι,
Revelation 10:6;
ζῶ ἐγώ (see
ζάω, I. 1, p. 270{a}),
Romans 14:11;
μάρτυρα τόν Θεόν ἐπικαλοῦμαι,
2 Corinthians 1:23;
πιστός ὁ Θεός,
2 Corinthians 1:18;
ἐστιν ἀλήθεια Χριστοῦ ἐν ἐμοί,
2 Corinthians 11:10;
ἰδού ἐνώπιον τοῦ Θεοῦ,
Galatians 1:20; cf. Fritzsche, Ep. ad Romans, ii., p. 242f; (
Winers Grammar, § 53, 9;
Buttmann, 394 (338)); — to verbs of perceiving, knowing, remembering, etc.:
ἀκούειν,
John 14:28;
βλέπειν,
2 Corinthians 7:8;
Hebrews 3:19;
James 2:22;
θέασθαι,
John 6:5;
γινώσκειν,
Matthew 21:45;
Luke 10:11;
John 4:53;
2 Corinthians 13:6;
1 John 2:5, etc.; after
τοῦτο,
Romans 6:6;
εἰδέναι,
Matthew 6:32;
Matthew 22:16;
Mark 2:10;
Luke 2:49;
John 4:42;
John 9:20,
24;
Romans 2:2;
Romans 6:9;
Philippians 4:15f, and very often
γνωστόν ἐστιν,
Acts 28:28;
ἐπιγινώσκειν,
Mark 2:8;
Luke 1:22;
Acts 4:13;
ἐπίστασθαί,
Acts 15:7;
νόειν,
Matthew 15:17;
ὁρᾶν,
James 2:24;
καταλαμβάνειν,
Acts 4:13;
Acts 10:34;
συνιέναι,
Matthew 16:12;
ἀγνοεῖν,
Romans 1:13;
Romans 2:4;
Romans 6:3, etc.;
ἀναγινώσκειν,
Matthew 12:5;
Matthew 19:4;
μνημονεύειν,
John 16:5; — to verbs of thinking, believing, judging, hoping:
λογίζεσθαι,
John 11:50 L T Tr WH; after
τοῦτο,
Romans 2:3;
2 Corinthians 10:11;
νομίζειν,
Matthew 5:17;
οἶμαι,
James 1:7;
πέπεισμαι,
Romans 8:38;
Romans 14:14;
Romans 15:14;
2 Timothy 1:5,
12;
πεποιθέναι,
Luke 18:9;
2 Corinthians 2:3;
Philippians 2:24;
Galatians 5:10;
2 Thessalonians 3:4;
Hebrews 13:18;
πιστεύειν,
Matthew 9:28;
Mark 11:23;
Romans 10:9;
ὑπολαμβάνειν,
Luke 7:43;
δοκεῖν,
Matthew 6:7;
Matthew 26:53;
John 20:15;
ἐλπίζειν,
Luke 24:21;
2 Corinthians 13:6;
κρίνειν τοῦτο ὅτι,
2 Corinthians 5:14 (15); — to verbs of emotion (where in Latin now the accusative and infinitive is used, now
quod):
θαυμάζειν Luke 11:38;
χαίρειν,
John 14:28;
2 Corinthians 7:9,
16;
Philippians 4:10;
2 John 1:4;
ἐν τούτῳ ὅτι,
Luke 10:20;
συγχαίρειν,
Luke 15:6,
9;
μέλει μοι (
σοι,
αὐτῷ),
Mark 4:38;
Luke 10:40; — to verbs of praising, thanking, blaming (where the Latin uses
quod):
ἐπαινεῖν,
Luke 16:8;
1 Corinthians 11:2,
17;
ἐξομολογεῖσθαι,
Matthew 11:25;
Luke 10:21;
εὐχαριστεῖν,
Luke 18:11;
χάρις τῷ Θεῷ,
Romans 6:17;
χάριν ἔχω τίνι,
1 Timothy 1:12;
ἔχω κατά τίνος,
ὅτι etc.
Revelation 2:4;
ἔχω τοῦτο ὅτι, I have this (which is praiseworthy) that,
Revelation 2:6; add,
John 7:23 (but here
ὅτι is causal; cf.
Winer's Grammar, § 53, 8 b.);
1 Corinthians 6:7; — to the verb
εἶναι, when that precedes with a demons. pronoun, in order to define more exactly what thing is or wherein it may be seen:
αὕτη ἐστιν ὅτι (Latin
quod),
John 3:19;
ἐν τούτῳ ὅτι,
1 John 3:16;
1 John 4:9f,
13, etc.;
περί τούτου ὅτι,
John 16:19;
οὐχ οἷον δέ ὅτι (see
οἷος),
Romans 9:6; — to the verbs
γίνεσθαι and
εἶναι with an interrogative pronoun, as
τί γέγονεν ὅτι etc.,
what has come to pass that? our
how comes it that? John 14:22;
τί (
L marginal reading
τίς)
ἐστιν ἄνθρωπος,
ὅτι,
Hebrews 2:6 from
Psalm 8:5.
τίς ὁ λόγος οὗτος (namely,
ἐστιν),
ὅτι,
Luke 4:36;
ποταπός ἐστιν οὗτος,
ὅτι,
Matthew 8:27;
τίς ἡ διδαχή αὕτη,
ὅτι,
Mark 1:27 Rec.; add
Mark 4:41.
2. in elliptical formulas (
Buttmann, 358 (307); (
Winer's Grammar, 585 (544) note)):
τί ὅτι etc., equivalent to
τί ἐστιν ὅτι (
A. V. how is it that),
wherefore? Mark 2:16 R G L (others omit
τί; cf. 5 below, and see
ὅστις, 4);
Luke 2:49;
Acts 5:4,
9.
οὐχ ὅτι for
οὐ λέγω ὅτι, our
not that, not as though, cf.
Buttmann, § 150, 1; (
Winer's Grammar, 597 (555)); thus,
John 6:46;
John 7:22;
2 Corinthians 1:24;
2 Corinthians 3:5;
Philippians 3:12;
Philippians 4:11.
ὅτι is used for
εἰς ἐκεῖνο ὅτι (in reference to the fact that
(English seeing that, in that")): thus in
John 2:18; (Meyer (see his note on
1 Corinthians 1:26) would add many other examples, among them
John 9:17 (see below)); for
ἐν τούτῳ ὅτι,
Romans 5:8; for
περί τούτου ὅτι,
concerning this, that: so after
λαλεῖν,
Mark 1:34;
Luke 4:41 (others take
ὅτι, in these examples and those after
διαλογ. which follow in a causal sense; cf.
Winer's Grammar, as below (Ellicott on
2 Thessalonians 3:7)); after
λέγειν,
John 9:17 (see above); after
διαλογίζεσθαι,
Matthew 16:8;
Mark 8:17 (after
ἀποστέλλειν σπιστολας, 1 Macc. 12:7). See examples from classic authors in Fritzsche on Matthew, p. 248f; (Meyer, as above; cf.
Winer's Grammar, § 53, 8b.).
3. Noteworthy is the attraction, not uncommon, by which the noun that would naturally be the subject of the subjoined clause, is attracted by the verb of the principal clause and becomes its object (cf.
Winer's Grammar, § 66, 5; B § 151, 1 a.); as,
οἴδατε τήν οἰκίαν Στεφανᾶ,
ὅτι ἐστιν ἀπαρχή, for
οἴδατε,
ὅτι ἡ οἰκία Στεφανᾶ,
κτλ.,
1 Corinthians 16:15; also after
εἰδέναι and
ἰδεῖν,
Mark 12:34;
1 Thessalonians 2:1; so after other verbs of knowing, declaring, etc.:
Matthew 25:24;
John 9:8;
Acts 3:10;
Acts 9:20;
1 Corinthians 3:20;
2 Thessalonians 2:4;
Revelation 17:8, etc.;
ὅν ὑμεῖς λέγετε ὅτι Θεός ὑμῶν ἐστι, for
περί οὐ (cf.
Luke 21:5)
ὑμεῖς λέγετε ὅτι,
John 8:54.
4. As respects construction,
ὅτι is joined in the N. T.
a. to the indicative even where the opinion of another is introduced, and therefore according to classical usage the optative should have been used; as,
διεστείλατο...
ἵνα μηδενί εἴπωσιν,
ὅτι αὐτός ἐστιν ὁ Χριστός,
Matthew 16:20; add,
Matthew 16:21;
Matthew 4:12;
20:30, etc.
b. to that subjunctive after
ὀυτ μή which differs scarcely at all from the future (see
μή, IV. 2, p. 411a; (cf.
Winer's Grammar, 508 (473))):
Matthew 5:20;
Matthew 26:29 (
R G; others omit
ὅτι);
Mark 14:25;
Luke 21:32;
John 11:56 (where before
ὅτι supply
δοκεῖτε, borrowed from the preceding
δοκεῖ); but in
Romans 3:8 ὅτι before
ποιήσωμεν (hortatory subjunctive (cf.
Winers Grammar, § 41 a. 4 a.;
Buttmann, 245 (211))) is recitative (see 5 below), depending on
λέγουσι (
Winers Grammar, 628 (583);
Buttmann, § 141, 3).
c. to the infinitive, by a mingling of two constructions, common even in classic Greek, according to which the writer beginning the construction with
ὅτι falls into the construction of the accusative with an infinitive:
Acts 27:10; cf.
Winers Grammar, 339 (318) N. 2; (sec. 63, 2c.;
Buttmann, 383 (328)). On the anacoluthon found in
1 Corinthians 12:2, according to the reading
ὅτι ὅτε (which appears in the Sinaiticus manuscript also (and is adopted by
L brackets
T Tr WH (yet cf. their note))), cf.
Buttmann, 383f (328f).
5. ὅτι is placed before direct discourse (`recitative'
ὅτι) (
Buttmann,sec. 139, 51;
Winer's Grammar, § 65, 3 c.; § 60, 9 (and Moulton's note)):
Matthew 2:23(?);
Matthew 7:23;
16:7;
21:16;
26:72,
74;
27:43; Mark (
Mark 2:16 T Tr WH (see 2 above); but see
ὅστις, 4);
Mark 6:23;
12:19 (cf.
Buttmann, 237 (204));
Luke 1:61;
Luke 2:23;
Luke 4:43;
Luke 15:27;
John 1:20;
John 4:17;
John 15:25;
John 16:17;
Acts 15:1;
Hebrews 11:18;
1 John 4:20;
Revelation 3:17, etc.; most frequently after
λέγω, which see II. 1 a., p. 373{a} bottom (Noteworthy
is 2 Thessalonians 3:10, cf.
Buttmann, § 139, 53.)
II. the reason why anything is said to be or to be done,
because, since, for that, for (a causal conjunc.; Latin
quod,
quia,
quom,
nam); (on the difference between it and
γάρ cf. Westcott, Epistles of John, p. 70);
a. it is added to a speaker's words to show what ground he gives for his opinion; as,
μακάριος etc.
ὅτι,
Matthew 5:4-12;
Matthew 13:16;
Luke 6:20;
Luke 14:14; after
οὐαί,
Matthew 11:21;
Matthew 23:13-15,
23,
25,
27,
29;
Luke 6:24;
Luke 10:13;
Luke 11:42-44,
46,
52;
Jude 1:11; cf. further,
Matthew 7:13;
Matthew 17:15;
Matthew 25:8;
Mark 5:9;
Mark 9:38 (
G Tr marginal reading omit;
Tr text brackets the clause);
Luke 7:47;
Luke 23:40;
John 1:30;
John 5:27;
John 9:16;
John 16:9-11,
14,
16 (
T Tr WH omit;
L brackets the clause);
Acts 1:5, and often; — or is added by the narrator, to give the reason for his own opinion:
Matthew 2:18;
Matthew 9:36;
Mark 3:30;
Mark 6:34;
John 2:25;
Acts 1:17; — or, in general, by a teacher, and often in such a way that it relates to his entire statement or views:
Matthew 5:43;
1 John 4:18;
2 John 1:7;
Revelation 3:10.
b. ὅτι makes reference to some word or words that precede or immediately follow it (cf.
Winers Grammar, § 23, 5; § 53, 8 b.;
Buttmann, § 127, 6); as,
διά τοῦτο,
John 8:47;
John 10:17;
John 12:39;
1 John 3:1, etc.
διά τί;
Romans 9:32;
2 Corinthians 11:11.
χάριν τίνος;
1 John 3:12.
οὕτως,
Revelation 3:16.
ἐν τούτῳ,
1 John 3:20.
ὅτι in the protasis,
John 1:50(
John 1:51);
John 20:29. It is followed by
διά τοῦτο,
John 15:19.
οὐχ ὅτι...
ἀλλ' ὅτι,
not because... but because, John 6:26;
John 12:6.
III. On the combination
ὡς ὅτι see
ὡς, I. 3. [
ὅτι (interrog) interrogative, i. e.
ὁ,
τί or
ὁ τί, see
ὅστις, 4 (and at the beginning).)
ὅστις, 4 (and at the beginning).]
THAYER’S GREEK LEXICON, Electronic Database.
Copyright © 2002, 2003, 2006, 2011 by Biblesoft, Inc.
All rights reserved. Used by permission. BibleSoft.com
BLB Scripture Index of Thayer's