Matthew 22:33

← Matthew 22:32 Matthew 22:34 →

Matthew 22:33 in Multiple Translations

Berean Standard Bible BSB

When the crowds heard this, they were astonished at His teaching.

King James Version KJV

And when the multitude heard this, they were astonished at his doctrine.

American Standard Version ASV

And when the multitudes heard it, they were astonished at his teaching.

Bible in Basic English BBE

And the people hearing it were surprised at his teaching.

Free Bible Version FBV

When the crowds heard what he said, they were amazed at his teaching.

Geneva Bible 1599 GNV

And when the multitude heard it, they were astonied at his doctrine.

Young's Literal Translation YLT

And having heard, the multitudes were astonished at his teaching;

World English Bible WEB

When the multitudes heard it, they were astonished at his teaching.

Noah Webster Bible WBS

And when the multitude heard this , they were astonished at his doctrine.

Douay-Rheims 1899 DRV

And the multitudes hearing it, were in admiration at his doctrine.

Translation for Translators T4T

When the crowds of people heard Jesus teach that, they were amazed.

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Berean Amplified Bible — Matthew 22:33

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Matthew 22:33 Interlinear (Deep Study)

BIB

GRK και ακουσαντες οι οχλοι εξεπλησσοντο επι τη διδαχη αυτου

και kai G2532 and Conj

ακουσαντες akouō G191 to hear Verb-AAP-NPM

οι ho G3588 the/this/who Art-NPM

οχλοι ochlos G3793 crowd Noun-NPM

εξεπλησσοντο ekplēssō G1605 be astonished Verb-IPI-3P

επι epi G1909 upon/to/against Prep

τη ho G3588 the/this/who Art-DSF

διδαχη didachē G1322 teaching Noun-DSF

αυτου autos G846 it/s/he Pron-GSM

Greek Word Study

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Greek Word Reference — Matthew 22:33

και kai G2532 "and" Conj

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

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

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

ακουσαντες akouō G191 "to hear" Verb-AAP-NPM

To hear or listen, not just with our ears but also to understand and obey, as Jesus says in Mark 4:3 and Matthew 11:15. It involves paying attention to what is being said and responding accordingly.

Definition: ἀκούω, [in LXX chiefly for שׁמע ] to hear, listen, attend, perceive by hearing, comprehend by hearing. __1. Intrans.: Mrk.4:3 7:37, Jas.2:5, Rev.2:7, al.; τ. ὠσίν, Mat.13:15 (LXX); with cogn. dative, ακοῇ ἀ. (see: ἀκοή), Mat.13:14, Act.28:26" (LXX) ; ὁ ἔχων ὦτα (οὖς) ἀκούειν, ἀκουσάτω, Mat.11:15, Mrk.4:23, Rev.2:7, al. __2. Trans., prop. with accusative of thing(s), of thing heard, genitive of person(s), from whom heard (LS, see word): Act.1:4; with accusative of thing(s), Mat.12:19, Jhn.3:8 (Abbott, JG, 76), Act.22:9, al.; with dupl. accusative, Jhn.12:18, 1Co.11:18; with genitive of thing(s), Jhn.7:40 (Abbott, JV, 116); τ. φωνῆς (cf. Heb. שָׁמַע בְּקוֹל, Exo.18:19), Jhn.5:25, 28 Act.9:7 (on the distinction bet. this and ἀ. φωνήν, ib. 4, see M, Pr., 66; Field, Notes, 117; Abbott, Essays, 93f.); of God answering prayer, Jhn.9:31, 1Jn.5:14, 15; with accusative of thing(s), before παρά, Jhn.8:26, 40 Act.10:22, 2Ti.2:2; id. before ἀπό, 1Jn.1:5; with genitive pars. before ptcp., Mrk.14:58, Luk.18:36, al. (On NT usage generally, see Bl., §36, 5; Cremer, 82.) (AS)

Usage: Occurs in 401 NT verses. KJV: give (in the) audience (of), come (to the ears), (shall) hear(-er, -ken), be noised, be reported, understand See also: 1 Corinthians 2:9; Acts 23:16; Hebrews 2:1.

οι ho G3588 "the/this/who" Art-NPM

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

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

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

οχλοι ochlos G3793 "crowd" Noun-NPM

A crowd is a large group of people, like in Matthew 5:1 where Jesus taught the crowd. It can also refer to a riot or a class of people.

Definition: ὄχλος, -ου, ὁ, [in LXX for הָמוֹן (chiefly in Da TH), קָהָל ,חַיִל, etc. ;] __1. a moving crowd or multitude of persons, a throng: Mat.9:23, Mrk.2:4, Luk.5:1, Jhn.5:13, al.; pl., Mat.5:1, Mrk.10:1, Luk.3:7, and freq.; ὄ. ἱκανός, Mrk.10:46, al.; τοσοῦτος, Mat.15:33; οὐ μετ᾽ ὄχλου, Act.24:18; ἄτερ ὄχλου, Luk.22:6; πᾶς ὁ ὄ., Mat.13:2, Mrk.2:13, al.; ὄ. πολύς, Mat.20:29, Mrk.5:21, al.; ὁ πολὺς ὄ. (ὄ. π.), the populace, the common people, Mrk.12:37 (Swete, in l.; Field, Notes, 37), Jhn.12:9 (Westc, in l.). __2. (As also cl., opposite to δῆμος, which see, and cf. Tr., Syn., §xcviii), the populace, the common people (cf. ὁ πολὺς ὄ., supr.), Mat.14:5 21:26, Mrk.12:12, Jhn.7:12b; so with contempt (cl.), Jhn.7:49. In a more general sense, a multitude: with genitive, ὀνομάτων (see: ὀ.), Act.1:15; μαθητῶν, Luk.6:17, al. (AS)

Usage: Occurs in 169 NT verses. KJV: company, multitude, number (of people), people, press See also: Acts 1:15; Mark 3:9; Revelation 7:9.

εξεπλησσοντο ekplēssō G1605 "be astonished" Verb-IPI-3P

To be astonished or amazed, like the crowd in Matthew 13:54 when they heard Jesus teach. It means to be struck with wonder or shock.

Definition: ἐκ-πλήσσω (Attic -ττω, Act.13:12), [in LXX: (pass.) Ecc.7:16, (שָׁמֵם hithp.), Wis.13:4, 2Ma.7:12, 4Ma.8:4 4Mac 17:16 * ;] __1. prop., to strike out, drive away. __2. to strike with panic or shock, to amaze, astonish: pass., Mat.13:54 19:25, Mrk.6:2 7:37 10:26, Luk.2:48; before ἐπί, with dative of thing(s), Mat.7:28 22:33, Mrk.1:22 11:18, Luk.4:32 9:43, Act.13:12.† SYN.: " πτωεῖν G?, to terrify, agitate with fear; τρεμεῖν, to tremble, predominantly physical; φοβεῖν, to fear, "the general term," Thayer; cf. also φρίσσω, to shudder, and see: δειλία δειλία, -ας, ἡ (δειλός), [in LXX for אֵימָה, מְחִתָּה, etc. ;] cowardice, timidity (never in good sense): 2Ti.1:7.† SYN.: φόβος, fear, in general, good or bad; εὐλάβεια (which see), apprehension generally, but chiefly pious fear, "that careful and watchful reverence which pays regard to every circumstance in that with which it has to deal" (cf. Tr., Syn., § x).† (AS)

Usage: Occurs in 13 NT verses. KJV: amaze, astonish See also: Acts 13:12; Mark 7:37; Matthew 22:33.

επι epi G1909 "upon/to/against" Prep

A preposition meaning upon, to, or against, often used to show location or direction, like in Matthew 6:10 where Jesus teaches us to pray for God's will to be done on earth. It can also indicate a sense of time or order.

Definition: ἐπί (before a smooth breathing ἐπ᾽, before a rough breathing ἐφ᾽), prep. with genitive, dative, accusative (accusative most frequently in NT), with primary sense of superposition, on, upon. __I. C. genitive, __1. of place, answering the question, where? __(a) of the place on which, on, upon: ἐπὶ (τ.) γῆς, Mat.6:10, 19, al.; τ. κεφαλῆς, 1Co.11:10; τ. νεφελῶν, Mat.24:3o, al.; like ἐν, in constr. praegn. after verbs of motion: βάλλειν, Mrk.4:26; σπείρειν, ib. 31; ἔρχεσθαι, Heb.6:7, al.; figuratively, ἐπ᾽ ἀληθείας (MM, see word ἀ.); of the subject of thought or speech, Gal.3:16; of power or authority, over, πάντων, Rom.9:5: τ. γάζης, Act.8:27; ἐξουσία, Rev.2:26 20:6; __(b) of vicinity, at, by: τ. θαλάσσης, Jhn.6:9; τ. ὁδοῦ, Mat.21:19; τοῦ βάτου, Mrk.12:26 (see Swete, in l.); with genitive of person(s), in the presence of, before, Mat.28:14, Act.23:30, 1Co.6:1, al. __2. Of time, __(a) with genitive of person(s), in the time of: ἐπὶ Ἐλισαίου, Luk.4:27; ἐπὶ Κλαυδίου, Act.11:28; ἐπὶ Ἀβιάθαρ ἀρχιερέως, when A. was high priest, Mrk.2:26; __(b) with genitive of thing(s), at, at the time of: Mat.1:11, Heb.1:2, 2Pe.3:3; ἐπὶ τ. προσευχῶν, Rom.1:10, Eph.1:16, 1Th.1:2, Phm 4. __II. C. dative, of place, answering the question, where? __(a) lit., on, upon: Mat.9:16, 14:8, al.; after verbs of motion (see supr., I, 1, (a)), Mat.9:16 Act.8:16; above, Luk.23:38; at, by, Mrk.13:29, Jhn.5:2, Act.5:9, al.; __(b) metaphorically, upon, on the ground of, Luk.4:4 (LXX); in the matter of, Mrk.6:52 (see Swete, in l.); upon, of, concerning, Act.5:35, 40; of the ground, reason or motive (Bl., §38, 2; 43, 3), Mat.18:3 19:9, Rom.12:12, al.; ἐφ᾽ ᾧ, for the reason that, because, Rom.5:12 2Co.5:4; after verbs of motion, over, Mat.18:13, Rom.16:19, al.; of a condition (cl.), Rom.8:20, 1Co.9:10; ἐπὶ δυσὶ μάρτυσιν (see Westc. on Heb.9:10), Heb.10:28; of purpose or aim, Eph.2:10, Php.4:10; of authority, over, Mat.24:47 Luk.12:44; of hostility, with dative of person(s) (cl.), against, Luk.12:52; in addition to (cl.), 2Co.7:13; of an adjunct, in, at, on, Php.1:3 2:17. __III. C. accusative, __1. of place of motion upon or over, answering the question, whither? __(a) lit., upon, over: Mat.14:28, 29, Luk.5:19, al. mult.; in NT also, answering the question, where? (as with genitive, dative), Mrk.4:38 11:2, Luk.2:25, Jhn.1:32; ἐπὶ τ. αὐτό, Act.1:15 2:1, al.; of motion to a vicinity, to, Mrk.16:2, Act.8:36, al.; __(b) metaphorically (in wh. "the accusative is more widely prevalent than it strictly should be," Bl., §43, 1); of blessings, evils, etc., coming upon one, with accusative of person(s), Mat.10:13 12:28, Act.2:17, Jhn.18:4, Eph.5:6, al.; of addition (dative in cl.), λύπη ἐπὶ λύπην, Php.2:27; ἐπικαλεῖν ὄνομα ἐπί (see: ἐπικαλέω), Act.15:17, Jas.2:7; καλεῖν ἐπί, to call after, Luk.1:59; of number or degree: ἐπὶ τρίς (cl. εἰς τ.), thrice, Act.10:16 11:10; ἐπὶ πλεῖον, the more, further, Act.4:17 2Ti.2:16 3:9 (see also infr., 2, (a)); ἐφ᾽ ὅσον (see infr., ib.), forasmuch as, Mat.25:40, 45, Rom.11:13; of power, authority, control, Luk.1:33, Act.7:10 Rom.5:14, Heb.3:6, al.; of the direction of thoughts and feelings, unto, towards, Luk.1:17 23:28, Act.9:35, 42, Rom.11:22, Gal.4:9, Eph.2:7, 1Ti.5:5, al.; of purpose, for, Mat.3:7, Luk.23:48; ἐφ᾽ ὅ πάρει (Rec. ἐφ᾽ ᾧ, Mat.26:50; of hostility, against, Mat.24:7, Mrk.3:24-26 10:11 13:8, Luk.9:5, Jhn.13:18, Act.7:54, 1Co.7:36, 2Co.1:23; Of reference, concerning, for (cl. usually dative), Mrk.9:12 15:24, Jhn.19:24, Rom.4:9. __2. Of time, __(a) during, for: Luk.4:25 (WH, txt., omits ἐπί), Act.13:31 16:18, Heb.11:30, al.; ἐφ᾽ ὅσον (χρόνον), as long as, for so long time as, Mrk.9:15 Rom.7:1, al. (for ἐφ᾽ ὅ in another sense, see supr., 1, (b)); ἐφ᾽ ἱκανόν (see: ἱ), Act.20:11; ἐπὶ πλεῖον (see supr., 1, (b)), yet longer, further, Act.20:9 24:4; __(b) on, about, towards (cl. εἰς): Luk.10:35 Act.3:1 4:5. __IV. In composition, ἐπί signifies: up, ἐπαίρω; upon, ἐπίγειος, ἐπιδημέω, ὠπικαθίζω; towards, επιβλέπω, ὠπεκτείνω; over (of superintendence), ἐπιστάτης; again, in addition, ἐπαιτέω; against, ἐπιορκέω, ἐπιβουλή. (AS)

Usage: Occurs in 788 NT verses. KJV: about (the times), above, after, against, among, as long as (touching), at, beside, X have charge of, (be-, (where-))fore, in (a place, as much as, the time of, -to), (because) of, (up-)on (behalf of), over, (by, for) the space of, through(-out), (un-)to(-ward), with See also: 1 Corinthians 1:4; Acts 4:33; 1 Peter 1:13.

τη ho G3588 "the/this/who" Art-DSF

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

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

διδαχη didachē G1322 "teaching" Noun-DSF

Teaching or instruction, like Jesus' teachings in Matthew 7:28 and Mark 1:22, refers to the act of guiding others in what is right. It can also mean the content of what is taught, such as the doctrine of Christ in John 7:17. This concept is central to the New Testament

Definition: διδαχή, -ῆς, ἡ (διδάσκω), [in LXX: Psa.60:1-12 title. (לָמַד pi.); Sm.: Deu.33:8 * ;] __1. objectively, teaching, doctrine, that which is taught: Mrk.1:27, Jhn.7:16, Act.17:19, Rom.6:7 16:17, 2Jn.10, Rev.2:24; with genitive poss., Mat.7:28 16:12 22:33, Mrk.1:22 11:18, Luk.4:32, Jhn.18:19, Act.5:28, Rev.2:14-15; ἡ δ., of Christ, Jhn.7:17, Act.13:12, 2Jn.9; of. τὴν δ., Tit.1:9; with genitive obj., βαπτισμῶν δ., Heb.6:2; pl., Heb.13:9. __2. Actively, teaching: Act.2:42, 2Ti.4:2; ἐν τ. δ., in the course of his teaching: Mrk.4:2 12:38; λαλεῖν ἐν δ., 1Co.14:6; ἔχειν δ., 1Co.14:26 (DCG, i, 485; Cremer, 181).† SYN.: διδασκαλία (AS)

Usage: Occurs in 29 NT verses. KJV: doctrine, hath been taught See also: 1 Corinthians 14:6; Luke 4:32; Hebrews 6:2.

αυτου autos G846 "it/s/he" Pron-GSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

Study Notes — Matthew 22:33

Show Verse Quote Highlights

Context
Cross References
Matthew 22:33 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 22:33
Jamieson-Fausset-Brown on Matthew 22:33
Matthew Poole's Commentary on Matthew 22:33
Trapp's Commentary on Matthew 22:33
Ellicott's Commentary on Matthew 22:33
Adam Clarke's Commentary on Matthew 22:33
Cambridge Bible on Matthew 22:33
Whedon's Commentary on Matthew 22:33
Sermons on Matthew 22:33

Context — The Sadducees and the Resurrection

31But concerning the resurrection of the dead, have you not read what God said to you: 32‘I am the God of Abraham, the God of Isaac, and the God of Jacob’ ? He is not the God of the dead, but of the living.”

33When the crowds heard this, they were astonished at His teaching.

34And when the Pharisees heard that Jesus had silenced the Sadducees, they themselves gathered together. 35One of them, an expert in the law, tested Him with a question:

Cross References

	Reference	Text (BSB)
1	Mark 12:17	Then Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.” And they marveled at Him.
2	Mark 6:2	When the Sabbath came, He began to teach in the synagogue, and many who heard Him were astonished. “Where did this man get these ideas?” they asked. “What is this wisdom He has been given? And how can He perform such miracles?
3	John 7:46	“Never has anyone spoken like this man!” the officers answered.
4	Matthew 7:28–29	When Jesus had finished saying these things, the crowds were astonished at His teaching, because He taught as one who had authority, and not as their scribes.
5	Luke 20:39–40	Some of the scribes answered, “Teacher, You have spoken well!” And they did not dare to question Him any further.
6	Matthew 22:22	And when they heard this, they were amazed. So they left Him and went away.
7	Luke 4:22	All spoke well of Him and marveled at the gracious words that came from His lips. “Isn’t this the son of Joseph?” they asked.
8	Luke 2:47	And all who heard Him were astounded at His understanding and His answers.

Matthew 22:33 Summary

This verse shows that Jesus' teaching was amazing and astonishing to the people who heard it. He was able to explain the Scriptures in a way that was clear and powerful, and it left a strong impression on those who heard it, much like the teaching in Matthew 7:28-29. Jesus' teaching is still amazing and astonishing today, and we can learn from it by reading the Bible and listening to His words, as encouraged in Romans 10:17 where it says, 'Consequently, faith comes from hearing the message, and the message is heard through the word about Christ.' By doing so, we can deepen our understanding of God's love and plan for our lives.

Frequently Asked Questions

What was it about Jesus' teaching that astonished the crowds?

The crowds were astonished at Jesus' teaching because He was able to clearly and authoritatively explain the Scriptures, as seen in Matthew 22:32 where He says, 'He is not the God of the dead, but of the living.' This kind of teaching was unique and powerful, and it left a strong impression on those who heard it, much like the teaching in Matthew 7:28-29 where the crowds were also amazed at His authority.

How did Jesus' teaching differ from that of the Pharisees and Sadducees?

Jesus' teaching differed from that of the Pharisees and Sadducees because it was rooted in a deep understanding of Scripture and a personal relationship with God, as seen in John 1:18 where it says, 'No one has ever seen God, but the one and only Son, who is himself God and is in closest relationship with the Father, has made him known.'

What can we learn from the crowds' reaction to Jesus' teaching?

We can learn from the crowds' reaction that Jesus' teaching has the power to astonish and amaze us, and that it is worth taking the time to listen to and understand, as encouraged in Psalm 119:18 where it says, 'Open my eyes that I may see wonderful things in your law.'

How does this verse relate to the rest of the Bible's teachings on Jesus' authority?

This verse relates to the rest of the Bible's teachings on Jesus' authority because it shows that Jesus is not only the Son of God, but also the ultimate authority on Scripture and God's will, as seen in Hebrews 1:1-2 where it says, 'In the past God spoke to our ancestors through the prophets at many times and in various ways, but in these last days he has spoken to us by his Son, whom he appointed heir of all things, and through whom also he made the universe.'

Reflection Questions

What is it about Jesus' teaching that astonishes you, and how can you apply that to your life?
How can you, like the crowds, be open to hearing and learning from Jesus' teaching?
What are some ways that you can deepen your understanding of Scripture and develop a stronger relationship with God, like Jesus did?
How can you share Jesus' teaching with others in a way that is clear and compelling, like Jesus did with the crowds?

Gill's Exposition on Matthew 22:33

And when the multitude heard this,.... This wise and full answer of Christ to the posing question of the Sadducees, with which perhaps they had puzzled many, and never had met with their match

Jamieson-Fausset-Brown on Matthew 22:33

Then went the Pharisees, and took counsel how they might entangle him in his talk. For the exposition, see the notes at Mark 12:13-34.

Matthew Poole's Commentary on Matthew 22:33

Ver. 31-33. Mark hath the same, ,27; so hath Luke, ,38; only Mark and Luke mention the time when God spake these words—in the bush, that is, when God appeared to Moses in the burning bush, ; and Luke addeth, for all live unto him. Mark also saith, Touching the dead that they rise, have ye not read in the book of Moses? Our Saviour, in the foregoing words, had, by the by, asserted the doctrine of angels; here he asserts both the doctrine of the immortality of the soul, and also of the resurrection of the body: and though Cardinal Perron, and Maldonate the Jesuit, boldly assert that the resurrection of the body cannot be proved from hence without taking in the tradition of the church; yet, notwithstanding their confidence, those who have a greater reverence for our Saviour’ s words, think that not only the immortality of the soul, but the resurrection of the body also, is irrefragably proved by this argument of our Saviour’ s; to make out which, these things are to be observed: 1. God doth not say I have been, but I am: he speaketh of the time present, when he spake to Moses, and of the time to come. 2. He doth not say, I am the Lord of Abraham, Isaac, and Jacob, but the God of: now wherever God styles himself the God of any people or person, it always signifieth, God as a Benefactor, and one that doth and will do good to such a people or person. It is a federal expression, as where he saith to Abraham, , I will be a God to thee and thy seed, that is, of thee and of thy seed. 3. Abraham, Isaac, and Jacob, doth not signify part of Abraham, Isaac, and Jacob, but their entire persons, which consist of bodies as well as souls. 4. God is not the God of the dead, he doth not show kindness to them if they be dead, and shall rise no more. 5. In this life, Abraham, Isaac, and Jacob received no such signal kindness from God, but others might receive as great kindness as any of them did. Hence now our Lord proveth, as the immortality of their souls, so the resurrection also of their bodies, that God might show himself the God of whole Abraham, Isaac, and Jacob. Gerard saith: The argument of this text is made clear by , Wherefore God is not ashamed to be called their God, for he hath prepared for them a city. This is that which made God to be truly called their God, because he hath prepared for them a city, which city they could never possess without a resurrection. It is yet further added by some, That God’ s promise to Abraham of the land of Canaan was in these terms, , To thee will I give it, and to thy seed for ever; not only to thy seed, but to thee: so to Isaac, ; to Jacob, ,8 Deuteronomy 11:21.

Trapp's Commentary on Matthew 22:33

33 And when the multitude heard this, they were astonished at his doctrine. Ver. 33. They were astonished at his doctrine] This was well; but St Luke adds that which was more strange: 1. That certain of the scribes said, Master, thou hast well said. No Jesuit had ever so much ingenuity. 2 That the Sadducees were thenceforth silent, and said no more. " Praestat herbam dare, quam turpiter pugnare." "He excels to give herbs than to fight rashly." Those Romish frogs, the Jesuits, will never have done, though never so much set down, but be still up with their hateful Brekekekex-coax-coax. (Aristoph. in Ranis.)

Ellicott's Commentary on Matthew 22:33

(33) They were astonished at his doctrine.—Better, teaching. The wonder was apparently caused by the way in which the truth of the popular creed had been proved from words which seemed to the careless reader to be altogether remote from it. It was the mode of teaching rather than the doctrine taught that astonished them. The other Gospels (Mark 12:28, Luke 20:39) record the admiration of agreement (“Master, Thou hast well spoken”) as well as astonishment. The better section of the Pharisees rejoiced to hear their opponents refuted with what seemed to them a greater dexterity than that of their ablest scribes.

Adam Clarke's Commentary on Matthew 22:33

Verse 33. The multitude were astonished at his doctrine.] God uses the infidelity of some for the edification of others. Had no false doctrine been broached in the world, we had not seen the full evidence of the true teaching. The opposition of deists and infidels has only served to raise up men in behalf of the truth of God, who not only have refuted them, but shown, at the same time, that the sacred testimonies are infinitely amiable in themselves, and worthy of all acceptation. Truth always gains by being opposed.

Cambridge Bible on Matthew 22:33

33. doctrine] Rather, teaching.

Whedon's Commentary on Matthew 22:33

33. They were astonished at his doctrine — Our Lord reanimated the dead-letter of the Old Testament in such a way as to astonish their minds and elevate their hearts.

Sermons on Matthew 22:33

	Sermon	Description
	Our Obligations to God and Men. by Edward Payson	Edward Payson preaches on the importance of rendering unto Caesar the things that are Caesar’s, and to God, the things that are God’s, emphasizing the sacredness of respecting the
	The "Robbers" by Robert Wurtz II	Robert Wurtz II delves into the significance of the term 'Robbers' in the context of the Jewish Freedom Movement, shedding light on the events surrounding Jesus' crucifixion. Jesus
	Somebody Prayed (Compilation) by Compilations	In this sermon, the speaker reflects on the power of compassion and the importance of caring for others. He mentions how reading the book of Mark helped him understand the tears of
	Evangelism and the Layman #1 by Ernest C. Reisinger	In this sermon, the speaker emphasizes the importance of sharing the gospel with others. He highlights the contrast between selling products and sharing the message of salvation. T
	Jesus Above All by R.G. Lee	In this sermon, the speaker reflects on his experience of attending a gathering where they listened to a recording of a singer who had been dead for 30 years. He mentions that duri
	(John - Part 18): He That Is of the Earth Is Earthly (Futility of Resting on Men) by A.W. Tozer	In this sermon, the preacher emphasizes that the world we live in is fallen and filled with darkness and ignorance. He criticizes the daily press, radio, and television for being e
	(Bible Analysis of Man) Man's Lips by Willie Mullan	In this sermon, the preacher emphasizes the importance of being attentive and responsive to God's calling. He uses the analogy of hunting for God, stating that sometimes we can los