English "because" answers the question "why?": "He is weeping because he is hungry." Koine Greek has several ways to give a reason, and the course has already met two of them: ὅτι (hóti), "that; because" (Lessons 13 and 22), and γάρ (gár), "for" (Lesson 14). This lesson is about the word whose one job is to say "because": διότι (dióti).
διότι is built from two words the learner already knows: the preposition διά (diá), "through, on account of", and the conjunction ὅτι (hóti), "that". Its literal sense is "on account of the fact that", and it was already written as one word in Classical Greek. It never changes its form. It stands at the head of its clause, and a verb in the indicative follows it: διότι νύξ ἐστιν, "because it is night".
διότι is not a common word in the New Testament. It occurs 23 times, and not evenly. Most of them are in Luke–Acts and the letters of Paul, and the rest in Hebrews, James and 1 Peter. Matthew, Mark, John and Revelation never use it; where they want "because", they use ὅτι. The word belongs to writers who stop to give their reasons: Luke explaining why the child was laid in a manger, Paul building an argument, the author of Hebrews reasoning about faith.
A word of warning about spelling. διότι is one word, with the acute accent on the ο, and it is never elided. Do not confuse it with διὰ τί (dià tí), two words, which means "why?". The two belong together as question and answer: Διὰ τί; Διότι… "Why? Because…".
FAQ: How do you say "because" in Koine Greek?
The word that means "because" and nothing else is διότι (dióti), followed by a clause with its own verb: διότι νύξ ἐστιν, "because it is night". The everyday all-purpose word is ὅτι, which can also mean "that". To give a reason for a single noun or an infinitive, Greek uses διά instead: διὰ τὸν φόβον, "because of the fear".
Key Takeaways
διότι = διά "on account of" + ὅτι "the fact that": literally "on account of the fact that"
It introduces a reason, and a clause with a verb in the indicative follows it
It stands first in its clause; it is not a second-position word like γάρ
It is never elided and keeps its acute accent: διότι, not δι᾽ ὅτι
"Why?" is διὰ τί (two words); "because" is διότι (one word)
"Because of" a noun is διά with the accusative; "because of the fact that" with an infinitive is διὰ τό
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64.1a Χαίρομεν we-rejoice διότι because ἀγαθός good-NOM.M ἐστιν he-is
64.1b Chaíromen (KHAY-ro-men) we-rejoice-1PL dióti (di-O-ti) because agathós (a-ga-THOS) good-NOM.M estin (es-tin) he-is-3SG
64.2a Κλαίει he-weeps διότι because πεινᾷ he-is-hungry
64.2b Klaíei (KLAY-ay) he-weeps-3SG dióti (di-O-ti) because peinâi (pay-NAH) he-is-hungry-3SG
64.3a Μένομεν we-stay ἐνθάδε here διότι because νύξ night-NOM ἐστιν it-is
64.3b Ménomen (ME-no-men) we-stay-1PL entháde (en-THA-de) here dióti (di-O-ti) because nýx (nuks) night-NOM estin (es-tin) it-is-3SG
64.4a Οὐκ not ἀποκρίνεται he-answers διότι because κοιμᾶται he-is-asleep
64.4b Ouk (ook) not apokrínetai (a-po-KREE-ne-tai) he-answers-3SG.MID dióti (di-O-ti) because koimâtai (koy-MA-tai) he-is-asleep-3SG.MID
64.5a Ἐσιγήσαμεν we-were-silent διότι because ἐφοβήθημεν we-feared
64.5b Esigḗsamen (e-si-GEH-sa-men) we-were-silent-AOR.1PL dióti (di-O-ti) because ephobḗthēmen (e-fo-BEH-theh-men) we-feared-AOR.PASS.1PL
64.6a Ὁ the-NOM.M παῖς child-NOM χαίρει rejoices διότι because ὁ the-NOM.M πατὴρ father-NOM ἔρχεται is-coming
64.6b Ho (ho) the-NOM.M paîs (pays) child-NOM chaírei (KHAY-ray) rejoices-3SG dióti (di-O-ti) because ho (ho) the-NOM.M patḕr (pa-TEHR) father-NOM érchetai (ER-khe-tai) is-coming-3SG.MID
64.7a Οὐ not φοβοῦμαι I-fear διότι because σὺ you-NOM μετ᾽ with ἐμοῦ me-GEN εἶ you-are
64.7b Ou (oo) not phoboûmai (fo-BOO-mai) I-fear-1SG.MID dióti (di-O-ti) because sỳ (su) you-NOM met’ (met) with emoû (e-MOO) me-GEN eî (ay) you-are-2SG
64.8a Οὐκ not ἐξῆλθεν he-went-out διότι because ὁ the-NOM.M ἄνεμος wind-NOM μέγας great-NOM.M ἦν was
64.8b Ouk (ook) not exē̂lthen (ex-EHL-then) he-went-out-AOR.3SG dióti (di-O-ti) because ho (ho) the-NOM.M ánemos (A-ne-mos) wind-NOM mégas (ME-gas) great-NOM.M ē̂n (ehn) was-IMPF.3SG
64.9a Ἔμεινα I-stayed ἐν in τῇ the-DAT.F οἰκίᾳ house-DAT διότι because ἠσθένουν I-was-ill
64.9b Émeina (E-may-na) I-stayed-AOR.1SG en (en) in tē̂i (teh) the-DAT.F oikíāi (oy-KEE-ah) house-DAT dióti (di-O-ti) because ēsthénoun (ehs-THE-noon) I-was-ill-IMPF.1SG
64.10a Ὁ the-NOM.M ποιμὴν shepherd-NOM ζητεῖ seeks τὸ the-ACC.N πρόβατον sheep-ACC διότι because ἀπώλετο it-was-lost
64.10b Ho (ho) the-NOM.M poimḕn (poy-MEHN) shepherd-NOM zēteî (dzeh-TAY) seeks-3SG tò (to) the-ACC.N próbaton (PRO-ba-ton) sheep-ACC dióti (di-O-ti) because apṓleto (a-POH-le-to) it-was-lost-AOR.MID.3SG
64.11a καὶ and ἀνέκλινεν she-laid-down αὐτὸν him-ACC ἐν in φάτνῃ manger-DAT διότι because οὐκ not ἦν was αὐτοῖς to-them-DAT.PL τόπος place-NOM ἐν in τῷ the-DAT.N καταλύματι guest-room-DAT
64.11b kaì (kai) and anéklinen (a-NE-kli-nen) she-laid-down-AOR.3SG autòn (aw-TON) him-ACC en (en) in phátnēi (FAT-neh) manger-DAT dióti (di-O-ti) because ouk (ook) not ē̂n (ehn) was-IMPF.3SG autoîs (aw-TOYS) to-them-DAT.PL tópos (TO-pos) place-NOM en (en) in tō̂i (toh) the-DAT.N katalýmati (ka-ta-LU-ma-ti) guest-room-DAT
64.12a Μὴ not φοβοῦ fear-IMP.MID.2SG Ζαχαρία Zechariah-VOC διότι because εἰσηκούσθη was-heard ἡ the-NOM.F δέησίς prayer-NOM σου your-GEN
64.12b Mḕ (meh) not phoboû (fo-BOO) fear-IMP.MID.2SG Zacharía (dza-kha-REE-a) Zechariah-VOC dióti (di-O-ti) because eisēkoústhē (ays-eh-KOOS-theh) was-heard-AOR.PASS.3SG hē (heh) the-NOM.F déēsís (DEH-eh-SIS) prayer-NOM sou (soo) your-GEN
64.13a διότι because ἐγώ I-NOM εἰμι am μετὰ with σοῦ you-GEN καὶ and οὐδεὶς no-one-NOM ἐπιθήσεταί will-lay-on σοι you-DAT τοῦ of-the-GEN.N κακῶσαί to-harm σε you-ACC διότι because λαός people-NOM ἐστί is μοι to-me-DAT πολὺς much-NOM.M ἐν in τῇ the-DAT.F πόλει city-DAT ταύτῃ this-DAT.F
64.13b dióti (di-O-ti) because egṓ (e-GOH) I-NOM eimi (ay-mi) am-1SG metà (me-TA) with soû (soo) you-GEN kaì (kai) and oudeìs (oo-DAYS) no-one-NOM epithḗsetaí (e-pi-THEH-se-TAI) will-lay-on-FUT.MID.3SG soi (soy) you-DAT toû (too) of-the-GEN.N kakṓsaí (ka-KOH-sai) to-harm-AOR.INF se (se) you-ACC dióti (di-O-ti) because laós (la-OS) people-NOM estí (es-TI) is-3SG moi (moy) to-me-DAT polỳs (po-LUS) much-NOM.M en (en) in tē̂i (teh) the-DAT.F pólei (PO-lay) city-DAT taútēi (TOW-teh) this-DAT.F
64.14a διότι because ἐξ from ἔργων works-GEN.PL νόμου law-GEN οὐ not δικαιωθήσεται will-be-justified πᾶσα every-NOM.F σὰρξ flesh-NOM ἐνώπιον before αὐτοῦ him-GEN διὰ through γὰρ for νόμου law-GEN ἐπίγνωσις knowledge-NOM ἁμαρτίας sin-GEN
64.14b dióti (di-O-ti) because ex (eks) from érgōn (ER-gohn) works-GEN.PL nómou (NO-moo) law-GEN ou (oo) not dikaiōthḗsetai (di-kai-oh-THEH-se-tai) will-be-justified-FUT.PASS.3SG pâsa (PA-sa) every-NOM.F sàrx (sarks) flesh-NOM enṓpion (en-OH-pi-on) before autoû (aw-TOO) him-GEN dià (di-A) through gàr (gar) for nómou (NO-moo) law-GEN epígnōsis (e-PIG-noh-sis) knowledge-NOM hamartías (ha-mar-TEE-as) sin-GEN
64.15a διότι because πᾶσα all-NOM.F σὰρξ flesh-NOM ὡς like χόρτος grass-NOM καὶ and πᾶσα all-NOM.F δόξα glory-NOM αὐτῆς its-GEN.F ὡς like ἄνθος flower-NOM χόρτου grass-GEN
64.15b dióti (di-O-ti) because pâsa (PA-sa) all-NOM.F sàrx (sarks) flesh-NOM hōs (hohs) like chórtos (KHOR-tos) grass-NOM kaì (kai) and pâsa (PA-sa) all-NOM.F dóxa (DOK-sa) glory-NOM autē̂s (aw-TEHS) its-GEN.F hōs (hohs) like ánthos (AN-thos) flower-NOM chórtou (KHOR-too) grass-GEN
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64.1 Χαίρομεν διότι ἀγαθός ἐστιν. Chaíromen dióti agathós estin. "We rejoice because he is good."
64.2 Κλαίει διότι πεινᾷ. Klaíei dióti peinâi. "He is weeping because he is hungry."
64.3 Μένομεν ἐνθάδε διότι νύξ ἐστιν. Ménomen entháde dióti nýx estin. "We are staying here because it is night."
64.4 Οὐκ ἀποκρίνεται διότι κοιμᾶται. Ouk apokrínetai dióti koimâtai. "He does not answer because he is asleep."
64.5 Ἐσιγήσαμεν διότι ἐφοβήθημεν. Esigḗsamen dióti ephobḗthēmen. "We kept silent because we were afraid."
64.6 Ὁ παῖς χαίρει διότι ὁ πατὴρ ἔρχεται. Ho paîs chaírei dióti ho patḕr érchetai. "The child rejoices because his father is coming."
64.7 Οὐ φοβοῦμαι διότι σὺ μετ᾽ ἐμοῦ εἶ. Ou phoboûmai dióti sỳ met’ emoû eî. "I am not afraid, because you are with me." (after Psalm 22:4 LXX, which has ὅτι in place of διότι)
64.8 Οὐκ ἐξῆλθεν διότι ὁ ἄνεμος μέγας ἦν. Ouk exē̂lthen dióti ho ánemos mégas ē̂n. "He did not go out because the wind was strong."
64.9 Ἔμεινα ἐν τῇ οἰκίᾳ διότι ἠσθένουν. Émeina en tē̂i oikíāi dióti ēsthénoun. "I stayed in the house because I was ill."
64.10 Ὁ ποιμὴν ζητεῖ τὸ πρόβατον διότι ἀπώλετο. Ho poimḕn zēteî tò próbaton dióti apṓleto. "The shepherd is looking for the sheep because it was lost."
64.11 Καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι. Kaì anéklinen autòn en phátnēi, dióti ouk ē̂n autoîs tópos en tō̂i katalýmati. "And she laid him in a manger, because there was no place for them in the guest room." (Luke 2:7, the closing clauses)
64.12 Μὴ φοβοῦ, Ζαχαρία, διότι εἰσηκούσθη ἡ δέησίς σου. Mḕ phoboû, Zacharía, dióti eisēkoústhē hē déēsís sou. "Do not be afraid, Zechariah, because your prayer has been heard." (Luke 1:13)
64.13 Διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ. Dióti egṓ eimi metà soû kaì oudeìs epithḗsetaí soi toû kakṓsaí se, dióti laós estí moi polỳs en tē̂i pólei taútēi. "Because I am with you, and no one will lay a hand on you to harm you, because I have many people in this city." (Acts 18:10)
64.14 Διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. Dióti ex érgōn nómou ou dikaiōthḗsetai pâsa sàrx enṓpion autoû, dià gàr nómou epígnōsis hamartías. "Because by works of the law no flesh will be justified before him; for through the law comes knowledge of sin." (Romans 3:20)
64.15 Διότι πᾶσα σὰρξ ὡς χόρτος, καὶ πᾶσα δόξα αὐτῆς ὡς ἄνθος χόρτου. Dióti pâsa sàrx hōs chórtos, kaì pâsa dóxa autē̂s hōs ánthos chórtou. "Because all flesh is like grass, and all its glory like the flower of the grass." (1 Peter 1:24, the opening clauses)
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64.1 Χαίρομεν διότι ἀγαθός ἐστιν.
64.2 Κλαίει διότι πεινᾷ.
64.3 Μένομεν ἐνθάδε διότι νύξ ἐστιν.
64.4 Οὐκ ἀποκρίνεται διότι κοιμᾶται.
64.5 Ἐσιγήσαμεν διότι ἐφοβήθημεν.
64.6 Ὁ παῖς χαίρει διότι ὁ πατὴρ ἔρχεται.
64.7 Οὐ φοβοῦμαι διότι σὺ μετ᾽ ἐμοῦ εἶ.
64.8 Οὐκ ἐξῆλθεν διότι ὁ ἄνεμος μέγας ἦν.
64.9 Ἔμεινα ἐν τῇ οἰκίᾳ διότι ἠσθένουν.
64.10 Ὁ ποιμὴν ζητεῖ τὸ πρόβατον διότι ἀπώλετο.
64.11 Καὶ ἀνέκλινεν αὐτὸν ἐν φάτνῃ, διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι.
64.12 Μὴ φοβοῦ, Ζαχαρία, διότι εἰσηκούσθη ἡ δέησίς σου.
64.13 Διότι ἐγώ εἰμι μετὰ σοῦ καὶ οὐδεὶς ἐπιθήσεταί σοι τοῦ κακῶσαί σε, διότι λαός ἐστί μοι πολὺς ἐν τῇ πόλει ταύτῃ.
64.14 Διότι ἐξ ἔργων νόμου οὐ δικαιωθήσεται πᾶσα σὰρξ ἐνώπιον αὐτοῦ, διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας.
64.15 Διότι πᾶσα σὰρξ ὡς χόρτος, καὶ πᾶσα δόξα αὐτῆς ὡς ἄνθος χόρτου.
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These are the grammar rules for διότι (dióti):
1. Form
διότι is indeclinable. It is written as one word, with the acute accent on the ο. It does not change before a vowel and is never elided.
διότι (dióti) — because
διὰ τί (dià tí) — why? (two words)
διὰ τοῦτο (dià toûto) — for this reason
Only the form with the accent on ο is διότι. In διὰ τί the accent falls on the question word τί, and the word before it is the preposition διά, written with a grave when another word follows.
2. What It Does
διότι introduces the reason for something that has been said or done. The reason is a whole clause with its own verb, and that verb is in the indicative. The tense is free: present (64.1 to 64.4), aorist (64.5, 64.10), imperfect (64.8, 64.9), future (64.14).
οὐ λαμβάνετε διότι κακῶς αἰτεῖσθε (ou lambánete dióti kakôs aiteîsthe) — you do not receive, because you ask badly (James 4:3)
καὶ οὐχ ηὑρίσκετο διότι μετέθηκεν αὐτὸν ὁ θεός (kaì ouch heuriskeito dióti metéthēken autòn ho theós) — and he was not found, because God had taken him away (Hebrews 11:5)
ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ (hòs ouk eimì hikanòs kaleîsthai apóstolos, dióti edíōxa tḕn ekklēsían toû theoû) — who am not fit to be called an apostle, because I persecuted the church of God (1 Corinthians 15:9)
The negative is οὐ, as with every indicative: διότι οὐκ ἦν αὐτοῖς τόπος (64.11).
3. Position
The διότι clause usually follows the statement it explains (64.1 to 64.12). It can also stand at the head of a sentence, where it gives the reason for what the previous sentence said (64.13, 64.14, 64.15). In Acts 18:10 the Lord has just said "do not be afraid", and the two διότι clauses that follow are the reasons.
A sentence can carry more than one διότι. They then stand side by side as parallel reasons (64.13) or as a contrast (64.21).
4. διότι and ὅτι
ὅτι (Lessons 13 and 22) also means "because", and the New Testament uses it much more often. It also means "that" and introduces reported speech, which διότι never does. When both appear together, each has its own job: διότι γέγραπται ὅτι… (dióti gégraptai hóti…) "because it is written that…" (1 Peter 1:16). The first word gives the reason, and the second opens the quotation.
5. διότι and γάρ
γάρ (Lesson 14) is a postpositive: it can never be the first word of its clause, and it stands second. διότι always comes first. The two do not compete. They often work together, as in 64.14 and in Romans 1:19, where a διότι clause is followed by a γάρ clause that supports it.
6. Other Ways to Say "Because"
When the reason is a noun, Greek uses διά with the accusative: διὰ τὸν φόβον τῶν Ἰουδαίων (dià tòn phóbon tō̂n Ioudaíōn), "because of the fear of the Jews" (John 7:13).
When the reason is an act expressed by an infinitive, Greek uses διὰ τό with the infinitive and an accusative subject: διὰ τὸ εἶναι αὐτὸν ἐξ οἴκου καὶ πατριᾶς Δαυίδ (dià tò eînai autòn ex oíkou kaì patriâs Dauíd), "because he was of the house and family of David" (Luke 2:4). James sets the two side by side: οὐκ ἔχετε διὰ τὸ μὴ αἰτεῖσθαι ὑμᾶς (James 4:2), "you do not have, because you do not ask", then αἰτεῖτε καὶ οὐ λαμβάνετε, διότι κακῶς αἰτεῖσθε (James 4:3), "you ask and do not receive, because you ask badly".
ἐπεί (epeí) means "since, because". It usually gives a reason the hearer is already assumed to accept: ἀφῆκά σοι, ἐπεὶ παρεκάλεσάς με (aphē̂ká soi, epeì parekálesás me), "I forgave you, since you begged me" (Matthew 18:32). ἐπειδή (epeidḗ) is similar.
7. "Therefore" in Translation
Some older English versions render διότι as "wherefore" or "therefore" in a few places (Acts 13:35, Acts 20:26). The Greek word is the same. The reason has simply been given just before, and the clause looks back to it: "for that reason".
8. The Question and Its Answer
διότι answers a question; it does not ask one in the New Testament. A direct question "why?" is διὰ τί (Matthew 9:11: Διὰ τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν; "Why does your teacher eat with the tax collectors and sinners?"). 64.12 shows the other half: the angel gives the reason before the question has been asked.
The family of words, set out as text lines:
διότι (dióti) — because
ὅτι (hóti) — that; because
γάρ (gár) — for (postpositive)
ἐπεί, ἐπειδή (epeí, epeidḗ) — since, because
διά + accusative (diá) — because of
διὰ τό + infinitive (dià tó) — because of the fact that
διὰ τί; (dià tí) — why?
ἵνα (hína) — so that (purpose)
Common Mistakes
Writing διότι for "why?". The question word is διὰ τί, in two words.
Putting διότι second in its clause, as if it were γάρ. διότι comes first.
Using διότι with a noun alone, or an infinitive. "Because of the cold" is διὰ τὸ ψῦχος. διότι needs a clause with its own verb: διότι τὸ ψῦχος ἰσχυρόν ἐστιν (64.27).
Using διότι with the subjunctive. "So that" is ἵνα. The reason clause after διότι states a fact, and it takes the indicative.
Reading διότι as "that". After a verb of saying or knowing, "that" is ὅτι.
Eliding διότι or splitting it into δι᾽ ὅτι. It is written as one word.
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The Fact and the Reason Why
Greek philosophers made a technical distinction out of these two little words. In Aristotle's Posterior Analytics (book I, chapter 13), τὸ ὅτι (tò hóti), "the that", is knowing that something is the case, and τὸ διότι (tò dióti), "the because", is knowing why. To know that the moon is eclipsed is τὸ ὅτι. To know that it is eclipsed because the earth has come between it and the sun is τὸ διότι. For Aristotle, real knowledge (ἐπιστήμη, epistḗmē) is knowledge of the reason. The two words that this course met in separate lessons stand there face to face.
A Word of Luke and Paul
Only 23 uses in the whole New Testament, and none in Matthew, Mark, John or Revelation: διότι is a mark of certain writers. Luke uses it in both the Gospel and Acts, with an educated Greek writer's liking for tidy cause and effect. Paul uses it mostly in the long argument of Romans. It also turns up in Hebrews, James and 1 Peter. Where the Gospel of John would say ὅτι, these writers sometimes choose the weightier word.
Reasons That Comfort
Many of the best-known uses of διότι give a reason for not being afraid. In Luke 1:13 the angel says to Zechariah μὴ φοβοῦ, διότι εἰσηκούσθη ἡ δέησίς σου, "do not be afraid, because your prayer has been heard". In Acts 18:9–10 the Lord says to Paul in a night vision, in Corinth, μὴ φοβοῦ, followed by two διότι clauses: "because I am with you… because I have many people in this city". The reason is the whole comfort. The speaker does not argue with the fear. He gives the ground on which it can be put down.
The Smallest Reason
Luke 2:7 gives, in one clause, the reason for the most famous bed in Christian history: διότι οὐκ ἦν αὐτοῖς τόπος ἐν τῷ καταλύματι. The word κατάλυμα (katályma) means "a place to unharness", a guest room or lodging. The clause is plain, and it carries no complaint. διότι states the cause and says no more.
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διότι is a written word and a somewhat formal one. It is still alive in Modern Greek, where διότι is the formal written "because", beside the everyday γιατί and επειδή. The everyday γιατί comes from the old διὰ τί, "why?", and it has taken on both jobs: "why?" and "because". The ancient division of labour, with one form for the question and another for the answer, is kept only in the learned language.
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Source: Paul, Letter to the Romans 1:19–21, text of the SBL Greek New Testament (2010).
This passage was chosen because διότι stands at the head of verse 19 and again at the head of verse 21, and the two clauses carry the weight of the argument. In between, γάρ appears three times as the supporting word. The learner can see the two conjunctions at work in one stretch of reasoning.
διότι because τὸ the-NOM.N γνωστὸν known-NOM.N τοῦ of-the-GEN.M θεοῦ God-GEN φανερόν plain-NOM.N ἐστιν is ἐν among αὐτοῖς them-DAT.PL
dióti (di-O-ti) because tò (to) the-NOM.N gnōstòn (gnoh-STON) known-NOM.N toû (too) of-the-GEN.M theoû (the-OO) God-GEN phanerón (fa-ne-RON) plain-NOM.N estin (es-tin) is-3SG en (en) among autoîs (aw-TOYS) them-DAT.PL
ὁ the-NOM.M θεὸς God-NOM γὰρ for αὐτοῖς to-them-DAT.PL ἐφανέρωσεν made-plain
ho (ho) the-NOM.M theòs (the-OS) God-NOM gàr (gar) for autoîs (aw-TOYS) to-them-DAT.PL ephanérōsen (e-fa-NE-roh-sen) made-plain-AOR.3SG
τὰ the-NOM.N.PL γὰρ for ἀόρατα invisible-things-NOM.N.PL αὐτοῦ his-GEN ἀπὸ from κτίσεως creation-GEN κόσμου world-GEN τοῖς the-DAT.N.PL ποιήμασιν things-made-DAT.PL νοούμενα being-perceived-NOM.N.PL καθορᾶται is-clearly-seen
tà (ta) the-NOM.N.PL gàr (gar) for aórata (a-O-ra-ta) invisible-things-NOM.N.PL autoû (aw-TOO) his-GEN apò (a-PO) from ktíseōs (KTI-se-ohs) creation-GEN kósmou (KOS-moo) world-GEN toîs (toys) the-DAT.N.PL poiḗmasin (poy-EH-ma-sin) things-made-DAT.PL noouména (no-oo-ME-na) being-perceived-PTCP.NOM.N.PL kathorâtai (ka-tho-RA-tai) is-clearly-seen-3SG.PASS
ἥ the-NOM.F τε and ἀΐδιος eternal-NOM.F αὐτοῦ his-GEN δύναμις power-NOM καὶ and θειότης divinity-NOM
hḗ (heh) the-NOM.F te (te) and aḯdios (a-EE-di-os) eternal-NOM.F autoû (aw-TOO) his-GEN dýnamis (DU-na-mis) power-NOM kaì (kai) and theiótēs (thay-O-tehs) divinity-NOM
εἰς so-as τὸ the-ACC.N εἶναι to-be αὐτοὺς them-ACC.M.PL ἀναπολογήτους without-excuse-ACC.M.PL
eis (ays) so-as tò (to) the-ACC.N eînai (AY-nai) to-be-INF autoùs (aw-TOOS) them-ACC.M.PL anapologḗtous (a-na-po-lo-GEH-toos) without-excuse-ACC.M.PL
διότι because γνόντες having-known τὸν the-ACC.M θεὸν God-ACC οὐχ not ὡς as θεὸν God-ACC ἐδόξασαν they-glorified ἢ or ηὐχαρίστησαν they-gave-thanks
dióti (di-O-ti) because gnóntes (GNON-tes) having-known-AOR.PTCP.NOM.M.PL tòn (ton) the-ACC.M theòn (the-ON) God-ACC ouch (ookh) not hōs (hohs) as theòn (the-ON) God-ACC edóxasan (e-DOK-sa-san) they-glorified-AOR.3PL ḕ (eh) or ēucharístēsan (eh-oo-kha-RIS-teh-san) they-gave-thanks-AOR.3PL
ἀλλὰ but ἐματαιώθησαν they-became-futile ἐν in τοῖς the-DAT.M.PL διαλογισμοῖς reasonings-DAT.PL αὐτῶν their-GEN
allà (al-LA) but emataiṓthēsan (e-ma-tai-OH-theh-san) they-became-futile-AOR.PASS.3PL en (en) in toîs (toys) the-DAT.M.PL dialogismoîs (di-a-lo-gis-MOYS) reasonings-DAT.PL autō̂n (aw-TOHN) their-GEN
καὶ and ἐσκοτίσθη was-darkened ἡ the-NOM.F ἀσύνετος senseless-NOM.F αὐτῶν their-GEN καρδία heart-NOM
kaì (kai) and eskotísthē (e-sko-TIS-theh) was-darkened-AOR.PASS.3SG hē (heh) the-NOM.F asýnetos (a-SU-ne-tos) senseless-NOM.F autō̂n (aw-TOHN) their-GEN kardía (kar-DEE-a) heart-NOM
Διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία·
Dióti tò gnōstòn toû theoû phanerón estin en autoîs, ho theòs gàr autoîs ephanérōsen. tà gàr aórata autoû apò ktíseōs kósmou toîs poiḗmasin noouména kathorâtai, hḗ te aḯdios autoû dýnamis kaì theiótēs, eis tò eînai autoùs anapologḗtous, dióti gnóntes tòn theòn ouch hōs theòn edóxasan ḕ ēucharístēsan, allà emataiṓthēsan en toîs dialogismoîs autō̂n kaì eskotísthē hē asýnetos autō̂n kardía·
"Because what can be known of God is plain among them, for God made it plain to them. For his invisible things, his eternal power and divinity, have been clearly seen since the creation of the world, being perceived through the things that have been made, so that they are without excuse: because, although they knew God, they did not glorify him as God or give thanks, but became futile in their reasonings, and their senseless heart was darkened."
Διότι τὸ γνωστὸν τοῦ θεοῦ φανερόν ἐστιν ἐν αὐτοῖς, ὁ θεὸς γὰρ αὐτοῖς ἐφανέρωσεν. τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης, εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους, διότι γνόντες τὸν θεὸν οὐχ ὡς θεὸν ἐδόξασαν ἢ ηὐχαρίστησαν, ἀλλὰ ἐματαιώθησαν ἐν τοῖς διαλογισμοῖς αὐτῶν καὶ ἐσκοτίσθη ἡ ἀσύνετος αὐτῶν καρδία·
γνωστόν (gnōstón): "what is known, what can be known", a neuter adjective used as a noun; τὸ γνωστὸν τοῦ θεοῦ is "that which is knowable of God"
φανερός (phanerós): "visible, plain, evident"; ἐφανέρωσεν is the aorist of φανερόω, "make plain, reveal"
ἀόρατος (aóratos): "unseen, invisible", from ἀ- (not) and ὁράω (see); τὰ ἀόρατα is "the invisible things"
κτίσις (ktísis): "creation, founding"; ἀπὸ κτίσεως κόσμου is "since the creation of the world"
ποίημα (poíēma): "something made, a work"; the English "poem" comes from it. Here it is dative plural, ποιήμασιν
νοέω (noéō): "perceive with the mind, understand"; νοούμενα is the present passive participle, neuter plural, agreeing with ἀόρατα
καθοράω (kathoráō): "see clearly, discern"; καθορᾶται is the present passive, 3rd person singular. The singular verb follows the neuter plural subject ἀόρατα, as in 63.20
ἀΐδιος (aḯdios): "eternal, everlasting", a rare word in the New Testament; the diaeresis (ΐ) shows that α and ι are separate syllables
θειότης (theiótēs): "divine nature, divinity", from θεῖος, "divine"
εἰς τὸ εἶναι αὐτοὺς ἀναπολογήτους (eis tò eînai autoùs anapologḗtous): εἰς τό with an infinitive and an accusative subject, "so that they are"; ἀναπολόγητος means "without defence, without excuse"
γνόντες (gnóntes): aorist active participle of γινώσκω, nominative masculine plural, "having known"; the participle gives the concession, "although they knew"
ηὐχαρίστησαν (ēucharístēsan): aorist of εὐχαριστέω, "give thanks"; the augment turns ευ- into ηυ-
ματαιόω (mataióō): "make futile, empty"; ἐματαιώθησαν is the aorist passive, 3rd person plural
διαλογισμός (dialogismós): "reasoning, thought, calculation"
ἀσύνετος (asýnetos): "without understanding, senseless", from ἀ- and συνίημι, "understand"
The two διότι: in verse 19 it gives the ground for what has just been said, that the truth was within reach of those who suppressed it. In verse 21 it gives the ground for ἀναπολογήτους, "without excuse". The γάρ clauses ("for God made it plain to them", "for his invisible things…") are the supports within the first reason.
The passage is a chain of reasons, and διότι marks its two main links. Paul has just said (verse 18) that God's anger is directed at those who hold down the truth by wickedness. The first διότι explains why such people can be blamed: what can be known of God was "plain among them". γάρ adds two supports. God made it plain, and the invisible things have been seen in what has been made.
The second διότι is the more serious. Verse 20 ends with the verdict, "so that they are without excuse". Verse 21 gives its ground: "because, although they knew God, they did not glorify him as God or give thanks". The participle γνόντες, "having known", carries the concession, and the whole case turns on it. The reasoning is not about ignorance. It is about what people did with what they knew.
The passage shows how the two conjunctions divide the work. διότι names the reason in full and puts it first. γάρ comes in second place and adds a further step. Reading the passage aloud, one hears the rhythm of διότι… γάρ… γάρ… διότι: a reason, two supports, a verdict and a second reason.
The argument ends in the picture of a darkened heart, and the picture is built from the same verbs the lesson has used for plain facts: ἐδόξασαν, ηὐχαρίστησαν, ἐματαιώθησαν, ἐσκοτίσθη. All are aorists, and in the narrative they are the events that move the argument on.
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διότι is a conjunction, and conjunctions live in conversation: someone asks, and someone answers with a reason. The genre is therefore a dialogue, a constructed one in plain Koine, between a stranger and a gatekeeper at a locked city gate at night. The stranger speaks the even-numbered lines (64.16, 18, … 30), and the gatekeeper the odd-numbered lines (64.17, 19, … 29). Every line contains διότι. It is not a quotation, and it echoes only a few scenes of the Gospels: the stranger at the door, the friend who asks at night.
64.16a Ἄνοιξον open-AOR.IMP.2SG τὴν the-ACC.F πύλην gate-ACC διότι because ξένος stranger-NOM εἰμὶ I-am καὶ and κοπιῶ I-am-weary
64.16b Ánoixon (A-noik-son) open-AOR.IMP.2SG tḕn (tehn) the-ACC.F pýlēn (PU-lehn) gate-ACC dióti (di-O-ti) because xénos (KSE-nos) stranger-NOM eimì (ay-MEE) I-am-1SG kaì (kai) and kopiô (ko-pi-OH) I-am-weary-1SG
64.17a Οὐκ not ἀνοίγω I-open διότι because νύξ night-NOM ἐστιν it-is καὶ and ὁ the-NOM.M βασιλεὺς king-NOM οὕτως thus κελεύει commands
64.17b Ouk (ook) not anoígō (a-NOY-goh) I-open-1SG dióti (di-O-ti) because nýx (nuks) night-NOM estin (es-tin) it-is-3SG kaì (kai) and ho (ho) the-NOM.M basileùs (ba-si-LEWS) king-NOM hoútōs (HOO-tohs) thus keleúei (ke-LEW-ay) commands-3SG
64.18a Δεῖ it-is-necessary με me-ACC εἰσελθεῖν to-enter διότι because ὁ the-NOM.M υἱός son-NOM μου my-GEN ἀσθενεῖ is-ill
64.18b Deî (day) it-is-necessary-3SG me (me) me-ACC eiseltheîn (ays-el-THAYN) to-enter-AOR.INF dióti (di-O-ti) because ho (ho) the-NOM.M huiós (hwee-OS) son-NOM mou (moo) my-GEN astheneî (as-the-NAY) is-ill-3SG
64.19a Ἡ the-NOM.F πύλη gate-NOM κλείεται is-shut διότι because λῃσταὶ robbers-NOM.PL ἐν in τῇ the-DAT.F ὁδῷ road-DAT εἰσιν are
64.19b Hē (heh) the-NOM.F pýlē (PU-leh) gate-NOM kleíetai (KLAY-e-tai) is-shut-3SG.PASS dióti (di-O-ti) because lēistaì (lays-TAI) robbers-NOM.PL en (en) in tē̂i (teh) the-DAT.F hodō̂i (ho-DOH) road-DAT eisin (ay-sin) are-3PL
64.20a Οὐ not φοβοῦμαι I-fear τοὺς the-ACC.M.PL λῃστάς robbers-ACC.PL διότι because οὐδὲν nothing-ACC ἔχω I-have
64.20b Ou (oo) not phoboûmai (fo-BOO-mai) I-fear-1SG.MID toùs (toos) the-ACC.M.PL lēistás (lays-TAS) robbers-ACC.PL dióti (di-O-ti) because oudèn (oo-DEN) nothing-ACC échō (E-khoh) I-have-1SG
64.21a Σὺ you-NOM μὲν on-the-one-hand οὐ not φοβῇ you-fear διότι because οὐδὲν nothing-ACC ἔχεις you-have ἡμεῖς we-NOM δὲ on-the-other-hand φοβούμεθα we-fear διότι because ἔχομεν we-have πολλά many-things-ACC.N.PL
64.21b Sỳ (su) you-NOM mèn (men) on-the-one-hand ou (oo) not phobē̂i (fo-BEH) you-fear-2SG.MID dióti (di-O-ti) because oudèn (oo-DEN) nothing-ACC écheis (E-khays) you-have-2SG hēmeîs (heh-MAYS) we-NOM dè (de) on-the-other-hand phoboúmetha (fo-BOO-me-tha) we-fear-1PL.MID dióti (di-O-ti) because échomen (E-kho-men) we-have-1PL pollá (pol-LA) many-things-ACC.N.PL
64.22a Δός give-AOR.IMP.2SG μοι to-me-DAT ὕδωρ water-ACC διότι because διψᾷ is-thirsty τὸ the-NOM.N παιδίον child-NOM
64.22b Dós (dos) give-AOR.IMP.2SG moi (moy) to-me-DAT hýdōr (HU-dohr) water-ACC dióti (di-O-ti) because dipsâi (dip-SAH) is-thirsty-3SG tò (to) the-NOM.N paidíon (pay-DEE-on) child-NOM
64.23a Οὐ not δύναμαί I-am-able σοι to-you-DAT δοῦναι to-give ὕδωρ water-ACC διότι because τὸ the-NOM.N φρέαρ well-NOM ἐντὸς inside τοῦ the-GEN.N τείχους wall-GEN ἐστίν is
64.23b Ou (oo) not dýnamaí (DU-na-mai) I-am-able-1SG.MID soi (soy) to-you-DAT doûnai (DOO-nai) to-give-AOR.INF hýdōr (HU-dohr) water-ACC dióti (di-O-ti) because tò (to) the-NOM.N phréar (FRE-ar) well-NOM entòs (en-TOS) inside toû (too) the-GEN.N teíchous (TAY-khoos) wall-GEN estín (es-TIN) is-3SG
64.24a Ὁ the-NOM.M θεὸς God-NOM εὐλογεῖ blesses τοὺς the-ACC.M.PL ἐλεήμονας merciful-ACC.PL διότι because αὐτὸς himself-NOM ἐλεήμων merciful-NOM ἐστίν is
64.24b Ho (ho) the-NOM.M theòs (the-OS) God-NOM eulogeî (ew-lo-GAY) blesses-3SG toùs (toos) the-ACC.M.PL eleḗmonas (e-le-EH-mo-nas) merciful-ACC.PL dióti (di-O-ti) because autòs (aw-TOS) himself-NOM eleḗmōn (e-le-EH-mohn) merciful-NOM estín (es-TIN) is-3SG
64.25a Ἐὰν if ἀνοίξω I-open τὴν the-ACC.F πύλην gate-ACC ὁ the-NOM.M βασιλεὺς king-NOM ὀργισθήσεται will-be-angry διότι because οὐκ not ἐφύλαξα I-guarded τὴν the-ACC.F πόλιν city-ACC
64.25b Eàn (e-AN) if anoíxō (a-NOIK-soh) I-open-AOR.SBJV.1SG tḕn (tehn) the-ACC.F pýlēn (PU-lehn) gate-ACC ho (ho) the-NOM.M basileùs (ba-si-LEWS) king-NOM orgisthḗsetai (or-gis-THEH-se-tai) will-be-angry-FUT.PASS.3SG dióti (di-O-ti) because ouk (ook) not ephýlaxa (e-FU-lak-sa) I-guarded-AOR.1SG tḕn (tehn) the-ACC.F pólin (PO-lin) city-ACC
64.26a Κοιμηθήσομαι I-will-sleep ἔξω outside παρὰ beside τὸ the-ACC.N τεῖχος wall-ACC διότι because οὐ not θέλω I-wish σε you-ACC βλάψαι to-harm
64.26b Koimēthḗsomai (koy-meh-THEH-so-mai) I-will-sleep-FUT.PASS.1SG éxō (EK-soh) outside parà (pa-RA) beside tò (to) the-ACC.N teîchos (TAY-khos) wall-ACC dióti (di-O-ti) because ou (oo) not thélō (THE-loh) I-wish-1SG se (se) you-ACC blápsai (BLAP-sai) to-harm-AOR.INF
64.27a Ἔξω outside οὐ not δύνασαι you-are-able κοιμᾶσθαι to-sleep διότι because τὸ the-NOM.N ψῦχος cold-NOM ἰσχυρόν severe-NOM.N ἐστιν is
64.27b Éxō (EK-soh) outside ou (oo) not dýnasai (DU-na-sai) you-are-able-2SG.MID koimâsthai (koy-MAS-thai) to-sleep-PRES.INF dióti (di-O-ti) because tò (to) the-NOM.N psŷchos (PSU-khos) cold-NOM ischyrón (is-khu-RON) severe-NOM.N estin (es-tin) is-3SG
64.28a Ἄνοιξον open-AOR.IMP.2SG οὖν then ἀδελφέ brother-VOC διότι because μόνον only ἄρτον bread-ACC καὶ and ὕδωρ water-ACC αἰτοῦμεν we-ask-for
64.28b Ánoixon (A-noik-son) open-AOR.IMP.2SG oûn (oon) then adelphé (a-del-FE) brother-VOC dióti (di-O-ti) because mónon (MO-non) only árton (AR-ton) bread-ACC kaì (kai) and hýdōr (HU-dohr) water-ACC aitoûmen (ay-TOO-men) we-ask-for-1PL
64.29a Εἴσελθε enter-AOR.IMP.2SG ξένε stranger-VOC διότι because ἄνθρωπός man-NOM εἰμι I-am καὶ and οὐ not λίθος stone-NOM
64.29b Eíselthe (AYS-el-the) enter-AOR.IMP.2SG xéne (KSE-ne) stranger-VOC dióti (di-O-ti) because ánthrōpós (AN-throh-pos) man-NOM eimi (ay-mi) I-am-1SG kaì (kai) and ou (oo) not líthos (LI-thos) stone-NOM
64.30a Εὐχαριστοῦμέν we-give-thanks σοι to-you-DAT διότι because ἤνοιξας you-opened ἡμῖν to-us-DAT τὴν the-ACC.F πύλην gate-ACC
64.30b Eucharistoûmén (ew-kha-ris-TOO-men) we-give-thanks-1PL soi (soy) to-you-DAT dióti (di-O-ti) because ḗnoixas (EH-noik-sas) you-opened-AOR.2SG hēmîn (heh-MEEN) to-us-DAT tḕn (tehn) the-ACC.F pýlēn (PU-lehn) gate-ACC
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64.16 Ἄνοιξον τὴν πύλην, διότι ξένος εἰμὶ καὶ κοπιῶ. Ánoixon tḕn pýlēn, dióti xénos eimì kaì kopiô. The stranger: "Open the gate, because I am a stranger and I am worn out."
64.17 Οὐκ ἀνοίγω, διότι νύξ ἐστιν καὶ ὁ βασιλεὺς οὕτως κελεύει. Ouk anoígō, dióti nýx estin kaì ho basileùs hoútōs keleúei. The gatekeeper: "I will not open, because it is night and the king commands it so."
64.18 Δεῖ με εἰσελθεῖν, διότι ὁ υἱός μου ἀσθενεῖ. Deî me eiseltheîn, dióti ho huiós mou astheneî. The stranger: "I must come in, because my son is ill."
64.19 Ἡ πύλη κλείεται, διότι λῃσταὶ ἐν τῇ ὁδῷ εἰσιν. Hē pýlē kleíetai, dióti lēistaì en tē̂i hodō̂i eisin. The gatekeeper: "The gate is shut, because there are robbers on the road."
64.20 Οὐ φοβοῦμαι τοὺς λῃστάς, διότι οὐδὲν ἔχω. Ou phoboûmai toùs lēistás, dióti oudèn échō. The stranger: "I am not afraid of robbers, because I have nothing."
64.21 Σὺ μὲν οὐ φοβῇ διότι οὐδὲν ἔχεις, ἡμεῖς δὲ φοβούμεθα διότι ἔχομεν πολλά. Sỳ mèn ou phobē̂i dióti oudèn écheis, hēmeîs dè phoboúmetha dióti échomen pollá. The gatekeeper: "You are not afraid because you have nothing, but we are afraid because we have a great deal."
64.22 Δός μοι ὕδωρ, διότι διψᾷ τὸ παιδίον. Dós moi hýdōr, dióti dipsâi tò paidíon. The stranger: "Give me water, because the child is thirsty."
64.23 Οὐ δύναμαί σοι δοῦναι ὕδωρ, διότι τὸ φρέαρ ἐντὸς τοῦ τείχους ἐστίν. Ou dýnamaí soi doûnai hýdōr, dióti tò phréar entòs toû teíchous estín. The gatekeeper: "I cannot give you water, because the well is inside the wall."
64.24 Ὁ θεὸς εὐλογεῖ τοὺς ἐλεήμονας, διότι αὐτὸς ἐλεήμων ἐστίν. Ho theòs eulogeî toùs eleḗmonas, dióti autòs eleḗmōn estín. The stranger: "God blesses the merciful, because he himself is merciful."
64.25 Ἐὰν ἀνοίξω τὴν πύλην, ὁ βασιλεὺς ὀργισθήσεται, διότι οὐκ ἐφύλαξα τὴν πόλιν. Eàn anoíxō tḕn pýlēn, ho basileùs orgisthḗsetai, dióti ouk ephýlaxa tḕn pólin. The gatekeeper: "If I open the gate, the king will be angry, because I did not guard the city."
64.26 Κοιμηθήσομαι ἔξω παρὰ τὸ τεῖχος, διότι οὐ θέλω σε βλάψαι. Koimēthḗsomai éxō parà tò teîchos, dióti ou thélō se blápsai. The stranger: "I will sleep outside, beside the wall, because I do not want to harm you."
64.27 Ἔξω οὐ δύνασαι κοιμᾶσθαι, διότι τὸ ψῦχος ἰσχυρόν ἐστιν. Éxō ou dýnasai koimâsthai, dióti tò psŷchos ischyrón estin. The gatekeeper: "Outside you cannot sleep, because the cold is severe."
64.28 Ἄνοιξον οὖν, ἀδελφέ, διότι μόνον ἄρτον καὶ ὕδωρ αἰτοῦμεν. Ánoixon oûn, adelphé, dióti mónon árton kaì hýdōr aitoûmen. The stranger: "Open, then, brother, because we ask only for bread and water."
64.29 Εἴσελθε, ξένε, διότι ἄνθρωπός εἰμι καὶ οὐ λίθος. Eíselthe, xéne, dióti ánthrōpós eimi kaì ou líthos. The gatekeeper: "Come in, stranger, because I am a man and not a stone."
64.30 Εὐχαριστοῦμέν σοι, διότι ἤνοιξας ἡμῖν τὴν πύλην. Eucharistoûmén soi, dióti ḗnoixas hēmîn tḕn pýlēn. The stranger: "We thank you, because you have opened the gate for us."
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64.16 Ἄνοιξον τὴν πύλην, διότι ξένος εἰμὶ καὶ κοπιῶ.
64.17 Οὐκ ἀνοίγω, διότι νύξ ἐστιν καὶ ὁ βασιλεὺς οὕτως κελεύει.
64.18 Δεῖ με εἰσελθεῖν, διότι ὁ υἱός μου ἀσθενεῖ.
64.19 Ἡ πύλη κλείεται, διότι λῃσταὶ ἐν τῇ ὁδῷ εἰσιν.
64.20 Οὐ φοβοῦμαι τοὺς λῃστάς, διότι οὐδὲν ἔχω.
64.21 Σὺ μὲν οὐ φοβῇ διότι οὐδὲν ἔχεις, ἡμεῖς δὲ φοβούμεθα διότι ἔχομεν πολλά.
64.22 Δός μοι ὕδωρ, διότι διψᾷ τὸ παιδίον.
64.23 Οὐ δύναμαί σοι δοῦναι ὕδωρ, διότι τὸ φρέαρ ἐντὸς τοῦ τείχους ἐστίν.
64.24 Ὁ θεὸς εὐλογεῖ τοὺς ἐλεήμονας, διότι αὐτὸς ἐλεήμων ἐστίν.
64.25 Ἐὰν ἀνοίξω τὴν πύλην, ὁ βασιλεὺς ὀργισθήσεται, διότι οὐκ ἐφύλαξα τὴν πόλιν.
64.26 Κοιμηθήσομαι ἔξω παρὰ τὸ τεῖχος, διότι οὐ θέλω σε βλάψαι.
64.27 Ἔξω οὐ δύνασαι κοιμᾶσθαι, διότι τὸ ψῦχος ἰσχυρόν ἐστιν.
64.28 Ἄνοιξον οὖν, ἀδελφέ, διότι μόνον ἄρτον καὶ ὕδωρ αἰτοῦμεν.
64.29 Εἴσελθε, ξένε, διότι ἄνθρωπός εἰμι καὶ οὐ λίθος.
64.30 Εὐχαριστοῦμέν σοι, διότι ἤνοιξας ἡμῖν τὴν πύλην.
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Reasons After Commands: In 64.16, 64.22 and 64.28 an imperative is followed by a διότι clause that justifies the request. The imperatives ἄνοιξον, δός and εἴσελθε are aorists, which ask for a single act. The reasons that follow are in the present indicative: ξένος εἰμί, διψᾷ τὸ παιδίον, αἰτοῦμεν.
μέν … δέ with Two Reasons: In 64.21 the contrast σὺ μὲν… ἡμεῖς δὲ… gives each speaker his own διότι clause. The two reasons are parallel, and the meaning turns on the opposite verbs οὐδὲν ἔχεις and ἔχομεν πολλά.
Negatives: οὐ is the negative of every indicative verb here (οὐκ ἀνοίγω, 64.17; οὐ φοβοῦμαι, 64.20). οὐδέν (Lesson 63) is the compound "nothing" in 64.20 and 64.21, and the negatives do not cancel: οὐ φοβοῦμαι… οὐδὲν ἔχω is two plain negatives in two separate clauses.
Verbs with Infinitives: δεῖ takes the accusative and the infinitive (δεῖ με εἰσελθεῖν, 64.18: "it is necessary for me to enter"). δύναμαι and θέλω take the infinitive directly (64.23, 64.26, 64.27). In 64.26, σε is the object of βλάψαι, not its subject: the speaker does not want to harm you.
The Conditional: In 64.25 ἐάν takes the aorist subjunctive ἀνοίξω ("if I open"), and the main clause has the future ὀργισθήσεται. The διότι clause then goes back to the past: οὐκ ἐφύλαξα, an aorist, "I did not guard".
Future Passives: κοιμηθήσομαι (64.26) and ὀργισθήσεται (64.25) are future passive forms with an active meaning ("I will sleep", "he will be angry"). Their present forms, κοιμάομαι and ὀργίζομαι, are also deponent in sense.
Place Words: ἐντός (64.23) takes the genitive: ἐντὸς τοῦ τείχους, "inside the wall". ἔξω stands alone as an adverb (64.26, 64.27). "Beside the wall" needs a preposition with its case: παρὰ τὸ τεῖχος, accusative.
ξένος: The word means "stranger" and also "guest", and the gatekeeper's last words (64.29) use it of the man he is about to receive. The Gospel phrase ξένος ἤμην καὶ συνηγάγετέ με (Matthew 25:35) shows the same word in the same double sense.
An Accent Rule at Work: In 64.23 and 64.29 the words δύναμαί and ἄνθρωπός carry a second accent on the last syllable. This is because a word with an acute on the third syllable from the end takes an extra acute on its last syllable before a following enclitic (σοι, εἰμι). A circumflex on the second-to-last syllable does the same, which explains εὐχαριστοῦμέν σοι in 64.30.
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διότι (dióti): /diˈo.ti/ in the reconstructed pronunciation this course uses; Koine speakers of the later period said /ðiˈo.ti/
The first syllable is a short "di", as in "dip". The ι and the ο are separate syllables: di-O-ti, never "dyo-ti"
The stress falls on the second syllable: di-O-ti. Say the ο as a short "o", as in "off", and the final ι as a short "i"
The δ is a plain "d" in the reconstructed pronunciation. Later Koine softened it towards the "th" of English "this", the sound it has in Modern Greek
Related Words
ὅτι (hóti): /ˈho.ti/, HO-ti — the rough breathing is a light "h"; διότι has no breathing mark
διὰ τί (dià tí): /di.a ˈti/, di-a-TI — the question word, with the stress on τί
γάρ (gár): /gar/, gar — a plain hard "g"
Sounds Absent from English
ψ in ψῦχος (psŷchos) is "ps" in a single sound, as at the start of the Greek-derived "psychology": PSU-khos
ξ in ξένος (xénos) is "ks": KSE-nos
χ in ψῦχος and in χόρτος (chórtos) is an aspirated k, or the "ch" of Scottish "loch" in later pronunciation: KHOR-tos
ῃ in λῃσταί (lēistaì) is the long open "e" of η with an iota under it; the iota is not heard: lays-TAI
ᾳ in πεινᾷ (peinâi) and οἰκίᾳ (oikíāi) is a long "a" with a silent iota: pay-NAH, oy-KEE-ah
Accent Marks in This Lesson
διότι keeps its acute on the ο in every position, because the accent is on the second-to-last syllable and not the last. A grave replaces an acute only on the final syllable of a word that is followed by another word (πατὴρ ἔρχεται, 64.6).
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Course Index: [latinum.substack.com/p/index](https://latinum.substack.com/p/index)