Lexical Summary palaios: Old, ancient, former Original Word: παλαιός Strong's Exhaustive Concordance old. From palai; antique, i.e. Not recent, worn out -- old. see GREEK palai NAS Exhaustive Concordance Word Originfrom palai Definition old, ancient NASB Translation old (19). Thayer's Greek Lexicon STRONGS NT 3820: παλαιόςπαλαιός, παλαιά, παλαιόν (πάλαι, which see), from Homer down; 1. old, ancient (the Sept. several times for יָשָׁן and עַתִּיק): οἶνος παλαιός (opposed to νέος), Luke 5:39 (but WH in brackets) (Homer Odyssey 2, 340; Sir. 9:10); διαθήκη, 2 Corinthians 3:14; ἐντολή (opposed to καινή), given long since, 1 John 2:7; ζύμη (opposed to νέον φύραμα), 1 Corinthians 5:7f; neuter plural παλαιά (opposed to καινά), old things, Matthew 13:52 (which seems to allude to such articles of food as are fit for use only after having been kept some time (others consider clothing, jewels, etc., as referred to; cf. θησαυρός, 1 c.); dropping the fig, old and new commandments; cf. Sir. 24:23; Hebrews 5:12ff); ὁ παλαιός ἡμῶν ἄνθρωπος (opposed to ὁ νέος). our old man, i. e. we, as we were before our mode of thought, feeling, action, had been changed, Romans 6:6.; Ephesians 4:22; (Colossians 3:9). 2. no longer new, worn by use, the worse for wear, old (for בָּלֶה, Joshua 9:10f (4f)): ἱμάτιον, ἀσκός, Matthew 9:16; Mark 2:21; Luke 5:39f. (Synonym: see ἀρχαῖος, at the end.) Strong’s Greek 3820 marks the adjective family παλαιός, describing something “old,” “ancient,” or “former.” Across nineteen New Testament occurrences the term creates a literary bridge between what God has already done and what He is now doing in Christ. Whether applied to garments and wineskins, to humanity’s former life, or to covenantal arrangements, it consistently functions as a foil for καινός (“new”), highlighting the redemptive drama of replacement, fulfillment, and transformation. Semantic Nuances 1. Chronological age—something long-standing or time-worn (Luke 5:39). These shades of meaning converge to stress continuity and discontinuity in salvation history. Usage in the Synoptic Parables Jesus’ twin illustrations of fabrics and wineskins (Matthew 9:16–17; Mark 2:21–22; Luke 5:36–39) stand as the largest cluster of occurrences. He juxtaposes “old garment” and “old wineskins” with the “new” to declare that the kingdom He inaugurates cannot be confined within Judaic traditions that anticipated Him. The point is not contempt for the Mosaic economy but recognition that its forms must yield to the reality they foretold. Interestingly, Luke 5:39 adds, “And no one after drinking old wine wants new, for he says, ‘The old is better’”, exposing the human tendency to cling to the familiar even when God is offering fullness. Pauline Contrast of Old and New Humanity Paul appropriates παλαιός to describe the believer’s pre-conversion identity: The apostle grounds ethical exhortations in ontological change. Because the “old man” was executed with Christ, Christians are empowered to live in resurrection distinctiveness. Sanctification is therefore not moral self-improvement but the outworking of a decisive break with the past. ‘Old’ in Covenant and Worship Language In 2 Corinthians 3:14 Paul speaks of “the reading of the old covenant,” affirming its divine origin yet asserting its temporary pedagogical role (cf. Galatians 3:24). Similarly, the Passover imagery of 1 Corinthians 5:7-8 urges the church to “get rid of the old leaven” and to “keep the feast, not with the old leaven,” since Christ, the true Passover Lamb, has been sacrificed. Here παλαιός frames the exodus typology to show that ritual forms are fulfilled, not abolished, in the Messiah. Johannine Echoes of an ‘Old Command’ 1 John 2:7 contains a double use of παλαιός: “Beloved, I am not writing you a new commandment, but an old one… This old command is the message you have heard”. The apostle affirms the perennial call to love, rooting Christian ethics in the immutable character of God. What is “old” is simultaneously ever-fresh when animated by the indwelling Spirit. Implications for Ministry and Discipleship 1. Gospel proclamation must respect biblical continuity while heralding Christ’s definitive fulfillment. Historical and Theological Reflection Early church fathers leveraged παλαιός in anti-Marcionite debates, affirming that the Old Testament remains revelatory even as the New Testament clarifies its ultimate meaning. Reformation theologians echoed the Pauline polarity of old and new, especially in teaching justification by faith versus works of the law. Contemporary missions similarly navigate cultural “old wineskins,” contextualizing the unchanging gospel without diluting its power. In every text the Spirit weds past revelation to present reality, inviting believers to cherish God’s faithfulness across ages while embracing the transforming novelty found in Christ alone. Englishman's Concordance Matthew 9:16 Adj-DNSGRK: ἐπὶ ἱματίῳ παλαιῷ αἴρει γὰρ NAS: cloth on an old garment; KJV: cloth unto an old garment, for INT: on clothing old tears away indeed Matthew 9:17 Adj-AMP Matthew 13:52 Adj-ANP Mark 2:21 Adj-ANS Mark 2:21 Adj-GNS Mark 2:22 Adj-AMP Luke 5:36 Adj-ANS Luke 5:36 Adj-DNS Luke 5:37 Adj-AMP Luke 5:39 Adj-AMS Luke 5:39 Adj-NMS Romans 6:6 Adj-NMS 1 Corinthians 5:7 Adj-AFS 1 Corinthians 5:8 Adj-DFS 2 Corinthians 3:14 Adj-GFS Ephesians 4:22 Adj-AMS Colossians 3:9 Adj-AMS 1 John 2:7 Adj-AFS 1 John 2:7 Adj-NFS Strong's Greek 3820 |
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