Understanding αὐλή (aulē) Strong’s G833: The Sacred Courts and Communal Spaces of Biblical Architecture

Pronunciation Guide: ow-LAY

Basic Definition

Strong’s G833: The Greek word αὐλή (aulē) primarily refers to an open court or enclosed yard, typically belonging to a house or palace. In biblical contexts, it often denotes the courtyard of the Temple, a palace, or a sheepfold. The term carries architectural significance while also symbolizing spaces of gathering, judgment, and spiritual significance in both sacred and secular settings.

Etymology and Morphology

• Part of speech: Feminine noun
• Root connection: From ἄω (aō), meaning “to blow,” referring to an open space where wind blows
• Language origin: Classical Greek
• Primary usage: Narrative sections, particularly in the Gospels and historical accounts
• Appears 12 times in the New Testament

αὐλή Morphology:

• αὐλή (nominative singular) – a court, courtyard
• αὐλῆς (genitive singular) – of a court
• αὐλῇ (dative singular) – in/with a court
• αὐλήν (accusative singular) – (to) a court
• αὐλαί (nominative plural) – courts
• αὐλῶν (genitive plural) – of courts
• αὐλαῖς (dative plural) – in/with courts
• αὐλάς (accusative plural) – (to) courts

Origin & History

The term αὐλή has deep roots in classical Greek, where it originally referred to any open space exposed to fresh air. Homer uses the term in the Odyssey (Book 9, line 239) to describe the courtyard of the Cyclops Polyphemus where he kept his flocks. In classical literature, it gradually evolved to specifically denote the courtyard of a house or palace, particularly the central open space around which other rooms were arranged in Greek domestic architecture.

In the Septuagint (LXX), αὐλή gained sacred significance as it frequently translated the Hebrew חָצֵר (chatser), referring to the courts of the Tabernacle and later the Temple in Jerusalem. Notable examples include Exodus 27:9, where it describes the court of the Tabernacle, and Psalm 84:2 (LXX 83:3), where the psalmist longs for “the courts of Yahweh.” This transformation expanded the word’s semantic range from merely architectural to deeply theological, representing the transitional space between the profane world and the sacred inner sanctuary.

Expanded Definitions & Translation Options

• An open yard or courtyard attached to a building, especially a palace or temple
• A sheepfold or enclosure for flocks
• The outer court of the Jewish Temple in Jerusalem
• A royal court or palace complex
• A gathering place for community or official proceedings

αὐλή Translation Options:

• Courtyard – Most common translation, emphasizing the architectural feature as an open space surrounded by buildings
• Palace – Used when αὐλή refers to a royal residence by metonymy (where the part represents the whole)
• Court – Appropriate when emphasizing the formal, official, or royal nature of the space
• Sheepfold – Specifically in John 10, where Jesus uses αὐλή in His Good Shepherd discourse
• Temple courts – When referring specifically to the outer areas of the Jerusalem Temple

Biblical Usage

In the New Testament, αὐλή appears prominently in two significant narrative contexts. First, it describes the courtyard of the high priest where Peter’s denial of Jesus occurred. Matthew 26:3 states, “Then the chief priests and the elders of the people gathered in the court [αὐλήν] of the high priest, who was called Caiaphas.” This setting becomes pivotal for the trial of Jesus and the moral failure of Peter.

The second significant usage appears in John’s Gospel, where Jesus employs αὐλή metaphorically in His Good Shepherd discourse: “But he who enters by the door is the shepherd of the sheep. To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out. And when he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice” (John 10:2-4). Here, the αὐλή represents not just a physical enclosure but a spiritual community under divine protection.

• “Then the chief priests and the elders of the people were gathered together into the court [αὐλήν] of the high priest, who was called Caiaphas.” Matthew 26:3
• “Now Peter was sitting outside in the courtyard [αὐλῇ], and a servant-girl came to him.” Matthew 26:69
• “They led Jesus away to the high priest; and all the chief priests and the elders and the scribes gathered together. Peter had followed Him at a distance, right into the courtyard [αὐλῆς] of the high priest.” Mark 14:53-54
• “To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out. When he puts forth all his own, he goes ahead of them, and the sheep follow him because they know his voice. A stranger they simply will not follow, but will flee from him, because they do not know the voice of strangers… All who came before Me are thieves and robbers, but the sheep did not hear them. I am the door; if anyone enters through Me, he will be saved, and will go in and out and find pasture.” John 10:3-5,8-9
• “I am the good shepherd; the good shepherd lays down His life for the sheep. He who is a hired hand, and not a shepherd, who is not the owner of the sheep, sees the wolf coming, and leaves the sheep and flees, and the wolf snatches them and scatters them. He flees because he is a hired hand and is not concerned about the sheep. I am the good shepherd, and I know My own and My own know Me, even as the Father knows Me and I know the Father; and I lay down My life for the sheep. I have other sheep, which are not of this fold [αὐλῆς]; I must bring them also, and they will hear My voice; and they will become one flock with one shepherd.” John 10:11-16
• “And having kindled a fire in the middle of the courtyard [αὐλῆς] and sat down together, Peter was sitting among them.” Luke 22:55
• “Someone said to Him, ‘Look, Your mother and Your brothers are standing outside seeking to speak to You.’ But Jesus answered the one who was telling Him and said, ‘Who is My mother and who are My brothers?’ And stretching out His hand toward His disciples, He said, ‘Behold My mother and My brothers!'” Matthew 12:47-49

Cultural Insights

In ancient Near Eastern architecture, the αὐλή was not merely a functional space but a central organizing principle. Houses were typically built around an open courtyard that provided light, ventilation, and a common area for domestic activities. This architectural feature was especially important in Mediterranean climates, where families could work, cook, and socialize in the open air while remaining within the protection of their home’s walls. The courtyard symbolized both community (as the gathering place for the family) and boundary (separating the household from the outside world).

In the context of the Temple in Jerusalem, the αὐλή held profound religious significance. The Temple complex contained several courts of increasing sanctity—the Court of the Gentiles (accessible to all), the Court of Women, the Court of Israel (for Jewish men), and finally the inner court for priests. These graduated spaces represented the spiritual journey from secular to sacred, from common to holy. When Jesus drove out the money changers from the Temple courts (Mark 11:15-17), He was reclaiming the αὐλή as a space intended for prayer and true worship rather than commercial exploitation. This action echoed the Hebrew prophetic tradition that emphasized the courts of Yahweh as places where all nations would eventually worship.

Theological Significance

The αὐλή in Scripture reveals profound theological truths about access to Yahweh and His presence. In the Temple architecture, the courts represented graduated levels of holiness and proximity to God’s presence, with restrictions based on ritual purity, gender, and national identity. Yet through the Messiah Jesus, these barriers were ultimately abolished. The rending of the Temple veil at His crucifixion (Mark 15:38) symbolically extended access to the divine presence beyond the physical courts to all believers.

Jesus’ use of αὐλή as a sheepfold in John 10 reveals His understanding of community and protection under divine care. The sheepfold represented both security and limitation—safety from predators but also restriction. The Good Shepherd leads His sheep both into the αὐλή for protection and out of it for nourishment. This powerful imagery speaks to the balance of security and freedom in the Messiah’s care. Moreover, Jesus’ statement about “other sheep that are not of this fold” (John 10:16) prophetically points to the inclusion of Gentiles into God’s covenant community, breaking down the dividing wall between Jewish and Gentile believers that was physically represented by the partitions in the Temple courts.

Personal Application

The image of αὐλή invites us to consider our own spiritual boundaries and gathering places. Just as the Temple courts provided graduated access to God’s presence, we too may find ourselves in different courts of spiritual intimacy with Yahweh. Some seasons may find us in outer courts, aware of God but experiencing distance; other times we may enjoy intimate access to His presence. Rather than condemning ourselves in the distant seasons, we can remember that even the outer courts remain sacred space, and that the veil has been torn, giving us the privilege of approaching the throne of grace with confidence (Hebrews 4:16).

The courtyard also reminds us of our need for both community and boundaries in spiritual life. Like the αὐλή that gathered family members together while protecting them from outside dangers, healthy spiritual communities provide both connection and protection. As living stones being built into a spiritual house (1 Peter 2:5), we are called to create spaces where believers can gather safely while remaining open to those whom the Good Shepherd is calling from outside our current fold.

Related Words

• ναός (naos, nah-OSS) – The inner sanctuary or Temple building itself, as distinct from the outer courts; refers to the most sacred space where God’s presence dwells. While αὐλή represents the outer accessible areas, ναός refers to the holy inner sanctum. See G3485
• ἱερόν (hieron, hee-er-ON) – The entire Temple complex including all its courts and buildings; a more comprehensive term than αὐλή, which specifically refers to the courtyards. See G2411
• οἶκος (oikos, OY-koss) – House or household; while αὐλή refers specifically to the courtyard, οἶκος encompasses the entire dwelling and family unit. See G3624
• μάνδρα (mandra, MAN-dra) – A pen or fold specifically for animals; a more restricted term than αὐλή, which can refer to human or sacred spaces as well as animal enclosures. [Not in NT but related conceptually]
• παρεμβολή (parembolē, par-em-bol-AY) – Camp, barracks, or army quarters; like αὐλή, it refers to an enclosed space, but specifically for military rather than domestic or sacred purposes. See G3925

Did You Know?

• In Mediterranean archaeology, the presence of an αὐλή (courtyard) is one of the most distinctive features used to identify ancient Israelite houses. The “four-room house” with a central courtyard became the standard Israelite dwelling during the Iron Age (1200-586 BCE), revealing how this architectural feature was deeply embedded in biblical culture. These courtyards typically contained cooking installations, cisterns, and work areas, making them the center of family life much as they appear in biblical narratives.
• The word αὐλή shares its etymological root with the Greek musical instrument αὐλός (aulos), a reed pipe similar to an oboe. Both words derive from the concept of air or wind—the courtyard being an open space where wind blows freely, and the aulos being an instrument through which breath passes to create music. This connection points to the significance of breath (רוּחַ, ruach in Hebrew, which also means “spirit”) in biblical thought, connecting architectural, musical, and spiritual concepts.
• The modern Greek word αυλή still means “courtyard” today and remains an important architectural feature in traditional Greek homes. This continuity across nearly three millennia demonstrates the enduring cultural significance of this spatial concept in Mediterranean life and the accuracy of biblical descriptions of daily life in the ancient world.

Remember This

The αὐλή of Scripture is more than architectural space—it is the sacred threshold where divine and human realms intersect, where the Good Shepherd gathers His flock from every nation, and where we all stand as living stones being built into courts of praise around His presence.