1 Timothy 2:13 — Word Study
N1904Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα.
BSAAdamAdam [the first man, father of humanity] forgar [as a reason, explaining why] firstprōtos [before all others, in the beginning] was formed,plassō▸ [molded, shaped by God] theneita [afterwards, next in sequence] Eve.Eua [the mother of all living, life-giver]
| Greek | English | Parsing |
|---|---|---|
| Ἀδὰμ | Adam | Noun, proper name, indeclinable |
| γὰρ | for | Conjunction |
| πρῶτος | first | Adjective, nominative, singular |
| ἐπλάσθη, | was formed, | Verb, aorist, passive |
| εἶτα | then | Adverb |
| Εὕα. | Eve. | Noun, nominative, singular |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | For Adam was formed first, and then Eve. |
| KJV | For Adam was first formed, then Eve. |
| ASV | For Adam was first formed, then Eve; |
| YLT | for Adam was first formed, then Eve, |
| WEB | For Adam was formed first, then Eve. |
| BBE | For Adam was first formed, then Eve; |
The translations agree on the order of creation as stated in the verse.
The sentence has a main clause followed by a subordinate clause, clearly delineating the order of creation.
8 commentators on this verse
Gill, Jamieson, Poole, Trapp & more — read them ›
clause
subjectπρῶτος
verbπλάσσω
The sentence as the grammar sees it Open the tree ›
Every word here is used elsewhere in the New Testament.
Bars are logarithmic — ὁ, the commonest word in the Greek New Testament, stands 19,867 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — 1 Timothy 2:13
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — Instructions on Worship and Conductgenerated
1 Timothy 2:13 is part of Paul's instructions regarding worship and the roles of men and women in the church. He emphasizes the order of creation as a basis for his teachings, stating that Adam was created first, followed by Eve. This order is significant in the context of authority and teaching within the church, as Paul seeks to establish a framework for how the church should function according to God's design.
Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Genesis 1:27 | So God created man in His own image; in the image of God He created him; male and female He created them. |
| 2 | Genesis 2:7–18 | Then the LORD God formed man from the dust of the ground and breathed the breath of life into his nostrils, and the man became a living being. |
| 3 | 1 Corinthians 11:8–9 | For man did not come from woman, but woman from man. |
The Treasury of Scripture Knowledge — 3 references, hung on the phrase they belong to
The Key Word — Ἀδὰμ, Adamgenerated
The word Ἀδὰμ (transliterated as *Adam*) is a proper noun referring to the first man created by God. It symbolizes not only the historical figure but also represents humanity as a whole. The parsing indicates that it is a noun and does not change form, emphasizing its role as a foundational figure in biblical tradition.
In this context, Adam's creation first is used to support Paul's argument about the roles of men and women. The reference to Adam as the first man highlights his significance in the order of creation, which Paul uses to establish authority and teaching roles in the church.
How Translations Differ — measured against the Berean Standard Biblegenerated
The translations agree that Adam was formed first, with slight variations in wording. The Berean Standard Bible and King James Version both state, 'For Adam was formed first, and then Eve,' while the American Standard Version and Young's Literal Translation use similar phrasing.
All versions maintain the same essential meaning, focusing on the order of creation without significant divergence in interpretation.
Sentence Structuregenerated
The verse consists of two main clauses connected by the conjunction γὰρ (for). The first clause identifies Adam as the subject and includes the verb ἐπλάσθη (was formed), while the second clause introduces Eve as the subsequent subject.
The structure is straightforward, with the finite verb governing the subject and the sequence of creation clearly outlined. This helps to emphasize the order and significance of each figure.
Septuagint Backgroundgenerated
Ἀδὰμ is used in the Septuagint to translate the Hebrew אָדָם (H120), which means 'man' or 'mankind.' This connection underscores Adam's role as the first human and the representative of humanity in biblical texts.
The word πρῶτος translates the Hebrew רִאשׁוֹן (H7223), meaning 'first.' This reinforces the significance of the order of creation in both the Old and New Testaments.
In plain words — the whole versegenerated
1 Timothy 2:13 states that Adam was created first, followed by Eve. This order is important in understanding the roles of men and women in the church, as Paul uses it to explain authority and teaching.
Frequently Asked Questionsgenerated
Paul uses the order of creation to establish a framework for authority and roles within the church, indicating that Adam's creation first is foundational.
This verse is often cited in discussions about gender roles, with Paul asserting that the order of creation reflects God's design for authority and teaching.
Eve is mentioned as being created after Adam, highlighting her role as the first woman and the mother of all living, which is significant in the context of creation.
Paul references creation to ground his instructions in the divine order established by God, using it as a basis for his teachings on authority in the church.
Reflection Questionsgenerated
- What does the order of creation teach us about God's design for men and women?
- How can understanding the roles of Adam and Eve help us in our church community today?
- In what ways can we honor God's order in our interactions with one another?
- How does this verse challenge or affirm your understanding of gender roles?
The early church on this verse — how the Fathers read it
Early church Fathers reference this verse to discuss creation and authority, drawing from Paul's teachings to argue for the roles of men and women in the church.
But you should not be surprised that she [the church] who is gathered out of the dispersion of the nations and prepared to be the bride of Christ has sometimes been guilty of these faults.Early Church Fathers on 1 Timothy 2 →
It was said, moreover, that it was not good for man to be alone. Yet we know that Adam did not commit sin before woman was created.Early Church Fathers on 1 Timothy 2 →
If it be asked, what has this to do with women of the present day? it shows that the male sex enjoyed the higher honor. Man was first formed; and elsewhere he shows their superiority.Early Church Fathers on 1 Timothy 2 →
Commentators on this verse — 8 expositors, verse by verse
Each of these wrote on 1 Timothy 2:13 itself, not merely on the chapter around it.
John Gill1697–1771Gill's Exposition of the Entire BibleFor Adam was first formed,.... Immediately by God, out of the dust of the earth; and the breath of life was breathed into him, and he became a living soul; thus wonderfully and fearfully was he made;
Read John Gill on 1 Timothy 2 →Robert Jamieson1802–1880Jamieson, Fausset, and Brown's CommentaryFor Adam was first formed, then Eve. For - Reason of the precept: the original order of creation. Adam was first - before Eve, who was created for him (1 Corinthians 11:8-9).
Read Robert Jamieson on 1 Timothy 2 →Matthew Poole1624–1679Matthew Poole's Commentary on the Holy BibleThe man had the priority of the woman in his creation, he was not made for her, but she was made for a help-mate mate for him; therefore she, being made for him, ought to usurp no authority over him.
Read Matthew Poole on 1 Timothy 2 →John Trapp1601–1669Trapp's Complete Commentary on the Old and New Testaments13 For Adam was first formed, then Eve. Ver. 13. For Adam was first formed] επλασθη. As the vessel is formed by the potter out of the clay. See Genesis 2:7. The common opinion is, that the very same day επλασθηκαιεξηλασθη, he was formed and driven out; that he lodged not one night in Paradise; so sudden was the serpent’ s seducing, his wife’ s consenting, his yielding, God’ s execution. Then Eve] For Adam’ s use and help, therefore she must not take upon her. Howbeit the Jews are out, that hold women to be of a lower creation, made only for the propagation and pleasure of man; also that they have not so divine a soul as men, and therefore they suffer them not to enter into the synagogue…
Read John Trapp on 1 Timothy 2 →Charles John Ellicott1819–1905Ellicott's Commentary for English Readers(13) For Adam was first formed, then Eve.—The Holy Spirit seems often (comp. especially Galatians 3:16 and following verses, and 4:22 and following verses, and 1 Corinthians 10:1-10) to have moved St. Paul to weave into the tapestry of his arguments and exhortations to the different churches, facts and principles drawn from Old Testament history. His early training in the great Rabbinical schools of Jerusalem had well supplied him with a vast store of this Old Testament learning. The argument here based on priority of creation is much assisted by the additional statement of 1 Corinthians 11:9, “neither was the man created for the woman, but the woman for the man.” This teaching of St.…
Read Charles John Ellicott on 1 Timothy 2 →AdamClarkeAdam Clarke's Commentary on the BibleVerse 13. For Adam was first formed, then Eve.] And by this very act God designed that he should have the pre-eminence. God fitted man, by the robust construction of his body, to live a public life, to contend with difficulties, and to be capable of great exertions. The structure of woman's body plainly proves that she was never designed for those exertions required in public life. In this the chief part of the natural inferiority of woman is to be sought.
Read AdamClarke on 1 Timothy 2 →CambridgeThe Cambridge Bible for Schools and Colleges13. ‘The Apostle appeals to the original order and course of things. By inverting this relative position and calling—the helpmate assuming the place of the head or guide, and the head facilely yielding to her governance—was the happy constitution of Paradise overthrown.’ Fairbairn.
Read Cambridge on 1 Timothy 2 →Albert Barnes1798–1870Barnes' Notes on the BibleFor Adam was first formed, then Eve - The apostle, in this verse, and the following, gives reasons why a woman should occupy a subordinate situation, and not usurp authority.
Read Albert Barnes on 1 Timothy 2 →The verse in English, compared — 16 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
For Adam was formed first, and then Eve.
For Adam was formed first, then Eve.
For Adam was formed first, and then Eve.
For Adam was formed first and then Eve.
Tyndale line
For Adam was first formed, then Eve.
For Adam was first formed, then Eve;
For Adam was first formed, then Eve;
For Adam was first formed, then Eve.
For Adam was first formed, then Eue.
Strictly literal
for Adam was formed first, then Eve:
for Adam was first formed, then Eve,
for Adam was formed first, then Eve,
For Adam was formed first, then Eve.
From the Latin
For Adam was first formed; then Eve.
Simplified
For Adam was made first, and then Eve.
For Adam was first formed, then Eve;
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the Nestle 1904 treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The earliest translations — Latin and Syriac
Every translation is an argument about meaning made by someone who had to commit to one. These two were made while the Greek was still a living language, and they are the oldest opinions we have about what this verse says.
Adam enim primus formatus est : deinde Heva :
Jerome revised the Old Latin against the Greek from AD 382; the Latin west read this text for a thousand years.
ܐܕܡ ܓܝܪ ܐܬܓܒܠ ܠܘܩܕܡ ܘܗܝܕܝܢ ܚܘܐ
The Bible of the Syriac-speaking church, in the language nearest to the Aramaic Jesus spoke.
Shown verse by verse rather than word by word: aligning a Greek word to its Latin or Syriac counterpart automatically would be guesswork, and a wrong alignment is worse than none.
The Greek editions compared — what the manuscripts actually say
Eight printed editions of the Greek New Testament, side by side. Where they agree the wording is settled; where a word is missing from an edition it is marked, so you can see the difference rather than take it on trust.
Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα.
The standard critical text of the New Testament.
Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα.
The previous edition, still widely cited.
Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα.
The Society of Biblical Literature edition, freely licensed.
Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα.
The edition that turned scholarship toward the earliest manuscripts.
Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα.
An independent critical text built from the oldest witnesses then known.
Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα.
A recent critical edition following documentary evidence closely.
Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα.
The reading of the majority of surviving manuscripts.
Ἀδὰμ γὰρ πρῶτος ἐπλάσθη, εἶτα Εὕα.
The printed tradition behind the King James Version.
A witness that read differently would show its variant word here, marked.
Word by word, across the editions
Every edition agrees. All 8 printed editions — Nestle-Aland 28, Nestle-Aland 27, SBLGNT, Westcott-Hort, Tregelles, Tyndale House 2017, Textus Receptus (KJV), Byzantine majority — carry every word of this verse, in the same order, with no difference that any translator would render differently.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Greek New Testament — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in 1 Timothy 2:13
One dossier per word, with every reference work grouped by kind — Greek lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. Imported from the CrossWire SWORD modules — Abbott-Smith, the full Liddell-Scott-Jones, Strong's, Dodson, the Intermediate LSJ, Robinson and Packard on the Greek, Webster and Cawdrey on the English the translators were using. Where a cell says a work has no entry, that work genuinely has none for this word.
The Greek word Ἀδάμ (transliterated as *Adám*) is an indeclinable proper noun referring to Adam, the first man in biblical tradition. It appears in several New Testament passages, where it is often contrasted with Christ as the 'last Adam.' The entries indicate that it can represent both the historical figure and, in a theological context, humanity as a whole.
Ἀδάμ, ὁ indecl. (Heb. אָדָם),
Adam: Lk 3:38, Ro 5:14, I Co 15:22, 45, I Ti 2:13, 14 Ju 14. Christ ὁ ἔσχατος Ἀ., I Co 15:45.†
᾿Αδάμ, indecl. prop. name (but in Joseph.” Aéapos, -ov), DW (i. 6. ace. to Philo, de leg. alleg. i. 29, Opp. i. p. 62 ed. Mang., γήϊνος ; ace. to Euseb. Prep. Ev. vii. 8 γηγενής ; ace. to Joseph. antt. 1, 1, 2 πυρρός, with which Gesenius agrees, see his Thesaur. i. p. 25) ; 1. Adam, the first man and the parent of the whole human race: Lk. iii. 38 ; Ro. v.14; 1 Co. xv. 22, 45; 1 Tim. ii. 13 sq.; Jude 14. In accordance with the Rabbinic distinction between the former Adam (}1W877 D1), the first man, the author of ‘all our woe,’ and the latter Adam (}}7n87 078), the Messiah, the redeemer, in 1 Co. xv. 45 Jesus Christ is called ὁ ἔσχατος ᾿Αδάμ (see ἔσχατος, 1) and contrasted with ὁ πρῶτος ἄνθρωπος ; Ro. v. 14 6 μέλλων se. ᾿Αδάμ. [2. one of the ancestors of Jesus: Lk. iii. 33 WH mrg. (cf. ’Adpeiv).]
Ἀδάμ
Adam
of Hebrew origin (121); Adam, the first man; typically (of Jesus) man
(as his representative):--Adam.
see HEBREW for 0121
Ἀδάμ, ὁ
Prop.n.
Adam
Ἀδάμ Adam 9x
Adam, pr. name, indecl.
Noun-PRI — Noun · proper name, indeclinableN-PRI Indeclinable PRoper Noun
Adam
Red, a Babylonian word, the generic name for man, having the same meaning in the Hebrew and the Assyrian languages. It was the name given to the first man, whose creation, fall, and subsequent history and that of his descendants are detailed in the first book of Moses (Gen. 1:27-ch. 5). “God created man [Heb., Adam] in his own image, in the image of God created he him; male and female created he them.”
Adam was absolutely the first man whom God created. He was formed out of the dust of the earth (and hence his name), and God breathed into his nostrils the breath of life, and gave him dominion over all the lower creatures (Gen. 1:26; 2:7). He was placed after his creation in the Garden of Eden, to cultivate it, and to enjoy its fruits under this one prohibition: “Of the tree…
a city on the Jordan, "beside Zaretan," in the time of Joshua. (Joshua 3:16)
1. The progenitor and representative head of our race; formed of the dust of the ground, and made a living soul by the Creator’s breath. He was the last work of the creation, and received dominion over all that the earth contained. That he might not be alone, God provided Eve as a helpmeet for him, and she became his wife. Marriage is thus a divine institution, first in order of time, as well as of importance and blessedness to mankind. Adam was made a perfect man-complete in every physical, mental, and spiritual endowment; and placed in the Garden of Eden on probation, holy and happy, but liable to sin. From this estate he fell by breaking the express command of God, through the temptations of Satan and the compliance of Eve; and thus brought the curse upon himself and all his posterity. Sovereign grace interposed; a Savior was revealed, and the full execution of the curse stayed; but…
earthy; red
9 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 9 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 24 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
φησὶν οὖν ὅτι πάντα τὰ ζῷα ἤγαγεν ὁ θεὸς πρὸς τὸν Ἀδάμ, ἰδεῖν βουλόμενος τίνας θήσεται προσρήσεις ἑκάστοις, οὐχ ὅτι ἐνεδοίαζεν — ἄγνωστον γὰρ οὐδὲν θεῷ —, ἀλλ’ ὅτι ᾔδει τὴν λογικὴν ἐν θνητῷ φύσιν κατεσκευακὼς αὐτοκίνητον, ὅπως ἀμέτοχος αὐτὸς ᾖ…
ἄνθρωπος γὰρ γῆ ἐστιν πάσχουσα: ἀπὸ προσώπου γὰρ τῆς γῆς ἡ πλάσις τοῦ Ἀδὰμ ἐγένετο.
ζῆλος ἀπηλλοτρίωσεν γαμετὰς ἀνδρῶν καὶ ἠλλοίωσεν τὸ ῥηθὲν ὑπὸ τοῦ πατρὸς ἡμῶν Ἀδάμ: Τοῦτο νῦν ὀστοῦν ἐκ τῶν ὀστέων μου καὶ σὰρξ ἐκ τῆς σαρκός μου.
r ονος Ἀδάμ … κτήματος ὀνόματος Παησίου ἄλλων οικεθ ονος ἀνέντος Πέτρου α … αμμοι κυρ μου
Ἀννουμέρις Ἀλεξάνδρῳ γεωργῷ χαίρειν. δὸς τῷ ἀδελφῷ Ἀδὰμ χόρτου πρασιὰν μίαν γίνεται χόρτου πρασιὰ α ε ἰνδικτίωνος. ἐρρῶσθαι.
μηχανὴ Ἀπιᾶ Ἰσὰκ Ἰωάννου Κολλασίμου Πρήου Φοιβάμμωνος Κληλὼ Θεοφίλου Ἰακῶβ μηχανὴ Ἀδάμ Μουσαῖος Ἰσὰκ πρεσβύτερος … ρουδα υἱός Ταρηουδα υἱός μηχανὴ Πη … ου Ἀποῦ πρεσβύτερος
The Greek word γάρ (gar) is a coordinating particle primarily used to introduce reasons or explanations, similar to 'for' in English. It can serve various functions, including causal, explicative, and conclusive, and is often placed after the first word in a clause. In the New Testament, it appears in contexts that clarify or justify preceding statements, aligning with its classical usage.
γάρ, a conjunction, which ace. to its composition, γέ and dpa (i. 4. ἄρ), is properly a particle of affirmation and conclusion, denoting truly therefore, verily as the case stands, “ the thing is first aflirmed by the particle yé, and then is referred to what precedes by the force of the particle dpa” (Klotz ad Devar. ii. 1, p. 232; οἵ. Kiihner ii. p. 724; [Jelf § 786; W. 445 (415) sq-]). Now since by a new affirmation not infrequently the reason and nature of something previously mentioned are set forth, it comes to pass that, by the use of this particle, either the reason and cause of a foregoing statement is added, whence arises the causal or argumentative force of the particle, for (Lat. nam, enim; Germ. denn) ; or some previous declaration is explained, whence γάρ takes on an ex plicative force: YP Sor, the fact is, namely (Lat. videlicet, Germ. ndmilich). Thus the force of the…
Read the full entry →γάρ (gar) — for.
γάρ
(γε, ἄρα), causal conjunction, used alone or with other Particles.
I. introducing the reason or cause of what precedes, for, τῷ γὰρ ἐπὶ φρεσὶ θῆκε θεὰ λευκώλενος Ἥρη· κήδετο γ. Δαναῶν [Refs 8th c.BC+]; but frequently in explanation of that which is implied in the preceding clause, πολλάων πολίων κατέλυσε κάρηνα.. τοῦ γὰρ κράτος ἐστὶ μέγιστον [Refs]
I. b in simple explanations, especially after a Pronoun or demonstrative adjective, ἀλλὰ τόδ᾽ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει· Ἕκτωρ γ. ποτε φήσει [Refs 8th c.BC+]; ὃ δὲ δεινότατον.. ὁ Ζεὺς γ... [Refs 5th c.BC+]; frequently in introducing proofs or examples, μαρτύριον δέ· Δήλου γ. καθαιρομένης.. [Refs 5th c.BC+]; τεκμήριον δέ· οὔτε γ. Λακεδαιμόνιοι.. [Refs 4th c.BC+]; in full, τεκμήριον δὲ…
γάρ
gar
a primary particle; properly, assigning a reason (used in argument,
explanation or intensification; often with other particles):--and, as,
because (that), but, even, for, indeed, no doubt, seeing, then,
therefore, verily, what, why, yet.
γάρ
Cj.
for
γάρ for, Lat. enim, and like it, regularly placed after the first word of a sentence: to introduce the reason:
ARGUMENTATIVE, to introduce the reason for a statement, which usually precedes:—when it precedes the statement, it may be rendered since, as, Ἀτρείδη, πολλοὶ γὰρ τεθνᾶσιν Ἀχαιοί, χρὴ πόλεμον παῦσαι Il.
the statement of which γάρ gives the reason may be omitted, οὐ γάρ τί μοι Ζεὺς ἦν ὁ κηρύξας τάδε [yes], for it was not Zeus, etc., Soph.; ἔστι γὰρ οὕτω [yes], for so it is, i. e. yes certainly, Plat.; οἵδ᾽ οὐκέτ᾽ εἰσί: τοῦτο γάρ σε δήξεται [I say this], for it will sting thee, Eur.: —in Conditional Propositions, where the Condition is omitted, it may be transl. for otherwise, else, οὐ γὰρ ἄν με ἔπεμπον πάλιν, (sc. εἰ μὴ ἐπίστευον)…
Read the full entry →Conj — Conjunctionconjunction — it joins clauses, and never changes form.
CONJ CONJunction or conjunctive particle
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
1,083 occurrences in the New Testament, rendered 11 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 1,038 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
1 inflected forms — one of the commonest words in the New Testament. Full distribution →
καὶ γὰρ λόγον καὶ ἀκοὴν ὑπερβάλλει μείζω καὶ σεμνότερα ὄντα ἢ ὡς θνητοῦ τινος ὀργάνοις ἐναρμοσθῆναι.
τινὲς μὲν γὰρ ἐπιδεικνύμενοι λόγων δεινότητα καὶ τὴν ἀπʼ αὐτῆς θηρευόμενοι δόξαν ἐπὶ τοῦτο τῆς παιδείας τὸ μέρος ὁρμῶσιν, ἄλλοι δὲ χάριν ἐκείνοις φέροντες, περὶ ὧν τὴν ἀναγραφὴν εἶναι συμβέβηκε, τὸν εἰς αὐτὴν πόνον καὶ παρὰ δύναμιν ὑπέστησαν·
ἐγνώρισεν γὰρ ἡμῖν ὁ δεσπότης διὰ τῶν προφητῶν τὰ παρεληλυθότα καὶ τὰ ἐνεστῶτα, καὶ τῶν μελλόντων δοὺς ἀπαρχὰς ἡμῖν γεύσεως, ὧν τὰ καθ̓ ἕκαστα βλέποντες ἐνεργούμενα, καθὼς ἐλάλησεν, ὀφείλομεν πλουσιώτερον καὶ ὑψηλότερον προσάγειν τῷ φόβῳ αὐτοῦ.
ἀποκαταστῆναι , ἔτι καὶ νῦν καλῶς ποιήσεις παρακαλῶν σαυτὸν καὶ τοὺς παρʼ ἡμῶν· προσπέπτωκεν γὰρ Παῶν ἀναπλεῖν ἐν τῶι Τῦβι μηνὶ μετὰ δυνάμεων ἱκανῶν πρὸς τὸ καταστεῖλαι τοὺς ἐν
ἀλλʼ ἀποστερέσαι … ησας ἀλλά … τας κατὰ κοινόν … ἐπίσκεψιν ποιησάσθαι. … τούτων γὰρ γενομένων ἐσόμεθα βεβοηθημένοι ὑφʼ ὑμῶν. ἔρρωσθε. ἔτους θ Φαρμοῦθι κζ, ἐπιλέγματος ἀναγνωσθέντος τοῦ ὑπομνήματος
ποιήσετε συνγεινόμενοι εἰς τοῦτον τόπον ἐν ἀσφαλείαι ὑπάρχοντα συντηρηθῆναι τοῦτον τῶι κυρίωι βασιλεῖ· οὕτω γὰρ πράσσοντες καὶ τὴν πρὸς τὰ πράγματα εὔνοιαν διατηροῦντες … ε … παρὰ τῶν ἐπάνω
πρῶτος (protos) is an adjective meaning 'first' in terms of time, order, or importance. It appears in various contexts in the New Testament, often denoting rank or precedence, such as in Matthew 20:27 and Luke 14:18. The word can also function adverbially, as seen in John 1:42. Notably, it is sometimes used interchangeably with the comparative form πρότερος.
B. Superl., πρῶτος, -η, -ον,
[in LXX chiefly for רִאשׁוֹן, also for אֶחַד, etc.;]
first,
of Time or Place;
absol., as subst., ὁ π.., Lk 14:18, Jo 19:32, I Co 14:30; ὁ π. καὶ ὁ ἔσχατος, Re 1:17 2:8 22:13; neut., τὸ π., opp. to τ. δεύτερον, He 10:9; τὰ π., opp. to τ. ἔσχατα, Mt 12:45, Lk 11:26, II Pe 2:20; anarth., Mt 10:2; pl., Mt 19:30,
πρῶτος, -7, -ov, (super. of πρό, contr. fr. πρόατος, whence the Doric πρᾶτος ; the compar. πρότερος see in its place), [fr. Hom. down], Sept. for }}W8 and often for ἽΝ and wer, first; 1. either in time or place, in any succession of things or of persons; a. absolutely (i. e. without a noun) and substantively ; a. with the article: ὁ πρῶτος καὶ 6 ἔσχατος, i. 6. the eternal One, Rev. i. 17; ii. 8; xxii. 13; ὁ πρῶτος, sc. τῶν κεκλημένων, Lk. xiv. 18; the first of two (cf. W. § 35, 4 Ν. 1: [B. 32 (28}7), Jn. xix. 32; 1 Co. xiv. 30; plur. opp. to οἱ ἔσχαtot, Mt. xx. 16, on which see ἔσχατος. 3 ἃ. Neut. τὸ πρῶτον, opp. to τὸ δεύτερον, Heb. x. 9; τὰ πρῶτα, opp. to τὰ ἔσχατα, one’s first state, Mt. xii. 45; Lk. xi. 26; 2 Pet. ii. 20; the first order of things, Rey. xxi. 4. B. without the article: Mt. x. 2 (πρῶτος, sc. of the apostles to be mentioned); plur., Mt. xix. 80; Mk. x. 31; Lk. xiii.…
Read the full entry →πρῶτος. In the LXX regularly (Thackeray Gr. i. p. 183) and in the Kow7y frequently, especially in the Ptolemaic period, πρῶτος stands for πρότερος, so reversing the usual Hellenistic rule that the comparative does duty for both degrees of comparison. For an ex. almost contemporary with the NT we may cite P Oxy II. 2979 (A.D. 54), where a man asks for information for a supplementary return of lambs born since the first or former return for the year had been made— παρὰ τὴν πρώτην ἀπογραφήν. No stress can, therefore, be laid on the use of πρῶτος in Ac 1, as if Luke meant to write a third treatise (cf. Ramsay Paz/, p. 28). To illustrate Jn 125, 1518, we may quote P Leid W*# 49 τερον ἀντέστη αὐτῷ, λέγων᾽ σοῦ πρῶτός εἶμι, “‘ prior sum quam tu.” Abbott (ολ. Gr. p. 510f.) suggests that the Leiden papyrus may have been dependent on Jn 1, and translates the latter passage ‘‘my Chief” (76. p. 11…
Read the full entry →πρῶτος (prōtos) — first.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: previous.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: chief.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος (prōtos) — first: best.
πρῶτος, η, ον,
see at {πρότερος} [Refs 5th c.BC+]
πρῶτος
protos
contracted superlative of 4253; foremost (in time, place, order or
importance):--before, beginning, best, chief(-est), first (of all),
former.
see GREEK for 4253
πρῶτος, η, ον
Adj
first, before
Adj-NSM-S — Adjective · nominative · singular · masculinenominative — the one doing it — the subject.
Agrees with anything else marked singular masculine.
A-NSM-S Part of Speech: Adjective Case: Nominative Number: Singular Gender: Masculine Degree: Superlative
furst ('echadh, ri'shon; proton, to proton, protos):
Of these words, which are those most frequently used for "first," ri'shon is from rosh, "the head, and is used for the highest, chief, etc.; also of time, the beginning, e.g. Ge 8:13, in the first month"; in Isa 44:6; 48:12, it is used of Yahweh as Eternal and solely Supreme--the First and the Last (compare Isa 41:4). Special usages are in connection with "firstborn," "first- fruit," etc.; proton is used of that which is first in order; but also of that which is first or chief in importance, etc. (Mt 6:33; Jas 3:17). In
164 occurrences in the New Testament, rendered 15 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 98 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 121 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
τῶν τε γὰρ ἀπὸ μονάδος πρῶτος τέλειός ἐστιν ἰσούμενος τοῖς ἑαυτοῦ μέρεσι καὶ συμπληρούμενος ἐξ αὐτῶν, ἡμίσους μὲν τριάδος, τρίτου δὲ δυάδος, ἕκτου δὲ μονάδος, καὶ ὡς ἔπος εἰπεῖν ἄρρην τε καὶ θῆλυς εἶναι πέφυκε κἀκ τῆς ἑκατέρου δυνάμεως ἥρμοσται·
ἰστέον οὖν, ὅτι πάντων ἐκεῖνος ἀναγκαιότατον ἡγήσατο τῷ καὶ τὸν ἑαυτοῦ μέλλοντι βίον οἰκονομήσειν καλῶς καὶ τοῖς ἄλλοις νομοθετεῖν θεοῦ πρῶτον φύσιν κατανοῆσαι καὶ τῶν ἔργων τῶν ἐκείνου θεατὴν τῷ νῷ γενόμενον οὕτως παράδειγμα τὸ πάντων ἄριστον…
λέγει δὲ κύριος: Ἰδού, ποιῶ τὰ ἔσχατα ὡς τὰ πρῶτα.
Ἐφάρμοστος δέλφακας β οὓς Ἰναρῶς ἀπήγαγεν αὐτῶι εἰς Φιλάδελφον καὶ τούτων α ἀπὸ τῆς πρώτης λογείας καὶ ἄλλος τῆς ἐσχάτης … δέλφακες β οὓς ἀπήνεγκε παρʼ Ἰμούθου εἰς Φιλάδελφον
καὶ οἱ ἀπὸ τοῦ ἱεροῦ πρώτου λεπτοῦ χ … καὶ … σοῦχος ἡγεμὼν καὶ … υχος οὐραγὸς καὶ Πανεχῶτις
Νήσῳ τῆς Ἡρακλείδου μερίδος τοῦ Ἀρσινοείτου νομοῦ. ὁμολογεῖ Πακῦσις Στοτοήτεως πρεσβυτέρου τοῦ Πανεφρίμεως ἱερεὺς πρώτης φυλῆς Σοκνοπαίου θεοῦ μεγάλου μεγάλου ὡς ἐτῶν μα οὐλὴ βραχίωνι ἀριστερῶι τῷ ἑαυτοῦ ὁμοπατρίωι
The Greek word πλάσσω (i.e., *plasso*) means to form, mold, or shape, often in reference to an artist working with clay or wax. It appears in the New Testament in Romans 9:20 and 1 Timothy 2:13, where it relates to creation and formation. The word can also imply shaping in a metaphorical sense, such as forming ideas or notions.
πλάσσω: 1 aor. ptep. πλάσας ; 1 aor. pass. ἐπλάσθην ; [(perh. akin to πλατύς; Curtius § 367 b)]; fr. Hes. down; Sept. chiefly for ὝΧ᾽ ; to form, mould, (prop. something from clay, wax, etc.): used of a potter, Ro. ix. 20; of God as Creator (Gen. ii. 7 sq. 19 etc.), pass. 1 Tim. ii. 13.
πλάσσω, ‘Smould,? “form?” (Rom 92° lxXcx): ‘ch P Tebt ΠῚ 34222 (late ii/A.D.) πεπλασμένα πλάσεως χειμερινῆς, ‘‘being of winter manufacture ’’ (Edd.), with reference to pots, and PSI V. 4728 (a.p. 295) τῆς πλασσομί(ένης) πλίνθου. Cf. Artem. p. 1751° ἀνθρώπους πλάσσειν, and Zest. xiz. patr. Reub. iii. 5 πλάττειν λόγους (cf. 2 Pet 23).
πλάσσω (plassō) — to mold.
πλάσσω,
Attic dialect πλάττω [Refs 5th c.BC+]future πλάσω (ἀνα-) [Refs 5th c.BC+]:aorist ἔπλᾰσα [Refs 5th c.BC+]; Epic dialect πλάσσα [Refs 8th c.BC+]: perfect πέπλᾰκα [Refs 1st c.BC+]: 3rd.pers. singular pluperfect ἐπεπλάκει [Refs 1st c.AD+]: —middle, future πλάσομαι [Refs 4th c.AD+]: aorist ἐπλασάμην [Refs 5th c.BC+]:—passive, future πλασθήσομαι [Refs 1st c.BC+]: aorist ἐπλάσθην [Refs 5th c.BC+]: perfect πέπλασμαι [Refs 4th c.BC+]:—form, mould, properly of the artist who works in soft substances, such as earth, clay, wax, ἐκ γαίης π. [Refs 8th c.BC+]; of Prometheus, ὃν λέγουσ᾽ ἡμᾶς πλάσαι καὶ τἄλλα.. ζῷα [Refs 5th c.BC+]; opposed to γράφειν, as sculpture to painting, [Refs 5th c.BC+] (so in passive, [Refs 5th c.BC+]; τὴν ὑδριαν πλάσαι mould the water-jar, [Refs 5th c.BC+]; π. κηρία, of bees, [Refs 4th c.BC+]; ἔπλαττεν ἔνδον οἰκίας made clay…
Read the full entry →πλάσσω
plasso
a primary verb; to mould, i.e. shape or fabricate:--form.
πλάσσω
v.
I form, mould
πλάσσω plassō 2x
to form, fashion, mould, Rom. 9:20; 1 Tim. 2:13*
πλάσσω to form, mould, shape, Lat. fingere, properly of the artist who works in clay or wax, Hes., Hdt.; τὴν ὑδρίαν πλάσαι to mould the water-jar, Ar.; ἔπλαττεν οἰκίας made clay houses, id. Ar.:—Pass. to be moulded, made, ὁ μὲν πλάσσεται one is a-moulding, Hdt.
generally, to mould and form by education, training, Plat.
to form in the mind, form a notion of a thing, id. Plat.
to put in a certain form: Mid., πλασάμενος τῆι ὄψει having formed himself in face, i. e. composed his countenance, Thuc.
metaph. to make up, fabricate, forge, Soph., Dem.:— absol., πλάσας λέγειν to speak from invention, i. e. not the truth, Hdt.:—so in Mid., Xen., etc.:—Pass., οὐ πεπλασμένος ὁ κόμπος not fictitious, Aesch.
Verb-API-3S — Verb · aorist · passive · indicative · third person · singularaorist passive indicative — a completed action, viewed as a whole.
V-API-3S Part of Speech: Verb Tense: Aorist Voice: Passive Mood: Indicative Person: third Number: Singular
2 occurrences in the New Testament, rendered 2 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 33 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἐπεὶ δ’ ἐπλάσθη καὶ γυνή, θεασάμενος ἀδελφὸν εἶδος καὶ συγγενῆ μορφὴν ἠσμένισε τῇ θέᾳ καὶ προσιὼν ἠσπάζετο.
καίτοι τούτων ἕκαστον ἔσθʼ ὅπη καὶ μὴ γενόμενον ἐκ διαβολῆς ἐπλάσθη·
The Greek word εἶτα (eita) is an adverb primarily indicating sequence in time, meaning 'then' or 'next.' It can also express consequence, translating to 'therefore' or 'furthermore.' The New Testament uses it in various contexts, such as Mark 8:25 and Hebrews 12:9. Notably, some lexicons mention its use in enumerations, while others highlight its role in expressing surprise or sarcasm.
εἶτα, adv. of time, then; next; after that: Mk. viii. 25 ; Lk. viii. 12; Jn. xiii. δ; xix. 27; xx. 27; Jas.i. 15; with the addition of a gen. absol. to define it more precisely Mk. iv. 17; asin classic Grk., it stands in enumerations, to mark a sequence depending either on temporal succession, as Mk. iv. 28 (see εἶτεν) ; 1 Co. xv. 5-7 (εἶτα ΓΤ ἔπειτα. so in mrg. Tr WH]... ἔπειτα... ἔπειτα... εἶτα [T ἔπειτα, so in mrg. L Tr WH]); 1 Co. xv. 24 (ἔπειτα. «. εἶτα) ; 1 Tim. ii. 13; or on the nature of the things enumerated, 1 Co. xii. 28 (πρῶτον... . δεύτερον ..Tpitrov...émera... εἶτα for which L T Tr WH ἔπειτα); [1 Tim. iii. 10]; in arguments it serves to add a new reason, furthermore (Germ. sodann) : Heb. xii. 9.
εἶτα (eita) — then.
εἶτα,
Ionic dialect εἶτεν (which see, compare ἔπειτα, -εν), adverb, used to denote the Sequence of one act or state upon another:
I. of Sequence in time, without any notion of Cause, then, next, πρῶτα μέν.., εἶτα.. [Refs 5th c.BC+]; soon, presently, [Refs 5th c.BC+]; εἶτα τί τοῦτ; well, what then? [Refs 5th c.BC+]; εἶτα.. τότε then.. after that, [Refs 5th c.BC+] then.., next.., then.., after that.., etc., [Refs 4th c.BC+]; with πάλιν, [Refs]; εἶτ᾽ οὖν also, [Refs 5th c.BC+]
I.2. frequently with finite Verb after a participle, expressing surprise or incongruity, and then, and yet, μή μοι προτείνων κέρδος εἶτ᾽ ἀποστέρει [Refs 5th c.BC+]
εἶτα εἶτεν
eita
of uncertain affinity; a particle of succession (in time or logical
enumeration), then, moreover:--after that(-ward), furthermore, then.
See also 1899.
see GREEK for 1899
εἶτα
Adv
then, thereafter, next
εἶτα eita 15x
then, afterwards, Mk. 4:17, 28; Lk. 8:12; in the next place, 1 Cor. 12:28; besides, furthermore, Heb. 12:9
εἶτα
to denote Sequence of Time, then, next, Lat. deinde, πρῶτα μὲν . . , εἶτα . . , Soph., Plat., etc.: soon, presently, Soph.
to denote Consequence, and so, then, therefore, accordingly, esp. in questions or exclamations to express surprise or sarcasm, and then . . ? and so . . ? κᾆτ᾽ οὐ δέχονται λιτάς; Soph.; εἴτ᾽ οὐκ αἰσχύνεσθε; Dem.
Adv — Adverbadverb — it qualifies the verb, and never changes form.
ADV ADVerb or adverb and particle combined
15 occurrences in the New Testament, rendered 3 different ways. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
Parsing tells you the form; the treebank tells you the job. Counted over all 15 occurrences — a word inside a phrase counts towards whatever that phrase is doing.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
Counted over the 13 Old Testament verses where this Greek word stands: which Hebrew word keeps standing there too. A correspondence of verses rather than a word-by-word alignment, so read the percentage as strength of evidence, not as a claim about any single verse.
ἑνὸς μὲν τοῦ φωσφορεῖν, ἑτέρου δὲ σημείων, εἶτα καιρῶν τῶν περὶ τὰς ἐτησίους ὥρας, καὶ ἐπὶ πᾶσιν ἡμερῶν μηνῶν ἐνιαυτῶν, ἃ δὴ καὶ μέτρα χρόνου γέγονε καὶ τὴν ἀριθμοῦ φύσιν ἐγέννησεν.
Καὶ οὗτοι μὲν ἑπτὰ γενεὰς διέμειναν θεὸν ἡγούμενοι δεσπότην εἶναι τῶν ὅλων καὶ πάντα πρὸς ἀρετὴν ἀποβλέποντες, εἶτα προϊόντος χρόνου μεταβάλλονται πρὸς τὸ χεῖρον ἐκ τῶν πατρίων ἐθισμῶν μήτε τὰς νενομισμένας τιμὰς ἔτι τῷ θεῷ παρέχοντες μήτε τοῦ πρὸς…
ὅτι πρῶτον τὸ παιδίον μέλιτι, εἶτα γάλακτι ζωοποιεῖται: οὕτως οὖν καὶ ἡμεῖς τῇ πίστει τῆς ἐπαγγελίας καὶ τῷ λόγῳ ζωοποιούμενοι ζήσομεν κατακυριεύοντες τῆς γῆς.
ου πρ … … τρ … α τ … ουμ … ηνυ … ουσι ειτα ων ουκου … δ … αν κεχ … μ … ται τοις ρ
συμπεφωνημένην τιμὴν ἀργυρίου δραχμὰς ἑκατὸν … τῶν ἀπὸ τοῦ νῦν σιτικῶν πάντων … … ειτα … ο … … ἀκολουθεῖ ὄντων … vestiges
δέομαι καὶ ἀξιῶ ἀχθῆναι αὐτοὺς ἐπὶ σὲ ἵνα δυνηθῶ πρῶτον μὲν τὰ ἀπαχθέντα ἀπολαβεῖν εἶτα καὶ τῆς καθηκούσης ἐκδικίας τυχεῖν. ἔτους … Αὐτοκράτορος Καίσαρος Μάρκου Αὐρηλίου Σεουήρου Ἀλεξάνδρου Εὐσεβοῦς
The Greek word Εὕα (i.e., *Eua*) refers to Eve, the wife of Adam, and is derived from Hebrew. It appears in the New Testament in 2 Corinthians 11:3 and 1 Timothy 2:13. All entries consistently identify this word as a proper name for the first woman.
Εὔα (WH, Εὕα, § 408; Rec. Εὖα; S (in I Ti), Εὕα), -ας, ἡ (Heb. חַוָּה, Ge 3:20),
Eve, wife of Adam: II Co 11:3, I Ti 2:13.†
Εὕα
Eua
of Hebrew origin (2332); Eua (or Eva, i.e. Chavvah), the first
woman:--Eve.
see HEBREW for 02332
Εὔα, ας, ἡ
n.f.
Eve
Εὕα heua 2x
Eve, pr. name, 2 Cor. 11:3; 1 Tim. 2:13*
Noun-NSF — Noun · nominative · singular · femininenominative — the one doing it — the subject.
Agrees with anything else marked singular feminine.
N-NSF Part of Speech: Noun Case: Nominative Number: Singular Gender: Feminine
Eve
Life; living, the name given by Adam to his wife (Gen. 3:20; 4:1). The account of her creation is given in Gen. 2:21, 22. The Creator, by declaring that it was not good for man to be alone, and by creating for him a suitable companion, gave sanction to monogamy. The commentator Matthew Henry says: “This companion was taken from his side to signify that she was to be dear unto him as his own flesh. Not from his head, lest she should rule over him; nor from his feet, lest he should tyrannize over her; but from his side, to denote that species of equality which is to subsist in the marriage state.” And again, “That wife that is of God’s making by special grace, and of God’s bringing by special providence, is likely to prove a helpmeet to her husband.” Through the subtle temptation…
(life), the name given in Scripture to the first woman. The account of Eve’s creation is found at (Genesis 2:21,22) Perhaps that which we are chiefly intended to learn from the narrative is the foundation upon which the union between man and wife is built, viz., identity of nature and oneness of origin. Through the subtlety of the serpent Eve was beguiled into a violation of the one commandment which had been imposed upon her and Adam. The Scripture account of Eve closes with the birth of Seth.
The first mother of our race, and the cause of our fall. Her history is so closely connected with that of Adam that the remarks made in the article ADAM apply also to her. Her name Eve is from a word signifying life, Ge 3:20. She was made, we are told in Ge 2:18-22, both for man and of him; subordinate and weaker, and yet to be loved as his own body. The history of woman in all ages has been a striking fulfillment of the distinct penalties pronounced upon her, Ge 3:16.
living; enlivening
2 occurrences in the New Testament, rendered 1 different way. The commonest English word for it is not its meaning — it is one translator's decision, repeated.
← what comes before
what comes after →
branches are dictionary forms, so endings do not split one phrase into five; the number on a branch is how many times the New Testament takes that path
ἤδη γοῦν προελθὼν ἐπὶ τοῦ αὐτοῦ δηλώσεις προσώπου φάσκων, ὅτι „ἔγνω Ἀδὰμ Εὔαν τὴν γυναῖκα αὐτοῦ·
ἔσσα δὲ καθʼ Ἑβραίων διάλεκτον καλεῖται γυνή, τὸ δʼ ἐκείνης ὄνομα τῆς γυναικὸς Εὔα ἦν·
πάλιν Μωϋσῆς ποιεῖ τύπον τοῦ Ἰησοῦ, ὅτι δεῖ αὐτὸν παθεῖν, καὶ αὐτὸς ζωοποιήσει, ὃν δόξουσιν ἀπολωλεκέναι, ἐν σημείῳ πίπτοντος τοῦ Ἰσραήλ, ʽἐποίησεν γὰρ κύριος πάντα ὄφιν δάκνειν αὐτούς, καὶ ἀπέθνησκον ἐπειδὴ ἡ παράβασις διὰ τοῦ ὄφεως ἐν Εὔᾳ ἐγένετὀ.
τε καὶ ἀδιάπτωτα … ἀποδώσω σοι ἢ κάτω … ητησοικ δε … … ευα … … αι ναμ … … ὀγδόη τῆς παρούσης τεσσαρεσκαιδεκάτης ἰνδικτίωνος πρὸς καταγγιςμον οἴνου
γὰρ … να τῶν αὐτῶν διὰ τίνα κλαύσω δι … τι ἔπαθες ὁμοίως ἄμμᾳ Εὔᾳ, ὁμοίως Μαρίᾳ, καὶ ζῇ θεός, δέσποτά μου, οὔτε δίκαιοι οὔτε ἁμαρτωλαὶ οὐδέποτε ἔπαθαν τὸ