Koine Greek

Encyclopedia : K : KO : KOI : Koine Greek

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History of the Greek language (see also: Greek alphabet)

Proto-Greek (c. 2000 BC)

Mycenaean (c. 1600–1100 BC)

Ancient Greek (c. 800–300 BC) Dialects: Aeolic, Arcadocypriot, Attic-Ionic, Doric, Macedonian; Homeric Greek.

Koine Greek (from c. 300 BC)

Medieval Greek (c. 330–1453)

Modern Greek (from 1453) Dialects: Cappadocian, Cypriot, Demotic, Griko, Katharevousa, Pontic, Tsakonian, Yevanic

Koine Greek (Κοινὴ Ἑλληνική) refers to the forms of the Greek language used in post-classical antiquity (c.300 BC – AD 300). Other names are Alexandrian, Hellenistic, Common or New Testament Greek. Koine Greek is not only important to the history of the Greeks for being their first common dialect and main ancestor of Demotic Greek. It is also significant for its impact on Western Civilization as a lingua franca for the Mediterranean. Koine also was the original language of the New Testament of the Christian Bible as well as the medium for the teaching and spreading of Christianity. Koine Greek was unofficially a first or second language in the Roman Empire.

History

Koine Greek started taking shape as a common Greek dialect within the armies of Alexander the Great. As the allied Greek states under the leadership of Macedon conquered and colonised the known world, their newly formed common dialect was spoken from Egypt to the fringes of India. Even though Koine Greek was shaped during the late Classic Era, the symbolic starting point of the second period of the Greek language (known as Post-Classic) is set at the death of Alexander the Great and the beginning of the Hellenistic era in 323 BC. The closing of Post-Classic Greek and the passage into the next period of the Greek language, which is known as Medieval Greek, is symbolically assigned at the foundation of Constantinople by Constantine the Great in AD 330. In that respect, the Post-Classic period of Greek refers to the creation and evolution of Koine Greek throughout the entire Hellenistic and Roman eras of Greek history until the start of the Middle Ages.

The term Koine

Koine (Κοινή), which is Greek for "Common", is a term that had been previously applied by ancient scholars to several forms of Greek speech. A school of scholars such as Apollonius Dyscolus and Aelius Herodianus maintained the term Koine to refer to the Proto-Greek language, while others would use it to refer to any vernacular form of Greek speech which deferred to the literary language. When Koine gradually became a language of literature, some people distinguished it in two forms: Hellenic (Greek), as the literary Post-Classic form, and Koine (common), as the spoken popular form. Others chose to refer to Koine as the Alexandrian dialect ("Περὶ τῆς Ἀλεξανδρέων διαλέκτου"), meaning the dialect spread by Alexander the Great (a term often used by modern Classicists).

Some modern linguists use koine as a substantive meaning any local dialect or language that becomes commonly used in a wider area, after it has lost its very specific local characteristics.

Roots

The linguistic roots of the Common Greek dialect had been unclear since ancient times. During the Hellenistic age, most scholars thought of Koine as the result of the mixture of the four main Ancient Greek dialects, "ἡ ἐκ τῶν τεττάρων συνεστῶσα" (the composition of the Four). This view was supported in the early 19th century by Austrian linguist P. Kretschmer in his book "Die Entstehung der Koine" (1901), while the German scholar Wilamowitz and the French linguist Antoine Meillet, based on the intense Attic-Ionic elements of Koine - such as σσ instead of ττ and ρσ instead of ρρ (θάλασσα - θάλαττα, ἀρσενικός - ἀρρενικός) - considered Koine to be a simplified form of Ionic. The final answer that is academically accepted today was given by the Greek linguist G. N. Hatzidakis, who proved that, despite the "composition of the Four", the "stable nucleus" of Koine Greek is Attic. In other words, Koine Greek can be regarded as the result of the admixture of the three Ancient Greek dialects and Attic. The degree of importance of the non-Attic linguistic elements on Koine can vary depending on the region of the Hellenistic World. In that respect, the idioms of Koine spoken in the Ionian colonies of Asia Minor and Cyprus would have more intense Ionic characteristics than others. The literary Koine of the Hellenistic age resembles Attic in such a degree that it is often mentioned as Common Attic.

Sources of Koine

The first scholars who studied Koine, both in Alexandrian and contemporary times, were classicists whose prototype had been the literary Attic language of the Classic period, and would frown upon on any other kind of Hellenic speech. Koine Greek was therefore considered a decayed form of Greek that was not worthy of attention. The reconsideration on the historical and linguistic importance of Koine Greek began only in the early nineteenth century, where renowned scholars conducted series of studies on the evolution of Koine throughout the entire Hellenistic and Roman period that it covered. The sources used on the studies of Koine have been numerous and of unequal reliability. The most significant ones, are the inscriptions of the Post-Classic periods and the papyri, for being two kinds of texts that have authentic content and can be studied directly. Other significant sources are the Septuagint, the Greek translation of the Old Testament, and the New Testament. The teaching of the Testaments was aimed at the most common people, and for that reason they use the most popular language of the era. Information can also be drained from some Atticist scholars of the Hellenistic and Roman periods, who, in order to fight the evolution of the language, published works which compared the supposedly "correct" Attic against the "wrong" Koine by citing examples. For example Phrynichus Arabius during the second century AD wrote:

• Βασίλισσα οὐδείς τῶν Ἀρχαίων εἶπεν, ἀλλὰ βασίλεια ἢ βασιλίς.
• * "Basilissa (Queen), none of the Ancients said, but Basileia or Basilis".

• Διωρία ἑσχάτως ἀδόκιμον, ἀντ' αυτοῦ δὲ προθεσμίαν ἐρεῖς.
• * "Dioria (deadline), badly illiteral, instead use Prothesmia".

• Πάντοτε μὴ λέγε, ἀλλὰ ἑκάστοτε καὶ διὰ παντός.
• * "Pantote (always) do not say, but Ekastote and Dia pantos".

Other sources can be based on random findings such as inscriptions on vases written by popular painters, mistakes made by Atticists due to their imperfect knowledge of pure Attic, or even some surviving Greco-Latin glossaries of the Roman period [link], e.g:

• "Καλήμερον, ἦλθες; - Bono die, venisti?" (Good day, you came?).

• "Ἐὰν θέλεις, ἐλθὲ μεθ' ἡμῶν. - Si vis, veni mecum." (If you want, come with us).

• "Ποῦ; - Ubi?" (Where?).

• "Πρὸς φίλον ἡμέτερον Λεύκιον. - Ad amicum nostrum Lucium." (To our friend Lucius).

• "Τί γὰρ ἔχει; - Quid enim habet?" (What does he have?—What is it with him?).

• "Ἀρρωστεῖ. - Aegrotat." (He's sick).

Finally, a very important source of information on the ancient Koine Greek is the Modern Greek language with all its dialects and its Koine form and idioms, which have preserved most of the ancient language's oral linguistic details that the written tradition has lost. For example the Pontic and Cappadocian dialects preserved the ancient pronunciation of η as ε (νύφε, συνέλικος, τίμεσον, πεγάδι etc), while the Tsakonic preserved the long α instead of η (ἁμέρα, ἀστραπά, λίμνα, χοά etc) and the other local characteristics of Laconic. Idioms from the Southern part of the Greek-speaking regions (Dodecanese, Cyprus etc), preserve the pronunciation of the double similar consonants (ἄλ-λος, Ἑλ-λάδα, θάλασ-σα), while others pronounce in many words υ as ου or preserve ancient double forms (κρόμμυον - κρεμ-μυον, ράξ - ρώξ etc). Linguistic phenomena like the above imply that those characteristics survived within Koine, which in turn had countless idiomatic variations in the Greek-speaking world.

Evolution from Ancient Greek

The study of all sources from the six centuries that are symbolically covered by Koine reveals linguistic changes from Ancient Greek on phonology, morphology, syntax, vocabulary and other elements of the spoken language. Most new forms start off as rare and gradually become more frequent until they are established. From the linguistic changes that took place in Koine, Greek gained such a resemblance with its Medieval and Modern successors that almost all characteristics of Modern Greek can be traced in the surviving texts of Koine. As most of the changes between Modern and Ancient Greek were introducted with Koine, today Modern and Koine Greek are almost mutually intelligible.

Phonology

• The ancient distinction between long and short vowels was gradually lost, and from the 2nd century BC all vowels were isochronic.

• Since the 2nd century BC, the means of accenting words changed from pitch to stress, meaning that the accented syllable is not pronounced in a musical tone but louder and/or stronger.

• The aspirate breathing (aspiration), which was already lost in the Ionic idioms of Asia Minor and the Aeolic of Lesbos, stopped being pronounced and written in popular texts.

• Long diphthongs, which in older times were written with a subscript of ι after a long vowel, stopped being pronounced and written in popular texts.

• The diphthongs αι, ει, οι, and υι became single vowels. In this manner 'αι', which had already been converted by the Boeotians into a long ε since the 4th century BC and written η (e.g. πής, χήρε, μέμφομη), became in Koine, too, first a long ε and then short. The diphthong 'ει' had already merged with ι in the 5th century BC in regions such as Argos or in the 4th c. BC in Corinth (e.g. ΛΕΓΙΣ), and it acquired this pronunciation also in Koine. The diphthongs 'οι' and 'υι' acquired the pronunciation of the modern French 'U' ([y] in IPA), which lasted until the 10th century AD. The diphthong 'ου' had already acquired the pronunciation of Latin 'U' since the 6th century BC and preserved it in modern times.

• The diphthongs αυ and ευ came to be pronounced [av] and [ev] (via [aβ], [eβ]), but are partly assimilated to [af], [ef] before the voiceless consonants θ, κ, ξ, π, σ, τ, φ, χ, and ψ.

• Simple vowels have preserved their ancient pronunciations, except η which is pronounced as ι, and υ, which retained the pronunciation [y] of modern French 'U' only until the 10th c. AD, and was later also pronounced as ι. With those changes in phonology there were common spelling mistakes between υ and οι, while the sound of ι was multiplied (iotacism).

• The consonants also preserved their ancient pronunciations to a great extent, except β, γ, δ, φ, θ, χ and ζ. Β, Γ, Δ (Beta, Gamma, Delta), which were originally pronounced as b, g, d, acquired the sound of v, gh, and dh ([v] (via β), [ɣ], [ð] in IPA) that they still have today, except when preceded by a nasal consonant (μ, ν); in that case, they retain their ancient sounds (e.g. γαμβρός - γαmbρός, άνδρας - άndρας, άγγελος - άŋgελος). The latter three (Φ, Θ, Χ), which were initially pronounced as aspirates (/pʰ/, /tʰ/ and /kʰ/ respectively), developed into the fricatives [f] (via [ɸ]), [θ], and [x]. Finally the letter Ζ, which is still categorised as a double consonant with ξ and ψ, because it was initially pronounced as σδ (sd), later acquired the sound of Z as it appears in Modern English and Greek.

Biblical Koine

"Biblical Koine" refers to the varieties of Koine Greek used in the Christian Bible and related texts. Its main sources are:

• the Septuagint, a 2nd century BCE - 1st century CE Greek translation of the Hebrew Bible;
• the New Testament, composed originally in Greek (although some books may have had a Hebrew-Aramaic substrate and contain some Semitic influence on the language);
• the Deuterocanonical books, a series of texts that were not part of the Jewish Tanakh (scripture) and were later included in the Old Testament by the Christians. Most of the texts are translations, but there are some portions and texts composed in Greek. Sirach, for instance, has been found in Hebrew, but the additions to Daniel are almost certainly composed in Greek.

There has been some debate to what degree Biblical Greek represents the mainstream of contemporary spoken Koine and to what extent it contains specifically Semitic substratum features. These could have been induced either through the practice of translating closely from Hebrew or Aramaic originals, or through the influence of the regional non-standard Greek spoken by the originally Aramaic-speaking Jews. Some of the features discussed in this context are the Septuagint's normative absence of the particles μεν and δε, and the use of εγενετο to denote "it came to pass." Some features of Biblical Greek that are thought to have originally been non-standard elements eventually found their way into the main of the Greek language.

Sample Koine Texts

''Note: The phonetic transcriptions aim to represent an intermediate stage during the evolution of Greek phonology from Ancient to Hellenistic.

The First

1. Καὶ ἐγένετο μετὰ τὸ πατάξαι Ἀλέξανδρον τὸν Φιλίππου Μακεδόνα, ὃς ἐξῆλθεν ἐκ γῆς Χεττιιμ, καὶ ἐπάταξεν τὸν Δαρεῖον βασιλέα Περσῶν καὶ Μήδων καὶ ἐβασίλευσεν ἀντ᾽ αὐτοῦ, πρότερον ἐπὶ τὴν Ἑλλάδα.
   [ke eɣéneto metá to patákse aléksandron tom pʰilíppu makeðóna, os eksíltʰen eɣ ɣis kʰettiím, ke epátaksen ton daríom basiléa persóŋ ke míðoŋ ke eβasíleɸsen ant aɸtú, próteron epí tin elláða.]˜
   And so it happened, after Alexander (son) of Philip the Macedonian, he came out of the land of Cethim, and smote Darius ruler of Persians and Medes, and reigned in his stead as the ruler of Greece.
2. καὶ συνεστήσατο πολέμους πολλοὺς καὶ ἐκράτησεν ὀχυρωμάτων καὶ ἔσφαξεν βασιλεῖς τῆς γῆς·
   [ke synestísato polémus pollús ke ekrátisen okʰyromátoŋ ke éspʰaksem basilís tiz ɣis]
   And he waged many wars, conquered strongholds and slew Kings of the Earth.
3. καὶ διῆλθεν ἕως ἄκρων τῆς γῆς καὶ ἔλαβεν σκῦλα πλήθους ἐθνῶν. καὶ ἡσύχασεν ἡ γῆ ἐνώπιον αὐτοῦ, καὶ ὑψώθη, καὶ ἐπήρθη ἡ καρδία αὐτοῦ.
   [ke ðiíltʰen éos ákron tiz ɣis ke élaβen skýla plítʰus etʰnón, ke isýkʰasen i ɣi enópion aɸtú, ke ypsótʰi, ke epírtʰi i karðía aɸtú.]
   And he went to the edges of the Earth and received the spoils of many nations, and the Earth went quiet before him, and his heart was risen and lifted up.
4. καὶ συνῆξεν δύναμιν ἰσχυρὰν σφόδρα καὶ ἦρξεν χωρῶν ἐθνῶν καὶ τυράννων, καὶ ἐγένοντο αὐτῷ εἰς φόρον.
   [ke syníksen dýnamin iskʰyrán spʰóðra ke írkseŋ kʰorón etʰnóŋ ke tyránnon, ke eɣénonto aɸtó is pʰóron.]
   And he gathered strength and power, and he conquered countries of nations and tyrants, and they all became his subjects.
5. καὶ μετὰ ταῦτα ἔπεσεν ἐπὶ τὴν κοίτην καὶ ἔγνω ὅτι ἀποθνῄσκει.
   [ke metá táɸta épesen epí tiŋ kýtiŋ ke éɣno óti apotʰníski.]
   And after all of these, he fell down upon his bed, and he knew that he was meant to die.
6. καὶ ἐκάλεσεν τοὺς παῖδας αὐτοῦ τοὺς ἐνδόξους τοὺς συνεκτρόφους αὐτοῦ ἐκ νεότητος καὶ διεῖλεν αὐτοῖς τὴν βασιλείαν αὐτοῦ ἔτι αὐτοῦ ζῶντος.
   [ke ekálesen tus péðas aɸtú tus endóksus tus synektrópʰus aɸtú ek neótitos ke ðiílen aɸtýs tim basilían aɸtú éti aɸtú zzóntos.]
   And he summoned his noble servants that were brought up with him in youth, and he divided his Kingdom between them while he was still alive.
7. καὶ ἐβασίλευσεν Ἀλέξανδρος ἔτη δώδεκα καὶ ἀπέθανεν.
   [ke eβasíleɸsen aléksandros éti ðóðeka ke apétʰanen.]
   And Alexander ruled for twelve years, and he died.
8. καὶ ἐπεκράτησαν οἱ παῖδες αὐτοῦ, ἕκαστος ἐν τῷ τόπῳ αὐτοῦ.
   [ke epekrátisan y péðes aɸtú, ékastos en to tópo aɸtú.]
   And his servants ruled in his stead, each in his own place.
9. καὶ ἐπέθεντο πάντες διαδήματα μετὰ τὸ ἀποθανεῖν αὐτὸν καὶ οἱ υἱοὶ αὐτῶν ὀπίσω αὐτῶν ἔτη πολλὰ καὶ ἐπλήθυναν κακὰ ἐν τῇ γῇ.
   [ke epétʰento pántez ðiaðímata metá to apotʰanín aɸtóŋ ke y yý aɸtón opíso aɸtón éti pollá ke eplítʰynaŋ kaká en ti ɣi.]
   And they all took crowned themselves after his death, and so did their sons after them for many years, and evils were increased on the earth.
10. καὶ ἐξῆλθεν ἐξ αὐτῶν ῥίζα ἁμαρτωλὸς Ἀντίοχος Ἐπιφανὴς υἱὸς Ἀντιόχου τοῦ βασιλέως, ὃς ἦν ὅμηρα ἐν Ῥώμῃ· καὶ ἐβασίλευσεν ἐν ἔτει ἑκατοστῷ καὶ τριακοστῷ καὶ ἑβδόμῳ βασιλείας Ἑλλήνων.
    [ke eksíltʰen eks aɸtón rízza amartolós antíokʰos epipʰanís yós antiókʰu tu βasiléos, os in ómira en rómi, ke eβasíleɸsen en éti ekatostó ke triakostó ke eβðómo βasilías ellínon.]
    And out of them came an evil offspring, Antiochus the Illustrious, son of King Antiochus, who had been a hostage in Rome, and ruled in the hundred and thirty-seventh year of the kingdom of the Greeks.

The

Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς ἁγιασθήτω τὸ ὄνομά σου·
[páter imón o en tys uranýs aɣiasθíto to ónomá su.]
'Our Father, the [One] in the heavens, let Your name be regarded as holy.'

ἐλθέτω ἡ βασιλεία σου· γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς·
[elθéto i βasilía su. ɣeniθíto to θélimá su, os en uranó ke epí tiz ɣis.]
'Let Your kingdom come; let Your will be done, as in heaven, [so] also on the earth.'

τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δὸς ἡμῖν σήμερον·
[ton árton imón ton epiúsion dos imín símeron.]
'Give us today the bread sufficient for the day.'

καὶ ἄφες ἡμῖν τὰ ὀφελήματα ἡμῶν, ὡς καὶ ἡμεῖς ἀφίεμεν τοῖς ὀφειλέταις ἡμῶν·
[ke áɸes imín ta oɸelímata imón, os ke imís aɸíemen tys oɸilétes imon.]
'And forgive us our debts [fig., sins], in the same way as _we_ also forgive our debtors [fig., the ones having sinned against us].'

καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ρῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ.
[ke mi isenéŋkis imás is pirazmón, allá pýre imás apó tu ponirú.]
'And do not lead us into temptation, _but_ deliver us from evil [or, from the evil [one]].'

Ὅτι σοῦ ἐστιν ἡ βασιλεία καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας·
[óti su estin i βasilía ke i ðýnamis ke i ðóksa is tus eónas.]
'Because Yours is the kingdom and the power and the glory into the ages [fig., forever]!'

ἀμήν.
[amín.]
'So be it'Translation from www.e-sword.net.

Transcription in Post-Classic pronunciation as used by the Greek Orthodox Church:

Pater imon, o en tis ouranis, aghiasthito to onoma sou;

eltheto i basilia sou; ghenithito to thelima sou, os en ourano, ke epi tis ghis;

ton arton imon ton epiousion dos imin simeron;

ke afes imin ta ofilimata imon, os ke imis afiemen tis ofiletes imon;

ke mi isenengis imas is pirasmon, ala rise imas apo tou ponirou.

Oti sou estin i basilia, ke i dunamis, ke i doksa is tous eonas;

amin.

The With English translation from the Book of Common Prayer:

Πιστεύω εἰς ἕνα Θεόν, Πατέρα, παντοκράτορα, ποιητὴν οὐρανοῦ καὶ γῆς, ὁρατῶν τε πάντων καὶ ἀοράτων.
[pistéβo is éna θeón, patéra, pantokrátora, pyitín uranú ke ɣis, oratón te pántoŋ ke aoráton.]
I believe in one God, the Father Almighty Maker of heaven and earth, and of all things visible and invisible:

Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστόν, τὸν Υἱὸν τοῦ Θεοῦ τὸν μονογενῆ, τὸν ἐκ τοῦ Πατρὸς γεννηθέντα πρὸ πάντων τῶν αἰώνων. Φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ, γεννηθέντα, οὐ ποιηθέντα, ὁμοούσιον τῷ Πατρί, δι’ οὗ τὰ πάντα ἐγένετο.
[ke is éna kýrion iisúŋ xristón, ton yón tu θeú tom monoɣení, ton ek tu patróz ɣenniθénta pro pánton ton eónon. ɸos ex ɸotós, θeón aliθinón ex θeú aliθinú, ɣenniθénta, u pyiθénta, omoúsion to patrí, ði u ta pánta eɣéneto.]
And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by Whom all things were made:

Τὸν δι’ ἡμᾶς τοὺς ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατελθόντα ἐκ τῶν οὐρανῶν καὶ σαρκωθέντα ἐκ Πνεύματος Ἁγίου καὶ Μαρίας τῆς Παρθένου καὶ ἐνανθρωπήσαντα.
[ton di imás tus anθrópus ke ðiá tin imetéran sotiríaŋ katelθónta ek ton uranón ke sarkoθénta ek pnéβmatos aɣíu ke marías tis parθénu ke enanθropísanta.]
Who for us men and for our salvation came down from Heaven, and was incarnate by the Holy Ghost of the Virgin Mary, and was made man:

Σταυρωθέντα τε ὑπέρ ἡμῶν ἐπὶ Ποντίου Πιλάτου καὶ παθόντα καὶ ταφέντα.
[staβroθénta te ypér imón epí pontíu pilátu ke paθónta ke taɸénta.]
And was crucified also for us under Pontius Pilate; he suffered and was buried:

Καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ κατὰ τὰς Γραφάς.
[ke anastánta ti tríti iméra katá taz ɣraɸás.]
And the third day he rose again according to the Scriptures:

Καὶ ἀνελθόντα εἰς τοὺς οὐρανούς καὶ καθεζόμενον ἐκ δεξιῶν τοῦ Πατρός.
[ke anelθónta is tus uranús ke kaθezzómenon eɣ ðeksión tu patrós.]
And ascended into Heaven, and sitteth on the right hand of the Father:

Καὶ πάλιν ἐρχόμενον μετὰ δόξης κρῖναι ζῶντας καὶ νεκρούς, οὗ τῆς βασιλείας οὐκ ἔσται τέλος.
[ke pálin erxómenom metá ðóksis kríne zzóntas ke nekrús, u tiz βasilías uk éste télos.]
And he shall come again, with glory, to judge both the quick and the dead: Whose Kingdom will have no end:

Καὶ εἰς τὸ Πνεῦμα τὸ Ἅγιον, τὸ κύριον, τὸ ζωοποιόν, τὸ ἐκ τοῦ Πατρὸς ἐκπορευόμενον, τὸ σὺν Πατρί καὶ Υἱῷ συμπροσκυνούμενον καὶ συνδοξαζόμενον, τὸ λαλῆσαν διὰ τῶν προφητῶν.
[ke is to pnéβma to áɣion, to kýrion, to zzoopyón, to ek tu patrós, ekporeβómenon, to sym patrí ke yó symproskynúmenoŋ ke syndoksazzómenon, to lalísan diá tom proɸitón.]
And I believe in the Holy Ghost the Lord, and Giver of Life, Who proceedeth from the Father (and the Son) Who with the Father and the Son together is worshipped and glorified, Who spake by the Prophets.

Εἰς μίαν ἁγίαν, καθολικὴν καὶ ἀποστολικὴν Ἐκκλησίαν.
[iz mían aɣían, kaθolikíŋ ke apostolikín ekklisían.]
And I believe in One Holy, Catholic, and Apostolic Church,

Ὁμολογῶ ἓν βάπτισμα εἰς ἄφεσιν ἁμαρτιῶν.
I acknowledge one Baptism for the remission of sins.

Προσδοκῶ ἀνάστασιν νεκρῶν.
[prozðokó anástasin nekrón.]
And I look for the Resurrection of the Dead:

Καὶ ζωὴν τοῦ μέλλοντος αἰῶνος.
[ke zzoín tu méllontos eónos.]
And the Life of the world to come.

Ἀμήν.
[amín.]
Amen.

References

• Abel, F.-M. Grammaire du grec biblique
• Andriotis, Nikolaos P. History of the Greek language
• Smythe, Herbert Weir. Greek Grammar
• Cornybeare, F.C, and Stock, St. George. Grammar of Septuagint Greek: With Selected Readings, Vocabularies, and Updated Indexes

 

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