Luke 14:5

5	καὶ πρὸς αὐτοὺς εἶπεν Τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου; Nestle-Aland 28th
	And answered them, saying, Which of you shall have an ass or an ox fallen into a pit, and will not immediately pull him out on the sabbath day? (KJV)

#	Greek	MAC & POS	Definition
2532	καί	CONJ	and, even, also
4314	πρός	PREP	advantageous for, at (denotes local proximity), toward (denotes motion toward a place)
846	αὐτός, αὐτή, αὐτό	P-ASM	(1) self (emphatic) (2) he, she, it (used for the third person pronoun) (3) the same
2036	εἶπον	V-2AAI-3S	ἔπω épō, ep´-o; a primary verb (used only in the definite past tense, the others being borrowed from G2046, G4483, and G5346); to speak or say (by word or writing):—answer, bid, bring word, call, command, grant, say (on), speak, tell. Compare G3004.
5101	τίς, τί	I-GSM	who? which? what?
5216	ὑμῶν	P-2GP	ὑμῶν humōn, hoo-mone´; genitive case of G5210; of (from or concerning) you:—ye, you, your (own, -selves).
5207	υἱός, οῦ, ὁ	N-NSM	a son
2228	ἤ	PRT	or, than
1016	βοῦς, βοός, ὁ	N-NSM	an ox, a cow
1519	εἰς	PREP	to or into (indicating the point reached or entered, of place, time, purpose, result)
5421	φρέαρ, φρέατος, τό	N-ASN	a well
4098	πίπτω	V-FDI-3S	to fall
3756	οὐ	PRT-N	not, no
2112	εὐθέως	ADV	at once, directly
385	ἀνασπάω	V-FAI-3S	to draw up
1722	ἐν	PREP	in, on, at, by, with
2250	ἡμέρα, ας, ἡ	N-DSF	day
3588	ὁ, ἡ, τό	T-GSN	the
4521	σάββατον, ου, τό	N-GSN	the Sabbath, the seventh day (of the week)

version	verse
Berean Greek NT 2016	καὶ πρὸς αὐτοὺς εἶπεν “Τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου;”
SBL Greek NT 2010	καὶ πρὸς αὐτοὺς εἶπεν· Τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου;
Nestle Greek NT 1904	καὶ πρὸς αὐτοὺς εἶπεν Τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου;
Westcott & Hort 1881	καὶ πρὸς αὐτοὺς εἶπεν Τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου;
Nestle-Aland 27th	καὶ πρὸς αὐτοὺς εἶπεν Τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου;
Nestle-Aland 28th	καὶ πρὸς αὐτοὺς εἶπεν Τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου;
RP Byzantine Majority Text 2005	Καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἴπεν, Tίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ ἐμπεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν τῇ ἡμέρᾳ τοῦ σαββάτου;
Greek Orthodox Church 1904	καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἶπε· Τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ ἐμπεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν τῇ ἡμέρᾳ τοῦ σαββάτου;
Tiechendorf 8th Edition 1872	καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἶπεν· τίνος ὑμῶν υἱὸς ἢ βοῦς εἰς φρέαρ πεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν ἡμέρᾳ τοῦ σαββάτου;
Scrivener's Textus Receptus 1894	καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἶπε, Τίνος ὑμῶν ὄνος ἢ βοῦς εἰς φρέαρ ἐμπεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν τῇ ἡμέρᾳ τοῦ σαββάτου;
Sthephanus Textus Receptus 1550	καὶ ἀποκριθεὶς πρὸς αὐτοὺς εἶπεν Τίνος ὑμῶν ὄνος ἢ βοῦς εἰς φρέαρ ἐμπεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν τὴ ἡμέρᾳ τοῦ σαββάτου
Beza Greek NT 1598	Καὶ ἀποκριθεὶς πρὸς αὐτοὺς, εἶπε Τίνος ὑμῶν ὄνος ἢ βοῦς εἰς φρέαρ ἐμπεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν τῇ ἡμέρᾳ τοῦ σαββάτου;

Luke 14:5 [Textus Receptus (Elzevir) (1624)]256-257
Καὶ ἀποκριθεὶς πρὸς αὐτοὺς, εἶπε· Τίνος ὑμῶν ὄνος ἢ βοῦς εἰς φρέαρ ἐμπεσεῖται, καὶ οὐκ εὐθέως ἀνασπάσει αὐτὸν ἐν τὴ ἡμέρᾳ τοῦ σαββάτου;

Luke 14:5 [Codex Sinaiticus (א or 01) (4th century)]q78f8vc1
Και αποκριθις προς αυτο<υς>ν ειπεν τινος ϋμων ονος η βους εις φρεαρ πεσειτε και ουκ ευθεως ανασπασει αυτο- εν <τη> ημερα του σαββατου

Luke 14:5 [Codex Alexandrinus (A02) (5th century)]33rc1-2
Και αποκριθεις ειπεν προς αυτους· τινος υμων ο ϋϊος η βους· εις φρεαρ πεσειτε· και ουκ ευθεως ανασπασει αυτο τη ημερα του σαββατου·

Luke 14:5 [Codex Vaticanus Gr. 1209 (B03) (4th century)]51ac3-51bc1
Και προς αυτους ειπε- τινος ϋμων ϋιος η βους εις φρεαρ πεσειται ϗ ουκ ευθεως ανασπασει αυτον εν ημερα του σαββατου

Luke 14:5 [Codex Bezae Cantabrigiensis (D05) (5th century)]244v|469
Και ειπεν προς αυτους τινος εξ υμων προβατον η βους εις φρεαρ ενπεσειται τη ημερα του σαββατου και ουκ ευθεως ανασπασει αυτον

#	Manucript	Date	Location
1	GA_P45	3rd Century	Dublin, Chester Beatty Library and Vienna, Austrian National Library
2	GA_P45	3rd Century	Dublin, Chester Beatty Library and Vienna, Austrian National Library
3	GA_P45	3rd Century	Dublin, Chester Beatty Library and Vienna, Austrian National Library
4	GA_P45	3rd Century	Dublin, Chester Beatty Library and Vienna, Austrian National Library
5	GA_P75	3rd Century	Vatican Library
6	GA_01	4th Century	London, British Library
7	GA_032	4th–5th Century	Smithsonian Institution, Freer Gallery of Art, Washington D.C.
8	GA_02	5th Century	London, British Library
9	GA_05	5th Century	Cambridge, University Library
10	GA_019	8th Century	Paris, France, Bibliotheque Nationale
11	GA_037	9th Century	Abbey Library of St. Gallen, Switzerland
12	GA_1424	9th–10th Century	Kosinitza Monastery, Drama, Greece (Formerly: Lutheran School of Theology at Chicago)
13	GA_1424	9th–10th Century	Kosinitza Monastery, Drama, Greece (Formerly: Lutheran School of Theology at Chicago)
14	GA_Lect_425	9th-10th Century	National Library of Greece, Athens
15	GA_017	9th Century	Paris, Bibliothèque Nationale
16	GA_033	10th Century	University Library of Ludwig-Maximilians: University of Munich, Germany
17	GA_2414	10th Century	Zagora, Greece, Public Historical Library of Zagora
18	GA_2882	10th–11th Century	CSNTM, Plano, Texas
19	GA_773	10th Century	National Library of Greece, Athens
20	GA_2907	10th Century	UK, private collection
21	GA_34	10th Century	Paris, France, Bibliothèque Nationale
22	GA_1417	10th Century	National Library of Greece, Athens
23	GA_106	11th–12th Century	Chester Beatty Library, Dublin
24	GA_124	11th Century	Austrian National Library, Vienna
25	GA_230	11th Century	The Royal Library of El Escorial, Escorial
26	GA_2370	11th Century	Walters Art Museum, Baltimore, Maryland
27	GA_2437	11th-12th Century	Rio de Janeiro, Biblioteca Nacional
28	GA_473_Lambeth22	11th Century	London, United Kingdom, Lambeth Palace Library
29	GA_798_INTF	11th Century	INTF, Muenster, Germany
30	GA_804	11th Century	Hellenic Parliament Library, Athens
31	GA_796	11th Century	National Library of Greece, Athens
32	GA_788	11th Century	National Library of Greece, Athens
33	GA_774	11th Century	National Library of Greece, Athens
34	GA_1691	11th Century	National Library of Greece, Athens
35	GA_157	12th Century	Vatican City, Biblioteca Apostolica Vaticana
36	GA_346_KC	12th Century	Milano, Biblioteca Ambrosiana
37	GA_57	12th Century	Oxford, United Kingdom, Magdalen College Library
38	GA_897	12th Century	University of Edinburgh
39	GA_787	12th Century	National Library of Greece, Athens
40	GA_782	12th Century	National Library of Greece, Athens
41	GA_779	12th-13th Century	National Library of Greece, Athens
42	GA_778	12th Century	National Library of Greece, Athens
43	GA_777	12th Century	National Library of Greece, Athens
44	GA_760	12th Century	National Library of Greece, Athens
45	GA_1	12th Century	Basel, University Library
46	GA_1692	12th Century	National Library of Greece, Athens
47	GA_1418	12th Century	National Library of Greece, Athens
48	GA_1416	12th Century	National Library of Greece, Athens
49	GA_1415	12th Century	National Library of Greece, Athens
50	GA_1689_Prague	13th Century	Prague, Czech Republic, Academy of Sciences Library
51	GA_775	13th Century	National Library of Greece, Athens
52	GA_759	13th Century	National Library of Greece, Athens
53	GA_544	13th Century	University of Michigan, Ann Arbor
54	GA_260_BNF	13th Century	Paris, France, Bibliothèque Nationale
55	GA_1697	13th Century	National Library of Greece, Athens
56	GA_1690	13th-14th Century	National Library of Greece, Athens
57	GA_13	13th Century	Paris, Bibliothèque Nationale
58	GA_811	14th Century	National Library of Greece, Athens
59	GA_784	14th Century	National Library of Greece, Athens
60	GA_764	14th Century	National Library of Greece, Athens
61	GA_761	14th Century	National Library of Greece, Athens
62	GA_762	14th Century	National Library of Greece, Athens
63	GA_758	14th Century	National Library of Greece, Athens
64	GA_69	15th Century	Leicester, Leicestershire [England] Record Office

(1) αποκριθεις : A, W, ℓ339, ℓ1086, Majority
(2) αποκριθις : א*
(3) OMIT αποκριθεις : א¹, B, D

(4) προς αυτους ειπε : ℓ339, Majority
(5) προς αυτους ειπεν : א¹, B
(6) ειπεν προς αυτους : A, D
(7) προς αυτον ειπεν : א*
(8) προς αυτους ειπεν ο ιησους : ℓ1086
(9) ο ιησους ειπεν προς αυτους : W

(10) τινος : א, A, B, W, ℓ339, ℓ1086, Majority
(11) ADD εξ : D

(12) ονος : א, ℓ1086
(13) υιος : B, W, ℓ339, Majority, Scholz
(14) ο υιος : A
(15) προβατον : D

(16) εμπεσειται : ℓ339, ℓ1086, Majority
(17) ενπεσειται : D
(18) πεσειται : B, W
(19) πεσειτε : א, A

(20) και ουκ ευθεως ανασπασει αυτον εν τη ημερα του σαββατου : א¹, ℓ1086, Majority
(21) και ουκ ευθεως ανασπασι αυτον εν τη ημερα του σαββατου : W
(22) και ουκ ευθεως ανασπαση αυτον εν τη ημερα του σαββατου : ℓ339
(23) και ουκ ευθεως ανασπασει αυτον εν ημερα του σαββατου : א*, B
(24) και ουκ ευθεως ανασπασει αυτο τη ημερα του σαββατου : A
(25) τη ημερα του σαββατου και ουκ ευθεως ανασπασει αυτον : D

A (f33rc1-2), D (f244v|469)

(a) Sometimes the reading of a passage which is supposed to contain something incongruous, is not merely that of the ancient copies, but also of so many others as to be perhaps the numerical majority. Thus, in Luke xiv. 5, our Lord says, in the common text, “Which of you shall have an ass or an ox (ὄνος η βους) fallen into a pit, and will not straightway pull him out on the sabbath day?”

But, instead of ὄνος, the reading υιος is found in (A) B E G H M S (U) V A, with many later copies (in A U preceded by the article ο) ; the same reading has been cited from the Peshito and Harclean Syriac (to which I may now add the Curetonian Syriac ܒܪܗ ܐܘ ܬܘܪܗ), the Thebaic, and two copies of the Old Latin (corrected). Προβατον is the reading of D ; while ὄνος, as found in the common text, is that of K L X, the Old Latin ; the Vulg., Memph., Arm., Æth. The other ancient MSS. not cited by name are here defective, as is the Gothic version.

That ὄνος η βους is the best-supported reading is most certain ; ὄνος seems to have sprung from Luke xiii. 15, where our Lord is also defending his having healed on the sabbath, saying, “Doth not each one of you on the sabbath loose his ox or his ass (τον βουν αυτου η τον ὄνος) from the stall, and lead him away to watering?” Here we have ὄνος so connected with βους on the subject of the sabbath, that it would be surprising indeed if some copyists had not introduced the word into this second passage ; translators, also, would have the same tendency quite as strongly ; for they ever sought to make intelligible what they rendered ; and υιος might be as much a difficulty to them as it has been to some later critics. IIpοβατον, as found in D, seems to be simply another correction, taken from the “one sheep” (προβατον εν) falling into the pit on the sabbath, Matt. xii. 11.

And yet the reading υιος has been opposed by many, who have thought that almost any conjecture is admissible in such a case. Michaelis says (ii. 394), “The first editors of the Greek Testament so sensibly felt the impropriety of the reading υιος η βους, Luke xiv. 5, that they unanimously inserted ὄνος, though they found it not in a single MS. It is true that they had the authority of the Vulgate, but even there the alteration had probably been made from mere conjecture.” It is probable that Michaelis mistook in thinking that the early editors did not find ὄνος in any of their copies ; but still he approved of this, which he considered to be a purely conjectural reading of theirs. It seems, in fact, to be a conjecture of an earlier period.

Mill had suggested, that for υιος we should read OIΣ : and, though Lachmann of course inserted υιος in his text, yet he mentions this conjecture most approvingly in the Prolegomena to his second volume, page vij. He says, “Luke xiv. 5. τίνος ὑμῶν ΥΣ (or rather Ο ΥΣ) ἢ βοῦς εἰς φρέαρ πεσεῖται ; that which pleased the early correctors is devoid of skill, namely, to substitute ὄνος or πρόβατον. Mill was most true in his conjecture ΟΪΣ. For I prefer writing ὄϊς rather than οἶς, a form perhaps too Attic, and which by the ancients was not written ὖς.”

Very similar conjectures have been put forth by a writer in the Edinburgh Review,* who traces however the reading υιος or ο υιος to the Latin ovis . This writer says that the reading υιος is “obviously an absurd one,” “a senseless reading,” etc.

But this conjecture has not nearly as much to recommend it as that of Mill and Lachmann: it is complicated ; and probably the writer would not have thought of it, and afterwards believed it to be so certain, if he had not been engaged in maintaining a new theory, on the supposed Latinising of the most ancient Greek MSS. (on this subject a word presently).

If we had not the most ancient MSS. as witnesses, Mill’s conjecture might have had much in its favour : for the later of the uncial codices do so confuse vowels, as to exchange OI and Υ : thus go and ou are confounded ; and so οις might have been written υς, identical in letters with the contraction υς for υιος. But the oldest MSS. are free from vowel changes such as this, and besides, the versions do not support the word sheep (be the Greek όϊς ο πρόβατον) in the passage.

The investigation then shows, that, without license of conjecture, the reading vios cannot be rejected : is it, then, so absurd and senseless as has been asserted ? Let the whole context be examined, instead of narrowing the question just as if we had to inquire, whether we should have expected the collocation “son or ox”?

Our Lord is here speaking of the sanctification of the sabbath, which the Pharisees deemed that he had violated by healing on that day. Now the law of the sabbath, as given in the decalogue, Deut. v. 14, runs thus : “In it thou shalt not do any work, thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant, nor thine ox, nor thine ass, nor any of thy cattle.” This law, then, is divided into two parts ; the former relating to the rest of the persons, the latter to that of the animals of him to whom it is addressed. At the head of the former stands the son, of the latter stands the ox. But, though persons and animals were alike to rest, yet, if either had fallen into a well, our Lord shows (in full conformity with the decisions of the Jewish doctors, so that no one could answer a word), that he should be delivered from this danger and inconvenience, even on the sabbath ; and similarly had he acted in healing the man that had the dropsy. Was there, then, any thing strange in his referring to the son and the ox in the very terms of the law of Moses, as the heads of the two classes whose rest was commanded? “Which of you shall have a SON or an OX fallen into a pit, and will not straightway pull him out on the sabbath day?” Though you are commanded to let them rest, yet, on emergency, you may act for their welfare.

The article in the Edinburgh Review, to which allusion has just been made, repeats the charge of Latinising against the oldest MSS., and not against these only, but also sometimes (as in the passage just given) against even the numerical majority. A new theory is, however, brought forward, as explaining and accounting for the alleged “Latinising.”

After speaking of “the alteration of Greek MSS. from Latin ones” as a “fact,” “to which it would be desirable that the attention of scholars should be more carefully directed than has hitherto been the case,” the Reviewer develops his theory thus :-

“The main origin of the comparison of Greek MSS. with Latin ones, is probably to be looked for in the intercourse which took place between some of the principal ecclesiastics of the Greek church and the church of Rome, during the time of the Arian troubles. Among others, Athanasius and his successor Peter, in the fourth century, and John, also bishop of Alexandria, in the fifth, passed a considerable time at Rome, and probably brought from thence not only an intimacy with the Latin language, but also copies of the Scriptures as used in the Latin churches. Now nothing would be more natural than for the possessor of any one of these, when he found a discrepancy between the Greek codex used in his own church, and his new acquisition, to note the variation in the margin, either in Latin (as it existed) or in its Greek equivalent, or perhaps in both ; the former for his own satisfaction, the latter for the information of his successors who might not be ‘docti sermones utriusque linguæ.’”

* Edinburgh Review, No. CXCI., July 1851, p. 34. “ Luke xiv. 5. The reading of the Textus Receptus is, τίνος υμων ὄνος η βους εις φρέαρ πεσειται ; if there were no variations in the MSS., there would be nothing here but what might be expected. The two animals, ‘the ass’ and ‘the ox,’ are continually coupled together in the Old Testament, and therefore may be naturally expected in connection with one another here. But how to account for the extraordinary variation of the older Greek MSS.? With two exceptions [this is not quite correct : see above] the uncial codices all have the reading τίνος υμων υιος η βους εις φρέαρ πεσειται ; “Which of you shall have a SON Or an ox fall into a pit? ‘ — a reading which is obviously an absurd one, but which is sanctioned not only by a large number of uncial MSS., but by some versions and ecclesiastical writers. Of the two exceptions, the one is the Vatican Codex (this is an erroneous statement ; the Alexandrian MS. probably is meant, but that is not alone ] which has ο υιος (a reading which would witness against itself by the article, even if there were nothing suspicious about υιος) ; and the other the Codex Bezæ, which furnishes a clue to the whole difficulty. That MS. has τινος εξ υμων προβατον η βους εις φρέαρ πεσειται ; The Latin equivalent of πρόβατον (ovis) being written in the margin of a Greek MS. by way of explanation of the word, was, no doubt, taken by transcribers for a Greek word erroneously spelt, and indicating an alternative reading. One probably thought the initial letter forced out of its proper place, and that for ουις was to be read υιος. Another, taking the initial letter for the article, thought that the ο of the last syllable had been omitted, and that by ουις was meant ο υιος, the reading of the Vatican [read Alexandrian] Codex. Whether ὄνος is an arbitrary correction of the senseless reading υιος, or whether there were two very early alternative readings, τίνος υμων πρόβατον η βους, and τίνος υμων ονος η βους, we will not pretend to determine. But we think no one, whose attention has been once called to the matter, will doubt for an instant that the reading τινος υμων η βους (which has far more weighty MS. authority than any other) grew up in the way we have described, through the intervention of a Latin version.”

To this I say, in the words of a German of the last century, on a different subject, Then I am that no one” : even if a conjecture had been needful and jus why should we wander to the Latin for ovis, when the Greek tongue itself supplies us with ΟΙΣ? To do this, would be like making an immense circuit to reach a point near home.

(S.P. Tregelles, An Account of the Printed Text of the Greek New Testament, pp. 197-201)

New Testament See Old Testament

Matthew 9:15 (1)

1 (random) εἶπεν, υἱὸς, ἡμέρᾳ | 2036 5207 2250

Matthew 22:18 (1)

2 (fragment) αὐτοὺς εἶπεν Τίνος | 846 2036 5101

Luke 1:28 (1)

3 (fragment) πρὸς αὐτοὺς εἶπεν | 4314 846 2036

Luke 4:16 (1)

4 (fragment) ἡμέρᾳ τοῦ σαββάτου; | 2250 3588 4521

Luke 6:3 (1)

5 (fragment) πρὸς αὐτοὺς εἶπεν | 4314 846 2036

Luke 8:4 (1)

6 (fragment) πρὸς αὐτοὺς εἶπεν | 4314 846 2036

Luke 9:22 (1)

7 (random) εἶπεν, υἱὸς, ἡμέρᾳ | 2036 5207 2250

Luke 13:14 (1)

8 (fragment) ἡμέρᾳ τοῦ σαββάτου; | 2250 3588 4521

Luke 13:16 (1)

9 (fragment) ἡμέρᾳ τοῦ σαββάτου; | 2250 3588 4521

Luke 13:15 (1)

10 (random) εἶπεν, βοῦς, σαββάτου; | 2036 1016 4521

Luke 17:22 (1)

11 (random) εἶπεν, υἱὸς, ἡμέρᾳ | 2036 5207 2250

Luke 20:2 (1)

12 (fragment) πρὸς αὐτοὺς εἶπεν | 4314 846 2036

Luke 20:19 (1)

13 (fragment) πρὸς αὐτοὺς εἶπεν | 4314 846 2036

Luke 20:17 (1)

14 (fragment) αὐτοὺς εἶπεν Τίνος | 846 2036 5101

John 14:23 (1)

15 (fragment) καὶ πρὸς αὐτοὺς | 2532 4314 846

Acts 7:27 (1)

16 (fragment) αὐτοὺς εἶπεν Τίνος | 846 2036 5101

Acts 13:14 (1)

17 (fragment) ἡμέρᾳ τοῦ σαββάτου; | 2250 3588 4521

Acts 16:13 (1)

18 (fragment) ἡμέρᾳ τοῦ σαββάτου; | 2250 3588 4521

Acts 20:18 (1)

19 (fragment) πρὸς αὐτοὺς εἶπεν | 4314 846 2036

Acts 23:3 (1)

20 (fragment) πρὸς αὐτοὺς εἶπεν | 4314 846 2036

Hebrews 8:9 (1)

21 (fragment) αὐτὸν ἐν ἡμέρᾳ | 846 1722 2250

Old Testament See New Testament

Exodus 20:10 (5)

Exodus 20:8 (1)

6 (fragment) ἡμέρᾳ τοῦ σαββάτου; | 2250 3588 4521

Exodus 23:12 (1)

7 (random) υἱὸς, βοῦς, ἡμέρᾳ | 5207 1016 2250

Exodus 32:28 (1)

8 (random) πεσεῖται,, υἱὸς, ἡμέρᾳ | 4098 5207 2250

Exodus 35:3 (1)

9 (fragment) ἡμέρᾳ τοῦ σαββάτου; | 2250 3588 4521

Leviticus 24:8 (2)

10 (random) υἱὸς, ἡμέρᾳ, σαββάτου; | 5207 2250 4521
11 (fragment) ἡμέρᾳ τοῦ σαββάτου; | 2250 3588 4521

Numbers 15:32 (2)

12 (random) υἱὸς, ἡμέρᾳ, σαββάτου; | 5207 2250 4521
13 (fragment) ἡμέρᾳ τοῦ σαββάτου; | 2250 3588 4521

Numbers 15:33 (2)

14 (random) υἱὸς, ἡμέρᾳ, σαββάτου; | 5207 2250 4521
15 (fragment) ἡμέρᾳ τοῦ σαββάτου; | 2250 3588 4521

Numbers 28:9 (1)

16 (fragment) ἡμέρᾳ τοῦ σαββάτου; | 2250 3588 4521

Deuteronomy 5:14 (5)

17 (random) υἱὸς, βοῦς, ἡμέρᾳ | 5207 1016 2250
18 (random) υἱὸς, βοῦς, σαββάτου; | 5207 1016 4521
19 (random) υἱὸς, ἡμέρᾳ, σαββάτου; | 5207 2250 4521
20 (random) βοῦς, ἡμέρᾳ, σαββάτου; | 1016 2250 4521
21 (random) υἱὸς, βοῦς, ἡμέρᾳ, σαββάτου; | 5207 1016 2250 4521