Welcome to Lesson 52 of the Latinum Institute Modern Koine Greek Course. Today we examine τότε (tote), the Greek temporal adverb meaning “then” or “at that time.” This is one of the most frequently occurring adverbs in the New Testament, appearing 155 times, and represents a crucial narrative marker in Koine Greek texts.
The English adverb “then” serves multiple functions: it can mark temporal sequence (”First this happened, then that happened”), logical consequence (”If this is true, then that follows”), or resumption of narrative (”Then he said...”). Greek distributes these functions across several words, and understanding their distinctions is essential for reading Koine texts accurately.
Primary Greek equivalents for “then”:
τότε (tote) - Pure temporal “then” - “at that time, then” - marks narrative sequence without logical implication
οὖν (oun) - Logical “then” - “therefore, accordingly, so then” - marks consequence or inference
εἶτα (eita) - Sequential “then” - “next, after that” - marks strict enumeration
ἔπειτα (epeita) - Delayed “then” - “afterward, later then” - marks sequence with interval
This lesson focuses primarily on τότε as the most common pure temporal “then,” while introducing the other variants for comparison.
For the complete course index, visit: https://latinum.substack.com/p/index
FAQ: What does “then” mean in Koine Greek?
The most common Koine Greek word for temporal “then” is τότε (tote), meaning “at that time” or “then” in narrative sequence. For logical “then” meaning “therefore,” Greek uses οὖν (oun). For strict enumeration (”then next”), Greek uses εἶτα (eita) or ἔπειτα (epeita).
Key Takeaways -
τότε (tote) is the primary temporal adverb meaning “then, at that time” -
οὖν (oun) expresses logical consequence (”therefore, so then”) and never begins a sentence -
εἶτα and ἔπειτα mark sequential enumeration (”then, next, afterward”) -
τότε commonly introduces narrative developments in Gospel accounts -
ἀπὸ τότε (”from that time”) is a frequent construction in Matthew
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52.1a Τότε then ὁ the Ἰησοῦς Jesus ἦλθεν came εἰς into τὴν the πόλιν city
52.1b Tote (TO-teh) then ho (ho) the Iēsous (ee-ay-SOOS) Jesus ēlthen (AYL-thehn) came eis (ays) into tēn (tayn) the polin (PO-leen) city
52.2a Εἶτα then-next ἔφαγον they-ate τὸν the ἄρτον bread καὶ and ἔπιον they-drank τὸ the ὕδωρ water
52.2b Eita (AY-tah) then-next ephagon (EH-fah-gon) they-ate ton (ton) the arton (AR-ton) bread kai (kai) and epion (EH-pee-on) they-drank to (to) the hydōr (HÜ-dohr) water
52.3a Ἐὰν if οὖν therefore πιστεύῃς you-believe τότε then σωθήσῃ you-will-be-saved
52.3b Ean (eh-AHN) if oun (oon) therefore pisteuēs (pis-TEU-ays) you-believe tote (TO-teh) then sōthēsē (soh-THAY-say) you-will-be-saved
52.4a Ἀπὸ from τότε then ὁ the Ἰησοῦς Jesus ἤρξατο began κηρύσσειν to-proclaim
52.4b Apo (ah-PO) from tote (TO-teh) then ho (ho) the Iēsous (ee-ay-SOOS) Jesus ērxato (AYR-ksah-toh) began kēryssein (kay-RÜS-sayn) to-proclaim
52.5a Τότε then οἱ the μαθηταὶ disciples ἠκολούθησαν followed αὐτῷ him-DAT
52.5b Tote (TO-teh) then hoi (hoi) the mathētai (mah-thay-TAI) disciples ēkolouthēsan (ay-ko-LOO-thay-sahn) followed autō (ow-TOH) him-DAT
52.6a Ἔπειτα then-afterward μετὰ after τρεῖς three ἡμέρας days ἀνέστη he-rose
52.6b Epeita (eh-PAY-tah) then-afterward meta (meh-TAH) after treis (trays) three hēmeras (hay-MEH-rahs) days anestē (ah-NES-tay) he-rose
52.7a Τί what οὖν therefore ἐροῦμεν shall-we-say πρὸς concerning ταῦτα these-things
52.7b Ti (tee) what oun (oon) therefore eroumen (eh-ROO-mehn) shall-we-say pros (pros) concerning tauta (TOW-tah) these-things
52.8a Τότε then ἐν in ἐκείνῃ that τῇ the ὥρᾳ hour ἐλάλησεν he-spoke αὐτοῖς to-them-DAT
52.8b Tote (TO-teh) then en (ehn) in ekeinē (eh-KAY-nay) that tē (tay) the hōra (HO-rah) hour elalēsen (eh-LAH-lay-sehn) he-spoke autois (ow-TOYS) to-them-DAT
52.9a Πρῶτον first ἤκουσαν they-heard εἶτα then-next ἐπίστευσαν they-believed
52.9b Prōton (PROH-ton) first ēkousan (AY-koo-sahn) they-heard eita (AY-tah) then-next episteusan (eh-PIS-teu-sahn) they-believed
52.10a Τότε then ὁ the βασιλεὺς king ἐκάθισεν sat ἐπὶ upon τὸν the θρόνον throne αὐτοῦ his
52.10b Tote (TO-teh) then ho (ho) the basileus (bah-si-LEUS) king ekathisen (eh-KAH-thi-sehn) sat epi (eh-PEE) upon ton (ton) the thronon (THRO-non) throne autou (ow-TOO) his
52.11a Ἐὰν if ταῦτα these-things ᾖ be-SUBJ οὖν therefore τί what ποιήσομεν shall-we-do
52.11b Ean (eh-AHN) if tauta (TOW-tah) these-things ē (ay) be-SUBJ oun (oon) therefore ti (tee) what poiēsomen (poy-AY-soh-mehn) shall-we-do
52.12a Τότε then ὁ the ὄχλος crowd ἐθαύμασεν marveled καὶ and ἐδόξασεν glorified τὸν the θεόν God
52.12b Tote (TO-teh) then ho (ho) the ochlos (OKHL-os) crowd ethaumasen (eh-THOW-mah-sehn) marveled kai (kai) and edoxasen (eh-DOK-sah-sehn) glorified ton (ton) the theon (theh-ON) God
52.13a Ἔπειτα then-afterward ἀπῆλθον they-departed εἰς to τὴν the Γαλιλαίαν Galilee
52.13b Epeita (eh-PAY-tah) then-afterward apēlthon (ah-PAYL-thon) they-departed eis (ays) to tēn (tayn) the Galilaian (gah-li-LAI-ahn) Galilee
52.14a Τότε then ἀφίησιν leaves αὐτὸν him-ACC ὁ the διάβολος devil
52.14b Tote (TO-teh) then aphiēsin (ah-FEE-ay-sin) leaves auton (ow-TON) him-ACC ho (ho) the diabolos (dee-AH-bo-los) devil
52.15a Ὁ the οὖν therefore νόμος law ἅγιος holy καὶ and ἡ the ἐντολὴ commandment ἁγία holy
52.15b Ho (ho) the oun (oon) therefore nomos (NO-mos) law hagios (HAH-gee-os) holy kai (kai) and hē (hay) the entolē (ehn-to-LAY) commandment hagia (hah-GEE-ah) holy
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52.1 Τότε ὁ Ἰησοῦς ἦλθεν εἰς τὴν πόλιν. Tote ho Iēsous ēlthen eis tēn polin. “Then Jesus came into the city.”
52.2 Εἶτα ἔφαγον τὸν ἄρτον καὶ ἔπιον τὸ ὕδωρ. Eita ephagon ton arton kai epion to hydōr. “Then they ate the bread and drank the water.”
52.3 Ἐὰν οὖν πιστεύῃς, τότε σωθήσῃ. Ean oun pisteuēs, tote sōthēsē. “If therefore you believe, then you will be saved.”
52.4 Ἀπὸ τότε ὁ Ἰησοῦς ἤρξατο κηρύσσειν. Apo tote ho Iēsous ērxato kēryssein. “From that time Jesus began to proclaim.”
52.5 Τότε οἱ μαθηταὶ ἠκολούθησαν αὐτῷ. Tote hoi mathētai ēkolouthēsan autō. “Then the disciples followed him.”
52.6 Ἔπειτα μετὰ τρεῖς ἡμέρας ἀνέστη. Epeita meta treis hēmeras anestē. “Then, after three days, he rose.”
52.7 Τί οὖν ἐροῦμεν πρὸς ταῦτα; Ti oun eroumen pros tauta? “What then shall we say concerning these things?”
52.8 Τότε ἐν ἐκείνῃ τῇ ὥρᾳ ἐλάλησεν αὐτοῖς. Tote en ekeinē tē hōra elalēsen autois. “Then in that hour he spoke to them.”
52.9 Πρῶτον ἤκουσαν, εἶτα ἐπίστευσαν. Prōton ēkousan, eita episteusan. “First they heard, then they believed.”
52.10 Τότε ὁ βασιλεὺς ἐκάθισεν ἐπὶ τὸν θρόνον αὐτοῦ. Tote ho basileus ekathisen epi ton thronon autou. “Then the king sat upon his throne.”
52.11 Ἐὰν ταῦτα ᾖ, τί οὖν ποιήσομεν; Ean tauta ē, ti oun poiēsomen? “If these things be, what then shall we do?”
52.12 Τότε ὁ ὄχλος ἐθαύμασεν καὶ ἐδόξασεν τὸν θεόν. Tote ho ochlos ethaumasen kai edoxasen ton theon. “Then the crowd marveled and glorified God.”
52.13 Ἔπειτα ἀπῆλθον εἰς τὴν Γαλιλαίαν. Epeita apēlthon eis tēn Galilaian. “Then afterward they departed to Galilee.”
52.14 Τότε ἀφίησιν αὐτὸν ὁ διάβολος. Tote aphiēsin auton ho diabolos. “Then the devil leaves him.”
52.15 Ὁ οὖν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία. Ho oun nomos hagios, kai hē entolē hagia. “The law therefore is holy, and the commandment holy.”
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52.1 Τότε ὁ Ἰησοῦς ἦλθεν εἰς τὴν πόλιν. Tote ho Iēsous ēlthen eis tēn polin.
52.2 Εἶτα ἔφαγον τὸν ἄρτον καὶ ἔπιον τὸ ὕδωρ. Eita ephagon ton arton kai epion to hydōr.
52.3 Ἐὰν οὖν πιστεύῃς, τότε σωθήσῃ. Ean oun pisteuēs, tote sōthēsē.
52.4 Ἀπὸ τότε ὁ Ἰησοῦς ἤρξατο κηρύσσειν. Apo tote ho Iēsous ērxato kēryssein.
52.5 Τότε οἱ μαθηταὶ ἠκολούθησαν αὐτῷ. Tote hoi mathētai ēkolouthēsan autō.
52.6 Ἔπειτα μετὰ τρεῖς ἡμέρας ἀνέστη. Epeita meta treis hēmeras anestē.
52.7 Τί οὖν ἐροῦμεν πρὸς ταῦτα; Ti oun eroumen pros tauta?
52.8 Τότε ἐν ἐκείνῃ τῇ ὥρᾳ ἐλάλησεν αὐτοῖς. Tote en ekeinē tē hōra elalēsen autois.
52.9 Πρῶτον ἤκουσαν, εἶτα ἐπίστευσαν. Prōton ēkousan, eita episteusan.
52.10 Τότε ὁ βασιλεὺς ἐκάθισεν ἐπὶ τὸν θρόνον αὐτοῦ. Tote ho basileus ekathisen epi ton thronon autou.
52.11 Ἐὰν ταῦτα ᾖ, τί οὖν ποιήσομεν; Ean tauta ē, ti oun poiēsomen?
52.12 Τότε ὁ ὄχλος ἐθαύμασεν καὶ ἐδόξασεν τὸν θεόν. Tote ho ochlos ethaumasen kai edoxasen ton theon.
52.13 Ἔπειτα ἀπῆλθον εἰς τὴν Γαλιλαίαν. Epeita apēlthon eis tēn Galilaian.
52.14 Τότε ἀφίησιν αὐτὸν ὁ διάβολος. Tote aphiēsin auton ho diabolos.
52.15 Ὁ οὖν νόμος ἅγιος, καὶ ἡ ἐντολὴ ἁγία. Ho oun nomos hagios, kai hē entolē hagia.
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These are the grammar rules for τότε and related temporal adverbs in Koine Greek:
Koine Greek distinguishes four primary words that English translates as “then,” each with distinct semantic functions:
1. τότε (tote) - Pure Temporal “Then”
τότε is an adverb of time meaning “at that time” or “then” in narrative sequence. It marks the time when an action occurred without implying logical causation. Strong’s G5119 records 155 occurrences in the New Testament.
Etymology: Derived from the neuter article τό (to) combined with ὅτε (hote, “when”).
Usage patterns: -
Opens narrative developments: Τότε ὁ Ἰησοῦς ἦλθεν... (”Then Jesus came...”) -
Correlates with temporal clauses: ὅταν... τότε (”when... then”) -
Forms the phrase ἀπὸ τότε (”from that time”) - Matthew 4:17, 16:21
Position: τότε typically begins its clause, unlike οὖν.
2. οὖν (oun) - Logical “Then/Therefore”
οὖν is a postpositive particle (never begins a sentence) expressing logical consequence, meaning “therefore,” “accordingly,” “so then.” Strong’s G3767 records 499 New Testament occurrences—making it far more common than τότε.
Position: Always follows the first word of its clause: Τί οὖν (”What then?”), Ἐὰν οὖν (”If therefore...”)
Functions: -
Draws conclusions: Ὁ οὖν νόμος ἅγιος (”The law therefore is holy”) -
Resumes narrative after parenthesis -
Introduces rhetorical questions: Τί οὖν ἐροῦμεν; (”What then shall we say?”)
3. εἶτα (eita) - Sequential “Then/Next”
εἶτα marks strict enumeration and sequence, meaning “then, next, after that.” It often appears in ordered lists with πρῶτον (”first”), δεύτερον (”second”), etc.
Example: πρῶτον... εἶτα... (”first... then...”)
4. ἔπειτα (epeita) - Delayed “Then/Afterward”
ἔπειτα marks sequence with an implied interval of time, meaning “afterward, then later.” Compare: εἶτα suggests immediate sequence; ἔπειτα suggests elapsed time.
Example: Ἔπειτα μετὰ τρεῖς ἡμέρας ἀνέστη (”Then, after three days, he rose”)
The choice among these adverbs affects meaning significantly: -
Τότε ἦλθεν = “Then (at that time) he came” - simple narrative progression -
Οὖν ἦλθεν = “Therefore he came” - logical consequence of previous statement -
Εἶτα ἦλθεν = “Next he came” - strict sequence in enumeration -
Ἔπειτα ἦλθεν = “Afterward he came” - sequence with time elapsed
Mistake 1: Using οὖν at the beginning of a sentence. οὖν is postpositive—it cannot stand first. Write Τί οὖν (not οὖν τί).
Mistake 2: Confusing τότε (temporal) with οὖν (logical). English “then” covers both meanings, but Greek distinguishes them. “Then the king sat” (narrative = τότε) differs from “The law, then, is holy” (conclusion = οὖν).
Mistake 3: Treating εἶτα and ἔπειτα as interchangeable. εἶτα suggests immediate sequence; ἔπειτα suggests elapsed time.
Mistake 4: Overlooking the Aramaic influence on τότε. The frequent narrative use of τότε in the Gospels (especially Matthew) reflects Semitic storytelling patterns, where “then” commonly introduces each new development.
τότε (tote): Temporal adverb, “then, at that time.” Can begin clauses. No logical implication. 155 NT occurrences.
οὖν (oun): Postpositive particle, “therefore, then, so.” Never begins clauses. Expresses logical consequence. 499 NT occurrences.
εἶτα (eita): Adverb, “then, next.” Marks immediate sequence in enumerations.
ἔπειτα (epeita): Adverb, “then, afterward.” Marks sequence with elapsed time.
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The frequent use of τότε to introduce narrative developments is a distinctive feature of Koine Greek, particularly in texts with Semitic influence. Scholars note that τότε as a common narrative conjunction reflects Aramaic influence from the Second Temple period (5th century BCE to 1st century CE). This usage is especially prominent in the Gospel of Matthew, which uses τότε approximately 90 times—far more than Mark or Luke.
Matthew employs the phrase ἀπὸ τότε (”from that time”) at two structural turning points: -
Matthew 4:17: Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν (”From that time Jesus began to preach”)—marking the start of Jesus’s public ministry -
Matthew 16:21: Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς δεικνύειν (”From that time Jesus began to show”)—marking the turn toward the passion
This formula functions as a major structural marker dividing the Gospel into sections.
The Gospel of John uses οὖν with remarkable frequency—over 200 times—far more than the Synoptic Gospels. John uses οὖν both for logical connection and for simple narrative continuity, sometimes approaching the force of “and” or “so.” This stylistic feature has led scholars to describe Johannine Greek as having a distinctive “οὖν-style.”
In Koine Greek, all four adverbs function across registers: -
τότε: Neutral, suitable for any context -
οὖν: Slightly formal, frequent in argumentation and discourse -
εἶτα/ἔπειτα: Technical or enumerative contexts, lists, instructions
The Ionic dialect used ὦν for οὖν. Some manuscripts show variation between εἶτα and ἔπειτα, suggesting they were perceived as closely related synonyms by later copyists, though the original distinction of immediate versus delayed sequence appears consistent in earlier usage.
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Source: Gospel of Matthew 4:1, 10-11 — The Temptation of Jesus
This passage uses τότε prominently to mark narrative progression in the famous Temptation narrative:
F.1a Τότε then ὁ the Ἰησοῦς Jesus ἀνήχθη was-led-up εἰς into τὴν the ἔρημον wilderness ὑπὸ by τοῦ the πνεύματος Spirit πειρασθῆναι to-be-tempted ὑπὸ by τοῦ the διαβόλου devil
F.1b Tote (TO-teh) then ho (ho) the Iēsous (ee-ay-SOOS) Jesus anēchthē (ah-NAYKH-thay) was-led-up eis (ays) into tēn (tayn) the erēmon (EH-ray-mon) wilderness hypo (hü-PO) by tou (too) the pneumatos (PNEU-mah-tos) Spirit peirasthēnai (pay-rahs-THAY-nai) to-be-tempted hypo (hü-PO) by tou (too) the diabolou (dee-ah-BO-loo) devil
F.2a Τότε then λέγει says αὐτῷ to-him-DAT ὁ the Ἰησοῦς Jesus ὕπαγε go-away σατανᾶ Satan-VOC
F.2b Tote (TO-teh) then legei (LEH-gay) says autō (ow-TOH) to-him-DAT ho (ho) the Iēsous (ee-ay-SOOS) Jesus hypage (HÜ-pah-geh) go-away satana (sah-tah-NAH) Satan-VOC
F.3a Τότε then ἀφίησιν leaves αὐτὸν him-ACC ὁ the διάβολος devil καὶ and ἰδοὺ behold ἄγγελοι angels προσῆλθον came-to καὶ and διηκόνουν were-ministering αὐτῷ to-him-DAT
F.3b Tote (TO-teh) then aphiēsin (ah-FEE-ay-sin) leaves auton (ow-TON) him-ACC ho (ho) the diabolos (dee-AH-bo-los) devil kai (kai) and idou (ee-DOO) behold angeloi (AHN-geh-loi) angels prosēlthon (pros-AYL-thon) came-to kai (kai) and diēkonoun (dee-ay-KO-noon) were-ministering autō (ow-TOH) to-him-DAT
Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου... Τότε λέγει αὐτῷ ὁ Ἰησοῦς· ὕπαγε, σατανᾶ... Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ.
Tote ho Iēsous anēchthē eis tēn erēmon hypo tou pneumatos, peirasthēnai hypo tou diabolou... Tote legei autō ho Iēsous: hypage, satana... Tote aphiēsin auton ho diabolos, kai idou angeloi prosēlthon kai diēkonoun autō.
“Then Jesus was led up into the wilderness by the Spirit, to be tempted by the devil... Then Jesus says to him: Depart, Satan... Then the devil leaves him, and behold, angels came and were ministering to him.”
Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου... Τότε λέγει αὐτῷ ὁ Ἰησοῦς· ὕπαγε, σατανᾶ... Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ.
Tote ho Iēsous anēchthē eis tēn erēmon hypo tou pneumatos, peirasthēnai hypo tou diabolou... Tote legei autō ho Iēsous: hypage, satana... Tote aphiēsin auton ho diabolos, kai idou angeloi prosēlthon kai diēkonoun autō.
ἀνήχθη (anēchthē) - Aorist passive of ἀνάγω (anagō, “lead up”). The prefix ἀνά- indicates upward movement—from the Jordan River valley to the higher wilderness terrain.
πειρασθῆναι (peirasthēnai) - Aorist passive infinitive of πειράζω (peirazō), expressing purpose. Can mean “to be tempted” or “to be tested”—the Greek word covers both meanings.
ὕπαγε (hypage) - Present imperative of ὑπάγω (hypagō, “go away, depart”). A strong dismissal.
ἀφίησιν (aphiēsin) - Historical present tense of ἀφίημι (aphiēmi, “leave, release”). The present tense in past narrative creates vividness—a common Greek stylistic device.
διηκόνουν (diēkonoun) - Imperfect of διακονέω (diakoneō, “serve, minister”). The imperfect indicates ongoing action—the angels continued to minister.
Literary Observation: Notice how Matthew uses τότε three times in this short passage to mark each major narrative beat: the Spirit leading Jesus to temptation, Jesus’s command to Satan, and Satan’s departure. This repetition of τότε creates a clear structural rhythm typical of Matthew’s Gospel style.
This passage exemplifies the narrative function of τότε in Koine Greek. The temptation account opens with τότε connecting it to the baptism scene that precedes it (Matthew 3:13-17). The word implies not merely sequence but connection—”at that time,” following the descent of the Spirit and the heavenly voice declaring Jesus as God’s Son.
The third τότε (verse 11) is particularly significant. The historical present ἀφίησιν (”leaves”) following τότε creates dramatic immediacy—at that very moment, Satan departs. Early commentators like Pseudo-Chrysostom noted that the devil left not voluntarily but because the divine nature drove him away, as indicated by the emphatic τότε marking the decisive moment.
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The following fifteen examples form a coherent narrative dialogue illustrating the use of τότε and related adverbs in connected discourse.
52.16a Ἐν in ἀρχῇ beginning ἦν was ὁ the λόγος word τότε then δὲ but ὁ the λόγος word σὰρξ flesh ἐγένετο became
52.16b En (ehn) in archē (ar-KHAY) beginning ēn (ayn) was ho (ho) the logos (LO-gos) word tote (TO-teh) then de (deh) but ho (ho) the logos (LO-gos) word sarx (sarks) flesh egeneto (eh-GHEH-neh-toh) became
52.17a Εἶπεν said οὖν therefore ὁ the μαθητής disciple τί what τότε then ποιήσωμεν should-we-do-SUBJ κύριε Lord-VOC
52.17b Eipen (AY-pehn) said oun (oon) therefore ho (ho) the mathētēs (mah-thay-TAYS) disciple ti (tee) what tote (TO-teh) then poiēsōmen (poy-AY-soh-mehn) should-we-do-SUBJ kyrie (KÜ-ree-eh) Lord-VOC
52.18a Τότε then ἀπεκρίθη answered ὁ the διδάσκαλος teacher καὶ and εἶπεν said αὐτοῖς to-them-DAT
52.18b Tote (TO-teh) then apekrithē (ah-peh-KREE-thay) answered ho (ho) the didaskalos (di-DAHS-kah-los) teacher kai (kai) and eipen (AY-pehn) said autois (ow-TOYS) to-them-DAT
52.19a Πρῶτον first ἀκούσατε hear-IMP τὸν the λόγον word εἶτα then-next πιστεύσατε believe-IMP
52.19b Prōton (PROH-ton) first akousate (ah-KOO-sah-teh) hear-IMP ton (ton) the logon (LO-gon) word eita (AY-tah) then-next pisteusate (pis-TEU-sah-teh) believe-IMP
52.20a Ἔπειτα then-afterward ἐξέλθατε go-out-IMP καὶ and κηρύξατε proclaim-IMP τὸ the εὐαγγέλιον gospel
52.20b Epeita (eh-PAY-tah) then-afterward exelthate (ehk-SEHL-thah-teh) go-out-IMP kai (kai) and kēryxate (kay-RÜK-sah-teh) proclaim-IMP to (to) the euangelion (eu-ahn-GHEH-lee-on) gospel
52.21a Τότε then ἠρώτησαν asked αὐτὸν him-ACC οἱ the μαθηταί disciples πότε when ταῦτα these-things ἔσται will-be
52.21b Tote (TO-teh) then ērōtēsan (ay-roh-TAY-sahn) asked auton (ow-TON) him-ACC hoi (hoi) the mathētai (mah-thay-TAI) disciples pote (PO-teh) when tauta (TOW-tah) these-things estai (EHS-tai) will-be
52.22a Ἀπεκρίθη answered οὖν therefore ὁ the Ἰησοῦς Jesus οὐδεὶς no-one οἶδεν knows τὴν the ἡμέραν day
52.22b Apekrithē (ah-peh-KREE-thay) answered oun (oon) therefore ho (ho) the Iēsous (ee-ay-SOOS) Jesus oudeis (oo-DAYS) no-one oiden (OI-dehn) knows tēn (tayn) the hēmeran (hay-MEH-rahn) day
52.23a Τότε then οἱ the ὀφθαλμοὶ eyes αὐτῶν their ἠνεῴχθησαν were-opened καὶ and ἐπέγνωσαν they-recognized αὐτόν him-ACC
52.23b Tote (TO-teh) then hoi (hoi) the ophthalmoi (of-thal-MOI) eyes autōn (ow-TOHN) their ēneōchthēsan (ay-neh-OHKH-thay-sahn) were-opened kai (kai) and epegnōsan (eh-PEHG-noh-sahn) they-recognized auton (ow-TON) him-ACC
52.24a Εἶτα then-next εἶπον they-said πρὸς to ἀλλήλους one-another οὐχὶ not ἡ the καρδία heart ἡμῶν our καιομένη burning ἦν was
52.24b Eita (AY-tah) then-next eipon (AY-pon) they-said pros (pros) to allēlous (ahl-LAY-loos) one-another ouchi (oo-KHEE) not hē (hay) the kardia (kar-DEE-ah) heart hēmōn (hay-MOHN) our kaiomenē (kai-oh-MEH-nay) burning ēn (ayn) was
52.25a Ἔπειτα then-afterward ἀναστάντες having-risen ὑπέστρεψαν they-returned εἰς to Ἱερουσαλήμ Jerusalem
52.25b Epeita (eh-PAY-tah) then-afterward anastantes (ah-nahs-TAHN-tehs) having-risen hypestrepsan (hü-PEHS-trep-sahn) they-returned eis (ays) to Ierousalēm (hee-eh-roo-sah-LAYM) Jerusalem
52.26a Τότε then εὗρον they-found τοὺς the ἕνδεκα eleven συνηγμένους gathered-ACC
52.26b Tote (TO-teh) then heuron (HEU-ron) they-found tous (toos) the hendeka (HEHN-deh-kah) eleven synēgmenous (sü-nayg-MEH-noos) gathered-ACC
52.27a Οἱ the δὲ but εἶπον said αὐτοῖς to-them-DAT ἠγέρθη has-risen ὁ the κύριος Lord ὄντως truly
52.27b Hoi (hoi) the de (deh) but eipon (AY-pon) said autois (ow-TOYS) to-them-DAT ēgerthē (ay-GEHR-thay) has-risen ho (ho) the kyrios (KÜ-ree-os) Lord ontōs (ON-tohs) truly
52.28a Τότε then διηγήσαντο they-recounted τὰ the-things ἐν on τῇ the ὁδῷ road
52.28b Tote (TO-teh) then diēgēsanto (dee-ay-GAY-sahn-toh) they-recounted ta (tah) the-things en (ehn) on tē (tay) the hodō (ho-DOH) road
52.29a Εἶτα then-next ἐγνώσθη was-known αὐτοῖς to-them-DAT ἐν in τῇ the κλάσει breaking τοῦ the-GEN ἄρτου bread-GEN
52.29b Eita (AY-tah) then-next egnōsthē (ehg-NOHS-thay) was-known autois (ow-TOYS) to-them-DAT en (ehn) in tē (tay) the klasei (KLAH-say) breaking tou (too) the-GEN artou (AR-too) bread-GEN
52.30a Πιστεύομεν we-believe οὖν therefore ὅτι that ὁ the Χριστὸς Christ ἐγήγερται has-been-raised ἀπὸ from τῶν the νεκρῶν dead
52.30b Pisteuomen (pis-TEU-oh-mehn) we-believe oun (oon) therefore hoti (HO-ti) that ho (ho) the Christos (khris-TOS) Christ egēgertai (eh-GAY-gehr-tai) has-been-raised apo (ah-PO) from tōn (tohn) the nekrōn (nehk-ROHN) dead
52.16 Ἐν ἀρχῇ ἦν ὁ λόγος, τότε δὲ ὁ λόγος σὰρξ ἐγένετο. En archē ēn ho logos, tote de ho logos sarx egeneto. “In the beginning was the Word, but then the Word became flesh.”
52.17 Εἶπεν οὖν ὁ μαθητής· τί τότε ποιήσωμεν, κύριε; Eipen oun ho mathētēs: ti tote poiēsōmen, kyrie? “The disciple therefore said: What then should we do, Lord?”
52.18 Τότε ἀπεκρίθη ὁ διδάσκαλος καὶ εἶπεν αὐτοῖς. Tote apekrithē ho didaskalos kai eipen autois. “Then the teacher answered and said to them.”
52.19 Πρῶτον ἀκούσατε τὸν λόγον, εἶτα πιστεύσατε. Prōton akousate ton logon, eita pisteusate. “First hear the word, then believe.”
52.20 Ἔπειτα ἐξέλθατε καὶ κηρύξατε τὸ εὐαγγέλιον. Epeita exelthate kai kēryxate to euangelion. “Then afterward go out and proclaim the gospel.”
52.21 Τότε ἠρώτησαν αὐτὸν οἱ μαθηταί· πότε ταῦτα ἔσται; Tote ērōtēsan auton hoi mathētai: pote tauta estai? “Then the disciples asked him: When will these things be?”
52.22 Ἀπεκρίθη οὖν ὁ Ἰησοῦς· οὐδεὶς οἶδεν τὴν ἡμέραν. Apekrithē oun ho Iēsous: oudeis oiden tēn hēmeran. “Jesus therefore answered: No one knows the day.”
52.23 Τότε οἱ ὀφθαλμοὶ αὐτῶν ἠνεῴχθησαν καὶ ἐπέγνωσαν αὐτόν. Tote hoi ophthalmoi autōn ēneōchthēsan kai epegnōsan auton. “Then their eyes were opened and they recognized him.”
52.24 Εἶτα εἶπον πρὸς ἀλλήλους· οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν; Eita eipon pros allēlous: ouchi hē kardia hēmōn kaiomenē ēn? “Then they said to one another: Was not our heart burning?”
52.25 Ἔπειτα ἀναστάντες ὑπέστρεψαν εἰς Ἱερουσαλήμ. Epeita anastantes hypestrepsan eis Ierousalēm. “Then afterward, having risen, they returned to Jerusalem.”
52.26 Τότε εὗρον τοὺς ἕνδεκα συνηγμένους. Tote heuron tous hendeka synēgmenous. “Then they found the eleven gathered together.”
52.27 Οἱ δὲ εἶπον αὐτοῖς· ἠγέρθη ὁ κύριος ὄντως. Hoi de eipon autois: ēgerthē ho kyrios ontōs. “But they said to them: The Lord has truly risen.”
52.28 Τότε διηγήσαντο τὰ ἐν τῇ ὁδῷ. Tote diēgēsanto ta en tē hodō. “Then they recounted the things on the road.”
52.29 Εἶτα ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου. Eita egnōsthē autois en tē klasei tou artou. “Then he was known to them in the breaking of the bread.”
52.30 Πιστεύομεν οὖν ὅτι ὁ Χριστὸς ἐγήγερται ἀπὸ τῶν νεκρῶν. Pisteuomen oun hoti ho Christos egēgertai apo tōn nekrōn. “We believe therefore that Christ has been raised from the dead.”
52.16 Ἐν ἀρχῇ ἦν ὁ λόγος, τότε δὲ ὁ λόγος σὰρξ ἐγένετο. En archē ēn ho logos, tote de ho logos sarx egeneto.
52.17 Εἶπεν οὖν ὁ μαθητής· τί τότε ποιήσωμεν, κύριε; Eipen oun ho mathētēs: ti tote poiēsōmen, kyrie?
52.18 Τότε ἀπεκρίθη ὁ διδάσκαλος καὶ εἶπεν αὐτοῖς. Tote apekrithē ho didaskalos kai eipen autois.
52.19 Πρῶτον ἀκούσατε τὸν λόγον, εἶτα πιστεύσατε. Prōton akousate ton logon, eita pisteusate.
52.20 Ἔπειτα ἐξέλθατε καὶ κηρύξατε τὸ εὐαγγέλιον. Epeita exelthate kai kēryxate to euangelion.
52.21 Τότε ἠρώτησαν αὐτὸν οἱ μαθηταί· πότε ταῦτα ἔσται; Tote ērōtēsan auton hoi mathētai: pote tauta estai?
52.22 Ἀπεκρίθη οὖν ὁ Ἰησοῦς· οὐδεὶς οἶδεν τὴν ἡμέραν. Apekrithē oun ho Iēsous: oudeis oiden tēn hēmeran.
52.23 Τότε οἱ ὀφθαλμοὶ αὐτῶν ἠνεῴχθησαν καὶ ἐπέγνωσαν αὐτόν. Tote hoi ophthalmoi autōn ēneōchthēsan kai epegnōsan auton.
52.24 Εἶτα εἶπον πρὸς ἀλλήλους· οὐχὶ ἡ καρδία ἡμῶν καιομένη ἦν; Eita eipon pros allēlous: ouchi hē kardia hēmōn kaiomenē ēn?
52.25 Ἔπειτα ἀναστάντες ὑπέστρεψαν εἰς Ἱερουσαλήμ. Epeita anastantes hypestrepsan eis Ierousalēm.
52.26 Τότε εὗρον τοὺς ἕνδεκα συνηγμένους. Tote heuron tous hendeka synēgmenous.
52.27 Οἱ δὲ εἶπον αὐτοῖς· ἠγέρθη ὁ κύριος ὄντως. Hoi de eipon autois: ēgerthē ho kyrios ontōs.
52.28 Τότε διηγήσαντο τὰ ἐν τῇ ὁδῷ. Tote diēgēsanto ta en tē hodō.
52.29 Εἶτα ἐγνώσθη αὐτοῖς ἐν τῇ κλάσει τοῦ ἄρτου. Eita egnōsthē autois en tē klasei tou artou.
52.30 Πιστεύομεν οὖν ὅτι ὁ Χριστὸς ἐγήγερται ἀπὸ τῶν νεκρῶν. Pisteuomen oun hoti ho Christos egēgertai apo tōn nekrōn.
Narrative Structure with τότε
The genre section illustrates how τότε functions as a narrative “hinge,” connecting scenes and marking significant moments. Notice examples 52.18, 52.21, 52.23, 52.26, and 52.28 all use τότε to introduce new developments in the story.
Sequential Instructions with εἶτα and ἔπειτα
Examples 52.19-20 demonstrate the use of πρῶτον... εἶτα... ἔπειτα to give ordered instructions: “First hear... then believe... then afterward go out.” This sequential structure is common in didactic passages.
οὖν in Discourse
Examples 52.17, 52.22, and 52.30 show οὖν functioning in dialogue to mark logical response or conclusion. Note that οὖν always follows the first word: Εἶπεν οὖν (not οὖν εἶπεν), Ἀπεκρίθη οὖν, Πιστεύομεν οὖν.
The Emmaus Road Pattern
Examples 52.23-29 loosely follow the Emmaus Road narrative (Luke 24), showing how Koine Greek uses temporal adverbs to structure a resurrection account. The progression τότε... εἶτα... ἔπειτα... τότε... εἶτα creates clear narrative rhythm.
Perfect Tense in 52.30
ἐγήγερται (egēgertai) is the perfect passive indicative of ἐγείρω (egeirō, “raise”). The perfect tense emphasizes the continuing state resulting from past action—Christ was raised and remains risen.
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τότε (tote): /ˈto.te/ - TO-teh -
τ as English “t” -
ο as in “or” (short) -
τ as English “t” -
ε as in “pet”
οὖν (oun): /un/ - oon -
ου diphthong as “oo” in “moon” -
ν as English “n”
εἶτα (eita): /ˈei̯.ta/ - AY-tah -
ει diphthong as “ay” in “say” -
τ as English “t” -
α as in “father”
ἔπειτα (epeita): /ˈe.pei̯.ta/ - eh-PAY-tah -
ε as in “pet” -
π as English “p” -
ει diphthong as “ay” in “say” -
τ as English “t” -
α as in “father”
Common Pronunciation Errors
English speakers often pronounce τότε with a long “o” (TOH-tay). The correct Koine pronunciation uses short vowels: TO-teh.
The diphthong ου in οὖν is a single long vowel sound [uː], not two separate sounds.
The breathing mark on οὖν is smooth (no aspiration), so there is no “h” sound at the beginning.
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This lesson is part of the Latinum Institute Modern Language Course series, designed for autodidact learners seeking systematic instruction in Koine Greek through interlinear glossing methodology.
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The Interlinear Method
The interlinear or “construed text” approach accelerates language acquisition by presenting target language text with word-by-word glossing. This method allows learners to: -
See grammatical relationships directly -
Build vocabulary in context -
Develop reading fluency without constant dictionary consultation -
Progress from supported reading to independent comprehension
CSV-Based Curriculum
This course follows a systematic vocabulary progression based on word frequency, ensuring learners encounter the most useful vocabulary first. Each lesson introduces new vocabulary while reinforcing previously learned material.
Why Koine Greek?
Koine Greek (κοινὴ διάλεκτος, “common dialect”) was the lingua franca of the Hellenistic and Roman periods (approximately 300 BCE to 300 CE). It is the language of the New Testament, the Septuagint, and much early Christian literature. Understanding Koine Greek opens access to foundational texts of Western civilization.
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✓ Lesson 52 Koine Greek complete.
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