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71-448: With the use of the concordant method of translation, the CPC endeavored to recognize the importance of the vocabulary of Scripture, keeping distinct the words used in the original languages by giving each Greek word—as far as is possible—its own unique and consistent English equivalent. While acknowledging that absolute consistency cannot be achieved in the making of an idiomatic English version,

142-416: A prosthetic weak consonant, allowing roots with only two true consonants to be conjugated in the manner of a standard three consonant Semitic root. In most Hebrew dialects as well as Syriac, the aleph is an absence of a true consonant, a glottal stop ( [ ʔ ] ), the sound found in the catch in uh - oh . In Arabic, the alif represents the glottal stop pronunciation when it is the initial letter of

213-479: A Franciscan friar, Mario di Calasio , was published in 1621 and 1622 in four volumes. Both these works were several times reprinted, while another Hebrew concordance of the sixteenth century, by Elias Levita , said to surpass Nathan's in many respects, remained in manuscript. Nathan and Calasio arranged the words according to the Hebrew roots, the derivatives following simply according to the order in which they occur in

284-499: A Greek text which gives the readings of the three most ancient codices: Alexandrinus, Vaticanus, and Sinaiticus, generally referred to as A, B, and the Hebrew letter Aleph (which the CPC designates as s ), and readings from other sources. The CPC decided to base its comparisons on Weymouth's Resultant Greek Text . Richard Francis Weymouth based his text on editors of the nineteenth century: Lachmann, Tregelles, Tischendorf, Lightfoot, Weiss, Alford, Ellicott, Stockmeyer & Riggenbach,

355-476: A Latin K; a cursive Aramaic form he calls the "elaborated X-form", essentially the same tradition as the Hebrew reflex ; and an extremely cursive form of two crossed oblique lines, much like a simple Latin X. Hebrew spelling: אָלֶף ‎ In Modern Israeli Hebrew , the letter either represents a glottal stop ( [ ʔ ] ) or indicates a hiatus (the separation of two adjacent vowels into distinct syllables , with no intervening consonant ). It

426-594: A STANDARD English word. To facilitate a readable English translation, additional synonyms or other concordant variants are also used, as needed. In nearly all cases, any such standards, synonyms, and variants are used exclusively for a single word in the Original, thereby eliminating almost all "crosswiring" between languages ... It is such very principles of translation themselves, together with our many years of refining our efforts according to these principles, which distinguish our work, and its results, from that of others. In

497-620: A concordance to the deutero-canonical books and the Old Testament Apocrypha , and to the remains of the versions which form part of Origen of Alexandria 's Hexapla . The Hebrew equivalents of the Greek, when known, are also given. References to proper names are added in a supplement published in 1900. Bagster's "Handy Concordance to the Septuagint" (London, 1887) gives simply the references, without quotations. The earliest concordances to

568-640: A concordance to the deuterocanonical books of the Old Testament, which, however, is usually not reprinted. It was surpassed by three major concordances of the King James Version of the Bible, those of Robert Young , James Strong , and Walker. Others also followed. These were followed by a concordance based on the Douay–Rheims translation of the Bible preferred by Roman Catholics, A Textual Concordance of

639-413: A long time the standard. It corrected Buxtorf and brought it nearer to completeness, printed all Hebrew words with the vowel-points, and perfected the order of the derivatives. Every word is explained in Hebrew and Latin. Fürst excludes, however, the proper nouns, the pronouns, and most of the indeclinable particles, and makes many involuntary omissions and errors; his classification of roots is, according to

710-536: A word. In texts with diacritical marks, the pronunciation of an aleph as a consonant is rarely indicated by a special marking, hamza in Arabic and mappiq in Tiberian Hebrew. In later Semitic languages, aleph could sometimes function as a mater lectionis indicating the presence of a vowel elsewhere (usually long). When this practice began is the subject of some controversy, though it had become well established by

781-463: A word. Where alif acts as a carrier for hamza, hamza is added above the alif, or, for initial alif- kasrah , below it and indicates that the letter so modified is indeed a glottal stop, not a long vowel. A second type of hamza, hamzat waṣl ( همزة وصل ) whose diacritic is normally omitted outside of sacred texts, occurs only as the initial letter of the definite article and in some related cases. It differs from hamzat qaṭ‘ in that it

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852-560: Is a concordance , or verbal index, to the Bible . A simple form lists Biblical words alphabetically, with indications to enable the inquirer to find the passages of the Bible where the words occur. Concordances may be for the original languages of the Biblical books, or (more commonly) they are compiled for translations. Friars of the Dominican order invented the verbal concordance of the Bible. As

923-649: Is almost complete. An abridged edition of it was published in 1900. A New Concordance of the Bible (full title A New Concordance of the Bible: Thesaurus of the Language of the Bible, Hebrew and Aramaic, Roots, Words, Proper Names Phrases and Synonyms) by Avraham Even-Shoshan is a concordance of the Hebrew text of the Hebrew Bible, first published in 1977. The source text used is that of the Koren edition of 1958. The first

994-452: Is elided after a preceding vowel. Alif is always the carrier. The alif maddah is a double alif, expressing both a glottal stop and a long vowel. Essentially, it is the same as a أا sequence: آ (final ـآ ) ’ā /ʔaː/ , for example in آخر ākhir /ʔaːxir/ 'last'. "It has become standard for a hamza followed by a long ā to be written as two alifs , one vertical and one horizontal." (the "horizontal" alif being

1065-560: Is printed in the ancient uncial letters as found in the most ancient manuscripts. The edition of the CLNT printed in 1966 reflects significant revision work and minor original translation work by Herman Rocke and Dean Hough. The 1976 edition, which is the current edition, contains further refinements. The 1936 book Studies in Paul's Epistle to the Romans by George Lawley Rogers is an in-depth examination of

1136-430: Is sometimes silent (word-finally always, word-medially sometimes: הוּא ‎ [hu] "he", רָאשִׁי ‎ [ʁaˈʃi] "main", רֹאשׁ ‎ [ʁoʃ] "head", רִאשׁוֹן ‎ [ʁiˈʃon] "first"). The pronunciation varies in different Jewish ethnic divisions . In gematria , aleph represents the number 1, and when used at the beginning of Hebrew years , it means 1000 (e.g. א'תשנ"ד ‎ in numbers would be

1207-547: Is the numeral 3 , or the Middle English character ȝ Yogh ; neither are to be preferred to the genuine Egyptological characters. Written as ا or 𐪑, spelled as ألف or 𐪑𐪁𐪐 and transliterated as alif , it is the first letter in Arabic and North Arabian . Together with Hebrew aleph, Greek Α and Latin A , it is descended from Phoenician ʾāleph , from a reconstructed Proto-Canaanite ʾalp "ox". Alif has

1278-452: Is used in word-initial position to mark a word beginning with a vowel, but some words beginning with i or u do not need its help, and sometimes, an initial alap/olaph is elided . For example, when the Syriac first-person singular pronoun ܐܸܢܵܐ is in enclitic positions, it is pronounced no/na (again west/east), rather than the full form eno/ana . The letter occurs very regularly at

1349-462: Is used to render a glottal stop /ʔ/ . In the Ge'ez alphabet , ʾälef አ appears as the thirteenth letter of its abjad. This letter is also used to render a glottal stop /ʔ/ . In set theory , the Hebrew aleph glyph is used as the symbol to denote the aleph numbers , which represent the cardinality of infinite sets. This notation was introduced by mathematician Georg Cantor . In older mathematics books,

1420-682: Is written in Egypt, Sudan and sometimes elsewhere. The letter is transliterated as y in Kazakh , representing the vowel / ə /. Alif maqsurah is transliterated as á in ALA-LC , ā in DIN 31635 , à in ISO 233-2, and ỳ in ISO 233 . In Arabic, alif maqsurah ى is not used initially or medially, and it is not joinable initially or medially in any font. However,

1491-488: The Catholic Encyclopedia (1913), sometimes fanciful. "The Englishman's Hebrew and Chaldaic Concordance" (London, 1843; third edition, 1866) is still considered very useful by the same. A comprehensive Hebrew concordance is that of Salomon Mandelkern (Leipzig, 1896), who rectified the errors of his predecessors and supplied omitted references. Though his own work has been shown to be frequently imperfect, still it

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1562-525: The Greek New Testament are those of Birken or Betulius (Basle, 1546), Henry Estienne (Paris, 1594), and Erasmus Schmid (Wittenberg, 1638), whose work was twice revised and republished. During the latter half of the nineteenth century the standard New Testament concordance was that of Bruder (Leipzig, 1842; 4th ed., 1888). Its main defect is that it was practically based on the textus receptus , though it aims, in its latest editions to give also

1633-601: The Concordant Greek Text . This volume of the Concordant Library contains every word and letter of A, B, s , Codex Vaticanus 2066 (046) for the Apocalypse, and some recently discovered fragments of Papyri. Variant readings in these manuscripts are shown in the Greek text, referred to as the super-linear. A uniform, hyper-literal word-for-word English sub-linear translation is given below the Greek text. The Greek text

1704-745: The Epistle to the Romans utilizing the Concordant Version ; though out of print, used copies are available. The names of some of those who assisted Knoch during the various phases of the preparation work on the CLNT are as follows: Melville Dozier ( Superintendent of Schools in Los Angeles ), J. H. Breckenridge (Attorney for the Irvine Ranch ) who advised on legal matters, C. P. Wilcox of Long Beach , Horace M. Conrad of South Pasadena , who assisted with proofreading , Mrs. Gibson and Mrs. Walker, who prepared

1775-498: The Hebrew word emet ( אֶמֶת ‎), which means truth . In Judaism, it was the letter aleph that was carved into the head of the golem that ultimately gave it life. Aleph also begins the three words that make up God's name in Exodus , I Am who I Am (in Hebrew , Ehyeh Asher Ehyeh אהיה אשר אהיה ), and aleph is an important part of mystical amulets and formulas. Aleph represents

1846-441: The maddah sign). The ى ('limited/restricted alif', alif maqṣūrah ), commonly known in Egypt as alif layyinah ( ألف لينة , 'flexible alif'), may appear only at the end of a word. Although it looks different from a regular alif , it represents the same sound /aː/ , often realized as a short vowel. When it is written, alif maqṣūrah is indistinguishable from final Persian ye or Arabic yā’ as it

1917-449: The Biblical usage of nisi , ex , and per , which were omitted from the previous concordances, began (c. 1435) the compilation of nearly all the indeclinable words of Latin scripture ; the task was completed and perfected by others and finally added as an appendix to the concordance of Conrad of Halberstadt in the work of Sebastian Brant published at Basle in 1496. Brant's work was frequently republished and in various cities. It served as

1988-530: The CLNT, the CPC utilizes special typographic devices in an effort to display the actual grammatical features of the Greek New Testament, rather than merely an interpretation of said features. These devices may be categorized as follows: (1) lightface and boldface type to indicate when an English word is inserted to complete the sense, (2) symbols for the verb, and (3) distinctive signs and abbreviations for other grammatical elements. Similar devices are used in

2059-466: The CVOT, in which boldface type, symbols and capital letters indicate the words actually found in the Hebrew text, and lightface type indicate English words added for clarity. Textual emendations are also noted. The extreme care taken by the CPC demonstrates the "high" view of Scriptural inspiration that guided its efforts. In the interests of neutrality and objectivity, it is a fair and truthful statement that

2130-667: The Concordant Publishing Concern , published on its website: Our research efforts are centered upon the many issues involved in discovering the meaning of the original Scripture declarations themselves. Then we seek to determine how we may best translate these same Scriptures, endeavoring to do so objectively, accurately, and consistently. Our translation principles, both of vocabulary and grammatical analysis, govern all that we do. We first seek to determine essence of word meaning; wherever possible, according to internal scriptural evidence. For each Greek word, then, we assign

2201-500: The Concordant Version is significantly more difficult to use than most other versions of the Bible. It requires regular use and study to become familiar and comfortable with its exacting vocabulary and syntax, and competent in the use of its many features. The CLNT is not an "easy reader", and its compilers expected its users to have a good grasp of English, and an interest in concerted study rather than light reading. One may inspect

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2272-459: The Concordant Version of the Old Testament (CVOT), now completed. Therefore, with the exception of occasional idiomatic variants, each English word in the Concordant Version does exclusive duty for a single Greek or Hebrew word. Thus, according to the CPC, a substantial formal correspondence is maintained between the source languages and the receptor language. The CPC describes what distinguishes its work from that of others in an article titled About

2343-516: The English biblical concordance form. This work was regularly bound in to the rear of bibles printed in England from the mid-16th to early-17th century and remained the prevalent English concordance throughout this period, going through approximately thirty-one printings between 1589 and 1615. Prior to its retirement, a concordance by William Knight appeared in 1610, though this received only one printing. It

2414-519: The Greek N. T. words to the Septuagint and other O. T. Greek versions, as well as to classical usage, is indicated. Two other concordances are The Englishman's Greek Concordance to the New Testament by G. V. Wigram (London, 1839, 2d ed. 1844), and Hudson's Critical Greek and English Concordance of the N. T. (Boston, 1875), which contains references to the chief variant readings. Charles Schaaf 's "Lexicon Syriacum" (Leyden, 1709) practically serves

2485-473: The Hebrew date 1754, not to be confused with 1754 CE). Aleph, along with ayin , resh , he and heth , cannot receive a dagesh . (However, there are few very rare examples of the Masoretes adding a dagesh or mappiq to an aleph or resh. The verses of the Hebrew Bible for which an aleph with a mappiq or dagesh appears are Genesis 43:26, Leviticus 23:17, Job 33:21 and Ezra 8:18.) In Modern Hebrew,

2556-500: The Hebrew books; the Buxtorfs , father and son, introduced order into the derivatives by a grammatical classification of the verbs and nouns. Their work (Basle, 1632) also contained many new words and passages previously omitted, and an appendix of all the Aramaic words in the Hebrew Bible; Baer's edition of Buxtorf (1847) added certain particles. Fürst 's concordance (Leipzig, 1840) was for

2627-474: The Holy Scriptures by Father Thomas David Williams, 1942. Since software has made the Bible available in electronic form and with thorough electronic indexes, hard-copy printed concordances have less application. Most scholars and Bible students rely instead on software. Due to Strong's numbers (see Strong's Concordance ) it became possible to translate concordances from one language into another. Thus,

2698-600: The New Testament is a concordance as well as a lexicon, giving the Latin equivalent of the Greek and, in the case of Septuagint words, the Hebrew equivalent also (Frankfort, 1728). The first Hebrew concordance ( Meïr Netib ) was the work of Isaac Nathan ben Kalonymus , begun in 1438 and finished in 1448. It was inspired by the Latin concordances to aid in defence of Judaism , and was printed in Venice in 1523. An improved edition of it by

2769-461: The Revisers, and Westcott & Hort. Weymouth's apparatus was also consulted which gives the results of Stunica , Erasmus , Stephens, Elziver and Scrivener. The work was done as follows: Photographic facsimiles of each of the ancient manuscripts were compared with a copy of the text of Weymouth's The Resultant Greek Testament , and every variation was noted in it. Then another copy of Weymouth's text

2840-541: The Russian concordance of 30,000 words from the Russian Thompson Study Bible (" Новая учебная Библия Томпсона ", La Buona Novella Inc, 2010, edition made by Christian society "The Bible for everyone", Saint Petersburg, Russia ) is a translation of the English concordance from Thompson Chain-Reference Bible ( The New Thompson Study Bible. La Buona Novella Inc. & B. B. Kirkbride Bible Company, Inc., 2006). In

2911-441: The basis of the concordance published in 1555 by Robert Estienne. Estienne added proper names, supplied omissions, mingled the indeclinable words with the others in alphabetical order, and gave the indications to all passages by verse as well as by chapter, bringing his work much closer to the present model of concordances. Since then many different Latin concordances have been published: Peter Mintert's "Lexicon Græco-Latinum" of

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2982-844: The basis of their work they used the text of the Vulgate , the standard Bible of the Middle Ages in Western Europe . The first concordance, completed in 1230, was undertaken under the guidance of Cardinal Hugo de Saint-Cher (Hugo de Sancto Charo), assisted by fellow Dominicans . It contained short quotations (see Saint-Omer, Bibliothèque municipale, p. 28 ) of the passages where a word was found. These were indicated by book and chapter (the division into chapters had recently been made by Stephen Langton ) but not by verses, which Robert Estienne would first introduce in 1545. In lieu of verses, Hugo divided each chapter into seven almost equal parts, indicated by

3053-527: The chief variants. Moulton and Geden 's Concordance to the Greek Testament , according to the text of Westcott and Hort , Tischendorf , and the English Revisers (Edinburgh and New York, 1897) includes all the marginal readings. In the case of a reading being in dispute among these authorities, the fact is pointed out. The Hebrew equivalents of all quotations in the N. T. are given; the relation of

3124-444: The complete text of the CLNT, sans the various typographic symbols, online at the website of the Concordant Publishing Concern. The CVOT is published in five volumes, each with an introduction explaining the features employed by it, as well as the method of translation used to produce it. The first tentative installments of this translation of the New Testament appeared in 1914 under the title Concordant Version . These were withdrawn

3195-520: The end of words, where it represents the long final vowels o/a or e . In the middle of the word, the letter represents either a glottal stop between vowels (but West Syriac pronunciation often makes it a palatal approximant ), a long i/e (less commonly o/a ) or is silent. In the Ancient South Arabian alphabet , 𐩱 appears as the seventeenth letter of the South Arabian abjad. The letter

3266-482: The essential words of a quotation, in the 1310 concordance of Conrad of Halberstadt , another Dominican – his work obtained great success on account of its more convenient form. The first concordance to be printed appeared in 1470 at Strasburg, and reached a second edition in 1475. The larger work from which it was abridged was printed at Nuremberg in 1485. Another Dominican, John Stoicowic (also known as John of Ragusa), finding it necessary in his controversies to show

3337-495: The following decades, though were joined increasingly by alternate versions from the mid-1640s on. The early eighteenth century saw the publication of the most famous English concordance, Cruden's Concordance , by Alexander Cruden . First published in 1738, it reached several editions in his own lifetime and has been re-edited, abridged and reprinted repeatedly. Cruden's work is not a complete concordance, and omits especially many references to proper names, but his last edition had

3408-622: The following year because they failed to reach the quality desired. In 1915 Knoch chose a new title, Standard Version . However, the publishers of the American Standard Edition of the Revised Version (ASV) voiced objection, and Knoch reestablished the title as Concordant Version . From 1919 until 1926 the CV was issued in parts beginning with Revelation. The second edition was a pocket edition printed in 1927. The third revised edition (1931)

3479-405: The frequency of the usage of alef, out of all the letters, is 4.94%. Aleph is sometimes used as a mater lectionis to denote a vowel, usually /a/ . That use is more common in words of Aramaic and Arabic origin, in foreign names, and some other borrowed words. Aleph is the subject of a midrash that praises its humility in not demanding to start the Bible. (In Hebrew , the Bible begins with

3550-409: The highest frequency out of all 28 letters in the Arabic abjad . Alif is also the most used letter in Arabic. Alif is written in one of the following ways depending on its position in the word: The Arabic letter was used to render either a long /aː/ or a glottal stop /ʔ/ . That led to orthographical confusion and to the introduction of the additional marking hamzat qaṭ‘ ﺀ to fix

3621-547: The initial sound of *ʾalp , the West Semitic word for ox (compare Biblical Hebrew אֶלֶף ‎ ʾelef , "ox" ). The Phoenician variant gave rise to the Greek alpha ( Α ), being re-interpreted to express not the glottal consonant but the accompanying vowel , and hence the Latin A and Cyrillic А . Phonetically , aleph originally represented the onset of a vowel at the glottis . In Semitic languages, this functions as

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3692-529: The introduction to the Sixth edition of the Concordant Literal New Testament states that the CLNT, by being harmonious with the original texts, keeps to a minimum the confusion resulting from translating different Greek words with the same English word, or one Greek word with many English words. It is this principle of consistent or concordant translation which was also employed in the compilation of

3763-514: The late stage of Old Aramaic (ca. 200 BCE). Aleph is often transliterated as U+02BE ʾ MODIFIER LETTER RIGHT HALF RING , based on the Greek spiritus lenis ʼ ; for example, in the transliteration of the letter name itself, ʾāleph . The name aleph is derived from the West Semitic word for " ox " (as in the Biblical Hebrew word Eleph (אֶלֶף) 'ox' ), and the shape of

3834-432: The letter derives from a Proto-Sinaitic glyph that may have been based on an Egyptian hieroglyph , which depicts an ox's head. In Modern Standard Arabic , the word أليف /ʔaliːf/ literally means 'tamed' or 'familiar', derived from the root ʔ-L-F , from which the verb ألِف /ʔalifa/ means 'to be acquainted with; to be on intimate terms with'. In modern Hebrew, the same root ʔ-L-P (alef-lamed-peh) gives me’ulaf ,

3905-463: The letter is conventionally represented with the Hebrew א in typography for convenience, but the actual graphic form varied significantly over the long history and wide geographic extent of the language. Maraqten identifies three different aleph traditions in East Arabian coins: a lapidary Aramaic form that realizes it as a combination of a V-shape and a straight stroke attached to the apex, much like

3976-545: The letter is used initially and medially in the Uyghur Arabic alphabet and the Arabic-based Kyrgyz alphabet , representing the vowel / ɯ /: ( ىـ ـىـ ‎ ). As a vowel, the letter alif maqsurah can be a carrier with a hamza . The alif maqṣūrah with hamza is thus written as: As a numeral, alif stands for the number one. It may be modified as follows to represent other numbers. The Aramaic reflex of

4047-404: The letters of the alphabet, a, b, c, etc. Three English Dominicans (1250–1252) added the complete quotations of the passages indicated. Due to lack of space, present-day concordances do not aim for this completeness of quotation; it is likely, therefore, that the passages indicated were far fewer than those found in a complete concordance of today. The work was somewhat abridged, by retaining only

4118-561: The name it does not correspond to an aleph in cognate Semitic words, where the single "reed" hieroglyph is found instead. The phoneme is commonly transliterated by a symbol composed of two half-rings, in Unicode (as of version 5.1, in the Latin Extended-D range) encoded at U+A722 Ꜣ LATIN CAPITAL LETTER EGYPTOLOGICAL ALEF and U+A723 ꜣ LATIN SMALL LETTER EGYPTOLOGICAL ALEF . A fallback representation

4189-469: The oneness of God. The letter can be seen as being composed of an upper yud , a lower yud, and a vav leaning on a diagonal. The upper yud represents the hidden and ineffable aspects of God while the lower yud represents God's revelation and presence in the world. The vav ("hook") connects the two realms. Judaism relates aleph to the element of air, and the Scintillating Intelligence (#11) of

4260-456: The passive participle of the verb le’alef , meaning 'trained' (when referring to pets) or 'tamed' (when referring to wild animals). The Egyptian " vulture " hieroglyph ( Gardiner G1 ), by convention pronounced [a] ) is also referred to as aleph , on grounds that it has traditionally been taken to represent a glottal stop ( [ʔ] ), although some recent suggestions tend towards an alveolar approximant ( [ ɹ ] ) sound instead. Despite

4331-685: The path between Kether and Chokmah in the Tree of the Sephiroth . In Yiddish , aleph is used for several orthographic purposes in native words, usually with different diacritical marks borrowed from Hebrew niqqud : Loanwords from Hebrew or Aramaic in Yiddish are spelled as they are in their language of origin. [REDACTED] In the Syriac alphabet , the first letter is ܐ , Classical Syriac : ܐܵܠܲܦ , alap (in eastern dialects) or olaph (in western dialects). It

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4402-408: The problem. Hamza is not considered a full letter in Arabic orthography: in most cases, it appears on a carrier, either a wāw ( ؤ ), a dotless yā’ ( ئ ), or an alif. The choice of carrier depends on complicated orthographic rules. Alif إ أ is generally the carrier if the only adjacent vowel is fatḥah . It is the only possible carrier if hamza is the first phoneme of

4473-872: The process of compiling the Russian concordance, the Hebrew/Greek word corresponding to the English concordance word was found, and then its Russian equivalent in the Russian Synodal translation of the Bible was added to the resulting Russian concordance text. Aleph Aleph (or alef or alif , transliterated ʾ ) is the first letter of the Semitic abjads , including Arabic ʾalif ا ‎, Aramaic ʾālap 𐡀, Hebrew ʾālef א ‎, North Arabian 𐪑, Phoenician ʾālep 𐤀, Syriac ʾālap̄ ܐ. It also appears as South Arabian 𐩱 and Ge'ez ʾälef አ. These letters are believed to have derived from an Egyptian hieroglyph depicting an ox's head to describe

4544-509: The purpose of a concordance to the Peshito version. The earliest concordances in English were published in the middle of the sixteenth century, the first by Thomas Gybson in 1535 (for the New Testament only), and the second in 1550 by John Marbeck . In 1589, Two Right Profitable and Fruitfull Concordances was published by the Queen's printer, Christopher Barker, with royal endorsement centralizing

4615-516: The second letter of the alphabet , bet .) In the story, aleph is rewarded by being allowed to start the Ten Commandments . (In Hebrew , the first word is anoki ( אָנֹכִי ‎), which starts with an aleph.) In the Sefer Yetzirah , the letter aleph is king over breath, formed air in the universe, temperate in the year, and the chest in the soul. Aleph is also the first letter of

4686-525: The slips for the card index system, Dr. Emma Lucas, Earl Taber, Vi E. Olin, Edna Parr, Dr. and Mrs. W. S. Bagley, Pastor George L. Rogers of Almont, Michigan , who served as an expert on the Greek verb and assisted with type, David Mann, Frank Neil Pohorlak (later known as Dr. Pohorlak), Alexander Thomson of Scotland, Edward H. Clayton of England, who served as an advisor in translation matters, Ben Bredimus and Mr. and Mrs. Joseph Kirk of Seattle and Adlai Loudy. Bible concordance A Bible concordance

4757-400: Was cut up and pasted, line for line, on large sheets of paper which were bound together as a book. Space was left between each line, so that all the variations could be entered in place, above the words. If another reading was preferred instead of Weymouth's, the notation above the line was changed accordingly. The principles on which this text was constructed are explained in the introduction to

4828-612: Was not until 1622 that a widely popular substitute arose, when the theologian Clement Cotton authored a revised concordance to the New Testament. This was followed by an expanded edition covering the Old and New Testaments in 1627, which was further enlarged to include the Apocrypha in 1635. In the same period, John Downame published a shorter Briefe Concordance in 1630, which was later expanded through subsequent editions. Both Cotton and Downame's concordances remained in regular print throughout

4899-530: Was similar to the 1926 edition with Greek text and notes, but included the Lexicon and Concordance and The Greek Elements . It retained the title – Concordant Version: The Sacred Scriptures . The fourth edition appeared in 1944 and followed the publication of a Concordant Version in Germany in 1939 (the current German edition has the title Konkordantes Neues Testament ). The corresponding English version

4970-501: Was that of Conrad Kircher (Frankfort, 1607); Tromm's, published at Amsterdam, 1718, had reference not only to the Septuagint , but also to the versions of Aquila , Symmachus , and Theodotion . It remained the standard until it gave way to Edwin Hatch and Henry Adeney Redpath 's "Concordance to the Septuagint and other Greek Versions of the Old Testament" (Oxford, 1892–1897). This includes

5041-461: Was then called the Revised, International Edition . The revision printed in 1966 was designated The Memorial Edition in honor of the compiler, Knoch, who died on March 28, 1965. At this time the translation was given a new title – Concordant Literal New Testament . A revised and updated edition was released in 1976, with several subsequent printings. Several years of research resulted in

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