καὶ

Alphabet Analysis

The word

1. word🔊 καὶ

   KAI

   and
2. sentence🔊 καί φησιν ὁ Φῆστος Ἀγρίππα βασιλεῦ καὶ πάντες οἱ συμπαρόντες ἡμῖν ἄνδρες θεωρεῖτε τοῦτον περὶ οὗ ἅπαν τὸ πλῆθος τῶν Ἰουδαίων ἐνέτυχόν μοι ἔν τε Ἱεροσολύμοις καὶ ἐνθάδε βοῶντες μὴ δεῖν αὐτὸν ζῆν μηκέτι

   KAI PHÊ-sin ho PHÊS-tos a-GRIp-pa ba-si-LEU KAI PAN-tes hoi sym-pa-RON-tes hê-MEEN AN-dres the-ô-REI-te TOU-ton pe-RI hou HA-pan to PLÊ-thos tôn i-ou-dai-ÔN e-NE-ty-KHON moi EN te hi-e-ro-so-LY-mois KAI en-THA-de bo-ÔN-tes mê DEIN au-TON DZÊN mê-KE-ti

   and says the Festus Agrippa king and all the present with with us men you see this one about whom all the multitude of the Jews appealed to me in both in Jerusalem and here shouting not to be necessary him to live no longer

Exegesis

The verse follows a narrative introduction with kai phesin {καί φησιν | kaí phē-sin} “and he says,” which introduces direct speech by Festus.

The coordinated phrase kai pantes hoi symparontes hemin andres {καὶ πάντες οἱ συμπαρόντες ἡμῖν ἄνδρες | kaí pán-tes hoi sym-pa-rón-tes hē-mîn án-dres} gathers the rest of the audience, with the participle symparontes functioning substantively with andres to denote “all the men who are present with us.”

The prepositional structure en te Hierosolymois kai enthade {ἔν τε Ἱεροσολύμοις καὶ ἐνθάδε | én te Hi-e-ro-so-lý-mois kaí en-thá-de} uses te…kai to form a “both…and” construction, spanning Jerusalem and the current location, and thereby stressing the breadth of the accusation.

Root and etymology

Kaisar🔊 Καῖσαρkappa–alpha–iota–sigma–alpha–rho

“imperial title”