Welcome to Lesson 20 of the Latinum Institute's Koine Greek course. In this lesson, we will explore the concept of negation in Koine Greek, specifically focusing on "do not" which is expressed primarily through two particles: μή (mē) and οὐ/οὐκ/οὐχ (ou/ouk/ouch). Understanding negation is fundamental to reading and comprehending Greek texts, as it allows you to recognize prohibitions, denials, and negative statements.
For the complete course index and additional lessons, please visit: https://latinum.substack.com/p/index
In Koine Greek, "do not" is expressed differently depending on the grammatical context: -
μή (mē) is used with imperatives, subjunctives, infinitives, and participles to express prohibition or negative purpose -
οὐ/οὐκ/οὐχ (ou/ouk/ouch) is used with indicative verbs to express simple negation or denial of fact
Question: What does "do not" mean in Koine Greek? Answer: "Do not" in Koine Greek is expressed by two main negative particles: μή (mē) for prohibitions and commands, and οὐ/οὐκ/οὐχ (ou/ouk/ouch) for factual negations. The choice between them depends on the mood of the verb and the type of negation being expressed.
Course: Koine Greek Language Learning Level: Beginner to Intermediate Lesson Number: 20 Topic: Negation - Do Not (μή / οὐ) Learning Objectives: -
Understand the difference between μή and οὐ negation -
Recognize negation patterns in Greek sentences -
Apply correct negation in various grammatical contexts
Throughout this lesson, you will encounter 15 varied examples demonstrating how "do not" functions in different contexts. These examples will show μή with imperatives (commands), subjunctives (purpose clauses), and infinitives, while οὐ will appear with indicative statements. The placement of these negative particles and their interaction with other words will be carefully illustrated.
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Greek has two primary ways to express "do not": μή and οὐ -
μή is used for prohibitions, commands, and hypothetical negations -
οὐ (becoming οὐκ before vowels, οὐχ before rough breathing) is used for factual negations -
The position of the negative particle is typically before the verb -
Understanding which negative to use is crucial for proper Greek comprehension and composition
20.1a μὴ (mē) not κλέπτε (klep-te) steal 20.1b μὴ (mē) do-not κλέπτε (klep-te) steal
20.2a οὐ (ou) not γινώσκω (gi-nōs-kō) I-know τὸν (ton) the ἄνθρωπον (an-thrō-pon) man 20.2b οὐ (ou) not γινώσκω (gi-nōs-kō) I-know τὸν (ton) the ἄνθρωπον (an-thrō-pon) man
20.3a μὴ (mē) not εἰσέλθητε (ei-sel-thē-te) enter εἰς (eis) into τὴν (tēn) the οἰκίαν (oi-ki-an) house 20.3b μὴ (mē) do-not εἰσέλθητε (ei-sel-thē-te) you-all-enter εἰς (eis) into τὴν (tēn) the οἰκίαν (oi-ki-an) house
20.4a ἡ (hē) the γυνὴ (gy-nē) woman οὐκ (ouk) not ἔχει (e-khei) has ἄρτον (ar-ton) bread 20.4b ἡ (hē) the γυνὴ (gy-nē) woman οὐκ (ouk) not ἔχει (e-khei) has/she-has ἄρτον (ar-ton) bread
20.5a μὴ (mē) not φοβοῦ (pho-bou) fear ἀλλὰ (al-la) but πίστευε (pis-teu-e) believe 20.5b μὴ (mē) do-not φοβοῦ (pho-bou) you-fear ἀλλὰ (al-la) but πίστευε (pis-teu-e) you-believe
20.6a τὸ (to) the παιδίον (pai-di-on) child οὐχ (oukh) not ὑπακούει (hy-pa-kou-ei) obeys τῷ (tō) to-the πατρί (pa-tri) father 20.6b τὸ (to) the παιδίον (pai-di-on) child οὐχ (oukh) not ὑπακούει (hy-pa-kou-ei) obeys/it-obeys τῷ (tō) to-the πατρί (pa-tri) father
20.7a εἶπεν (ei-pen) said μὴ (mē) not ἁμαρτάνειν (ha-mar-ta-nein) to-sin τοὺς (tous) the μαθητάς (ma-thē-tas) disciples 20.7b εἶπεν (ei-pen) he-said μὴ (mē) not ἁμαρτάνειν (ha-mar-ta-nein) to-sin τοὺς (tous) the μαθητάς (ma-thē-tas) disciples
20.8a οὐ (ou) not θέλω (the-lō) I-want ἀκούειν (a-kou-ein) to-hear τοὺς (tous) the λόγους (lo-gous) words αὐτοῦ (au-tou) his 20.8b οὐ (ou) not θέλω (the-lō) I-want ἀκούειν (a-kou-ein) to-hear τοὺς (tous) the λόγους (lo-gous) words αὐτοῦ (au-tou) of-him/his
20.9a μὴ (mē) not κρίνετε (kri-ne-te) judge ἵνα (hi-na) so-that μὴ (mē) not κριθῆτε (kri-thē-te) be-judged 20.9b μὴ (mē) do-not κρίνετε (kri-ne-te) you-all-judge ἵνα (hi-na) in-order-that μὴ (mē) not κριθῆτε (kri-thē-te) you-all-be-judged
20.10a ὁ (ho) the ἄνθρωπος (an-thrō-pos) man οὐκ (ouk) not ἔστιν (es-tin) is ἐν (en) in τῇ (tē) the ἀγορᾷ (a-go-ra) marketplace 20.10b ὁ (ho) the ἄνθρωπος (an-thrō-pos) man οὐκ (ouk) not ἔστιν (es-tin) is ἐν (en) in τῇ (tē) the ἀγορᾷ (a-go-ra) marketplace
20.11a μὴ (mē) not μεριμνᾶτε (me-rim-na-te) worry περὶ (pe-ri) about τῆς (tēs) the αὔριον (au-ri-on) tomorrow 20.11b μὴ (mē) do-not μεριμνᾶτε (me-rim-na-te) you-all-worry περὶ (pe-ri) concerning/about τῆς (tēs) the αὔριον (au-ri-on) tomorrow
20.12a οὐ (ou) not δύναται (dy-na-tai) is-able ὁ (ho) the υἱὸς (hui-os) son ποιεῖν (poi-ein) to-do οὐδέν (ou-den) nothing 20.12b οὐ (ou) not δύναται (dy-na-tai) he-is-able ὁ (ho) the υἱὸς (hui-os) son ποιεῖν (poi-ein) to-do οὐδέν (ou-den) nothing
20.13a λέγει (le-gei) says αὐτοῖς (au-tois) to-them μὴ (mē) not θορυβεῖσθε (tho-ry-beis-the) be-troubled 20.13b λέγει (le-gei) he-says αὐτοῖς (au-tois) to-them μὴ (mē) do-not θορυβεῖσθε (tho-ry-beis-the) you-all-be-troubled
20.14a οἱ (hoi) the Φαρισαῖοι (Pha-ri-sai-oi) Pharisees οὐκ (ouk) not ἐπίστευσαν (e-pis-teu-san) believed αὐτῷ (au-tō) him 20.14b οἱ (hoi) the Φαρισαῖοι (Pha-ri-sai-oi) Pharisees οὐκ (ouk) not ἐπίστευσαν (e-pis-teu-san) they-believed αὐτῷ (au-tō) in-him/him
20.15a μὴ (mē) not ἀγαπᾶτε (a-ga-pa-te) love τὸν (ton) the κόσμον (kos-mon) world 20.15b μὴ (mē) do-not ἀγαπᾶτε (a-ga-pa-te) you-all-love τὸν (ton) the κόσμον (kos-mon) world
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20.1 μὴ κλέπτε. Do not steal.
20.2 οὐ γινώσκω τὸν ἄνθρωπον. I do not know the man.
20.3 μὴ εἰσέλθητε εἰς τὴν οἰκίαν. Do not enter into the house.
20.4 ἡ γυνὴ οὐκ ἔχει ἄρτον. The woman does not have bread.
20.5 μὴ φοβοῦ ἀλλὰ πίστευε. Do not fear but believe.
20.6 τὸ παιδίον οὐχ ὑπακούει τῷ πατρί. The child does not obey the father.
20.7 εἶπεν μὴ ἁμαρτάνειν τοὺς μαθητάς. He told the disciples not to sin.
20.8 οὐ θέλω ἀκούειν τοὺς λόγους αὐτοῦ. I do not want to hear his words.
20.9 μὴ κρίνετε ἵνα μὴ κριθῆτε. Do not judge so that you may not be judged.
20.10 ὁ ἄνθρωπος οὐκ ἔστιν ἐν τῇ ἀγορᾷ. The man is not in the marketplace.
20.11 μὴ μεριμνᾶτε περὶ τῆς αὔριον. Do not worry about tomorrow.
20.12 οὐ δύναται ὁ υἱὸς ποιεῖν οὐδέν. The son is not able to do anything.
20.13 λέγει αὐτοῖς μὴ θορυβεῖσθε. He says to them, "Do not be troubled."
20.14 οἱ Φαρισαῖοι οὐκ ἐπίστευσαν αὐτῷ. The Pharisees did not believe him.
20.15 μὴ ἀγαπᾶτε τὸν κόσμον. Do not love the world.
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20.1 μὴ κλέπτε.
20.2 οὐ γινώσκω τὸν ἄνθρωπον.
20.3 μὴ εἰσέλθητε εἰς τὴν οἰκίαν.
20.4 ἡ γυνὴ οὐκ ἔχει ἄρτον.
20.5 μὴ φοβοῦ ἀλλὰ πίστευε.
20.6 τὸ παιδίον οὐχ ὑπακούει τῷ πατρί.
20.7 εἶπεν μὴ ἁμαρτάνειν τοὺς μαθητάς.
20.8 οὐ θέλω ἀκούειν τοὺς λόγους αὐτοῦ.
20.9 μὴ κρίνετε ἵνα μὴ κριθῆτε.
20.10 ὁ ἄνθρωπος οὐκ ἔστιν ἐν τῇ ἀγορᾷ.
20.11 μὴ μεριμνᾶτε περὶ τῆς αὔριον.
20.12 οὐ δύναται ὁ υἱὸς ποιεῖν οὐδέν.
20.13 λέγει αὐτοῖς μὴ θορυβεῖσθε.
20.14 οἱ Φαρισαῖοι οὐκ ἐπίστευσαν αὐτῷ.
20.15 μὴ ἀγαπᾶτε τὸν κόσμον.
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The Greek language has two distinct systems of negation, and choosing the correct one is essential for proper communication. These are the grammar rules for expressing "do not" in Koine Greek:
1. The μή (mē) Negation System
μή is used in the following contexts: -
With imperative mood (commands): μὴ κλέπτε "do not steal" -
With subjunctive mood: ἵνα μὴ κριθῆτε "so that you may not be judged" -
With infinitives: μὴ ἁμαρτάνειν "not to sin" -
With participles (usually): μὴ θέλων "not wanting" -
In conditional clauses: ἐὰν μή "if not, unless"
2. The οὐ (ou) Negation System
οὐ and its forms are used: -
With indicative mood (statements of fact): οὐ γινώσκω "I do not know" -
The form changes based on the following sound: -
οὐ before consonants: οὐ θέλω "I do not want" -
οὐκ before smooth vowels: οὐκ ἔχει "does not have" -
οὐχ before rough breathing: οὐχ ὑπακούει "does not obey"
3. Position of Negatives -
Negatives typically come immediately before the verb they negate -
In compound verbs, the negative can sometimes split the compound -
Double negatives strengthen rather than cancel: οὐ...οὐδέν means "nothing at all"
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Using οὐ with commands: English speakers often want to use οὐ for all negations. Remember: commands always use μή. -
Wrong: *οὐ κλέπτε -
Correct: μὴ κλέπτε -
Forgetting οὐ form changes: The forms οὐ/οὐκ/οὐχ are not interchangeable. -
Wrong: *οὐ ἔχει -
Correct: οὐκ ἔχει -
Negating participles with οὐ: Participles usually take μή. -
Wrong: *οὐ βλέπων -
Correct: μὴ βλέπων -
Word order errors: Placing the negative in the wrong position. -
Wrong: *γινώσκω οὐ -
Correct: οὐ γινώσκω
Unlike English, which uses "do not" or "don't" uniformly, Greek requires you to choose between two systems based on grammatical mood. This is similar to how some languages distinguish between permanent and temporary states of being. English speakers must train themselves to think about the type of statement they're making before choosing their negative.
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Identify the mood of the verb: -
Is it a command? Use μή -
Is it a statement of fact? Use οὐ -
Is it a purpose clause or wish? Use μή -
For οὐ, check the following letter: -
Consonant? Use οὐ -
Vowel without rough breathing? Use οὐκ -
Vowel with rough breathing (῾)? Use οὐχ -
Place the negative directly before the verb or the word being negated -
Remember special constructions: -
οὐ μή + subjunctive = emphatic future denial -
μή + aorist subjunctive = negative command -
οὐ + indicative = simple negation
μή System: -
Imperative: μὴ + present/aorist imperative -
Subjunctive: μὴ + subjunctive -
Infinitive: μὴ + infinitive -
Participle: μὴ + participle
οὐ System: -
Present: οὐ/οὐκ/οὐχ + present indicative -
Imperfect: οὐ/οὐκ/οὐχ + imperfect indicative -
Future: οὐ/οὐκ/οὐχ + future indicative -
Aorist: οὐ/οὐκ/οὐχ + aorist indicative -
Perfect: οὐ/οὐκ/οὐχ + perfect indicative
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Understanding negation in Koine Greek requires more than grammatical knowledge; it requires appreciation of the cultural and historical context in which these forms developed and were used.
Historical Development
The distinction between μή and οὐ dates back to Classical Greek and was fully established by the Koine period (300 BCE - 600 CE). This dual system reflects ancient Greek thought patterns that distinguished between objective reality (οὐ) and subjective possibility or will (μή). For speakers of the Hellenistic world, this distinction was intuitive, much as the distinction between "shall" and "will" was once natural to English speakers.
Religious and Philosophical Significance
In the New Testament and other religious texts, prohibitions using μή often carry moral or spiritual weight. The Ten Commandments in the Septuagint (Greek Old Testament) consistently use οὐ for "You shall not," following Hebrew syntax, while Jesus' commands in the Gospels typically use μή. This stylistic difference reflects both linguistic tradition and theological nuance.
Social Implications
The choice between μή and οὐ could convey subtle social meanings: -
μή in commands was the standard polite form for prohibitions -
οὐ μή + subjunctive created especially strong denials or promises -
Philosophical texts used μή extensively in hypothetical arguments
Comparison with Modern Languages
English speakers learning Koine Greek often struggle with this distinction because Modern English has largely lost mood-based negation. However, parallels exist: -
Spanish distinguishes "no" + indicative from "no" + subjunctive -
French uses "ne...pas" differently with different moods -
Russian uses different negatives for existence vs. possession
Practical Applications
When reading Koine texts: -
Legal documents tend to use οὐ for stating what is not the case -
Wisdom literature uses μή for general prohibitions -
Letters mix both based on whether they're stating facts or giving advice -
Prayers and liturgical texts prefer μή for petitions
Regional Variations
While the μή/οὐ distinction was universal in Koine Greek, some regional variations existed: -
Egyptian Greek papyri sometimes show confusion between the two -
Jewish Greek writers influenced by Hebrew occasionally used οὐ where μή was expected -
Later Byzantine Greek began to blur some of these distinctions
Understanding these cultural dimensions helps modern learners appreciate why ancient writers chose one negative over another and aids in more accurate translation and interpretation of Koine Greek texts.
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From the Gospel of Matthew 6:25-26 (Byzantine Text):
διὰ (di-a) because-of τοῦτο (tou-to) this λέγω (le-gō) I-say ὑμῖν (hy-min) to-you μὴ (mē) do-not μεριμνᾶτε (me-rim-na-te) worry τῇ (tē) for-the ψυχῇ (psy-khē) life ὑμῶν (hy-mōn) of-you τί (ti) what φάγητε (pha-gē-te) you-might-eat ἢ (ē) or τί (ti) what πίητε (pi-ē-te) you-might-drink μηδὲ (mē-de) and-not τῷ (tō) for-the σώματι (sō-ma-ti) body ὑμῶν (hy-mōn) of-you τί (ti) what ἐνδύσησθε (en-dy-sēs-the) you-might-put-on οὐχὶ (ou-khi) not ἡ (hē) the ψυχὴ (psy-khē) life πλεῖόν (plei-on) more ἐστι (es-ti) is τῆς (tēs) than-the τροφῆς (tro-phēs) food καὶ (kai) and τὸ (to) the σῶμα (sō-ma) body τοῦ (tou) than-the ἐνδύματος (en-dy-ma-tos) clothing ἐμβλέψατε (em-blep-sa-te) look εἰς (eis) at τὰ (ta) the πετεινὰ (pe-tei-na) birds τοῦ (tou) of-the οὐρανοῦ (ou-ra-nou) heaven ὅτι (ho-ti) that οὐ (ou) not σπείρουσιν (spei-rou-sin) they-sow οὐδὲ (ou-de) and-not θερίζουσιν (the-ri-zou-sin) they-reap οὐδὲ (ou-de) and-not συνάγουσιν (sy-na-gou-sin) they-gather εἰς (eis) into ἀποθήκας (a-po-thē-kas) barns
Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε ἢ τί πίητε, μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε. οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ, ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας.
"Therefore I say to you, do not worry about your life, what you will eat or what you will drink; nor about your body, what you will put on. Is not life more than food and the body more than clothing? Look at the birds of the air, for they neither sow nor reap nor gather into barns."
Διὰ τοῦτο λέγω ὑμῖν, μὴ μεριμνᾶτε τῇ ψυχῇ ὑμῶν τί φάγητε ἢ τί πίητε, μηδὲ τῷ σώματι ὑμῶν τί ἐνδύσησθε. οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς καὶ τὸ σῶμα τοῦ ἐνδύματος; ἐμβλέψατε εἰς τὰ πετεινὰ τοῦ οὐρανοῦ, ὅτι οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν εἰς ἀποθήκας.
This passage from Matthew's Gospel brilliantly illustrates both types of Greek negation. Jesus begins with μὴ μεριμνᾶτε ("do not worry"), using μή because this is a command - a prohibition against anxiety. The compound negative μηδέ (μή + δέ) continues the prohibition into the second clause about clothing.
The passage then shifts to οὐχί (the interrogative form of οὐ) in a rhetorical question expecting a positive answer: "Is not life more than food?" This demonstrates the factual negation of the οὐ system.
Finally, we see a triple negative with οὐ σπείρουσιν οὐδὲ θερίζουσιν οὐδὲ συνάγουσιν ("they do not sow, neither do they reap, nor do they gather"). Here οὐ negates the indicative verbs describing what birds factually do not do, while οὐδέ (οὐ + δέ) adds "and not" or "neither."
Grammatical features to note: -
μή + present imperative (μεριμνᾶτε) = ongoing prohibition -
Deliberative subjunctives (φάγητε, πίητε) in the indirect questions -
οὐ + present indicative for general truths about birds -
The articular infinitive construction is avoided in favor of finite verbs
This text exemplifies the Koine style: simpler than Classical Greek but maintaining the essential μή/οὐ distinction that English translations obscure with their uniform "not."
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20.16a ὁ (ho) the σοφὸς (so-phos) wise-man οὐ (ou) not λαλεῖ (la-lei) speaks πολλά (pol-la) many-things ἀλλὰ (al-la) but ἀκούει (a-kou-ei) listens πρῶτον (prō-ton) first 20.16b ὁ (ho) the σοφὸς (so-phos) wise-man οὐ (ou) not λαλεῖ (la-lei) he-speaks πολλά (pol-la) many-things ἀλλὰ (al-la) but ἀκούει (a-kou-ei) he-listens πρῶτον (prō-ton) first
20.17a μὴ (mē) not ζήτει (zē-tei) seek τὴν (tēn) the δόξαν (dok-san) glory τῶν (tōn) of-the ἀνθρώπων (an-thrō-pōn) men ἀλλὰ (al-la) but τὴν (tēn) the τοῦ (tou) of-the θεοῦ (the-ou) God 20.17b μὴ (mē) do-not ζήτει (zē-tei) you-seek τὴν (tēn) the δόξαν (dok-san) glory τῶν (tōn) of-the ἀνθρώπων (an-thrō-pōn) men/humans ἀλλὰ (al-la) but τὴν (tēn) the τοῦ (tou) of-the θεοῦ (the-ou) God
20.18a ὁ (ho) the φρόνιμος (phro-ni-mos) prudent οὐκ (ouk) not ὀργίζεται (or-gi-ze-tai) becomes-angry ταχέως (ta-khe-ōs) quickly ἀλλὰ (al-la) but μακροθυμεῖ (mak-ro-thy-mei) is-patient 20.18b ὁ (ho) the φρόνιμος (phro-ni-mos) prudent-one οὐκ (ouk) not ὀργίζεται (or-gi-ze-tai) he-becomes-angry ταχέως (ta-khe-ōs) quickly ἀλλὰ (al-la) but μακροθυμεῖ (mak-ro-thy-mei) he-is-patient
20.19a μὴ (mē) not πιστεύσῃς (pis-teu-sēs) trust πᾶσι (pa-si) all λόγοις (lo-gois) words ἀλλὰ (al-la) but δοκίμαζε (do-ki-ma-ze) test τὰ (ta) the πνεύματα (pneu-ma-ta) spirits 20.19b μὴ (mē) do-not πιστεύσῃς (pis-teu-sēs) you-trust πᾶσι (pa-si) in-all λόγοις (lo-gois) words ἀλλὰ (al-la) but δοκίμαζε (do-ki-ma-ze) you-test τὰ (ta) the πνεύματα (pneu-ma-ta) spirits
20.20a τὸ (to) the στόμα (sto-ma) mouth τοῦ (tou) of-the μωροῦ (mō-rou) fool οὐ (ou) not σιγᾷ (si-ga) is-silent ἐν (en) in καιρῷ (kai-rō) season 20.20b τὸ (to) the στόμα (sto-ma) mouth τοῦ (tou) of-the μωροῦ (mō-rou) fool οὐ (ou) not σιγᾷ (si-ga) it-is-silent ἐν (en) in καιρῷ (kai-rō) proper-time
20.21a μὴ (mē) not καυχῶ (kau-khō) boast ἐν (en) in τῇ (tē) the σοφίᾳ (so-phi-a) wisdom σου (sou) your ἀλλὰ (al-la) but ἐν (en) in τῇ (tē) the χάριτι (kha-ri-ti) grace 20.21b μὴ (mē) do-not καυχῶ (kau-khō) you-boast ἐν (en) in τῇ (tē) the σοφίᾳ (so-phi-a) wisdom σου (sou) of-you/your ἀλλὰ (al-la) but ἐν (en) in τῇ (tē) the χάριτι (kha-ri-ti) grace
20.22a οἱ (hoi) the ὀφθαλμοὶ (oph-thal-moi) eyes οὐ (ou) not χορτάζονται (khor-ta-zon-tai) are-satisfied βλέπειν (ble-pein) seeing οὐδὲ (ou-de) nor τὰ (ta) the ὦτα (ō-ta) ears ἀκούειν (a-kou-ein) hearing 20.22b οἱ (hoi) the ὀφθαλμοὶ (oph-thal-moi) eyes οὐ (ou) not χορτάζονται (khor-ta-zon-tai) they-are-satisfied βλέπειν (ble-pein) to-see οὐδὲ (ou-de) and-not τὰ (ta) the ὦτα (ō-ta) ears ἀκούειν (a-kou-ein) to-hear
20.23a μὴ (mē) not ἐπιθυμήσῃς (e-pi-thy-mē-sēs) desire τὸν (ton) the πλοῦτον (plou-ton) wealth τοῦ (tou) of-the πλησίον (plē-si-on) neighbor σου (sou) your 20.23b μὴ (mē) do-not ἐπιθυμήσῃς (e-pi-thy-mē-sēs) you-desire τὸν (ton) the πλοῦτον (plou-ton) wealth/riches τοῦ (tou) of-the πλησίον (plē-si-on) neighbor σου (sou) of-you
20.24a ἡ (hē) the καρδία (kar-di-a) heart τοῦ (tou) of-the συνετοῦ (sy-ne-tou) understanding οὐκ (ouk) not ἐπαίρεται (e-pai-re-tai) is-lifted-up ὑπὸ (hy-po) by ἐπαίνων (e-pai-nōn) praises 20.24b ἡ (hē) the καρδία (kar-di-a) heart τοῦ (tou) of-the συνετοῦ (sy-ne-tou) understanding-one οὐκ (ouk) not ἐπαίρεται (e-pai-re-tai) it-is-lifted-up ὑπὸ (hy-po) by ἐπαίνων (e-pai-nōn) praises
20.25a μὴ (mē) not κρίνετε (kri-ne-te) judge κατ' (kat) according-to ὄψιν (op-sin) appearance ἀλλὰ (al-la) but τὴν (tēn) the δικαίαν (di-kai-an) righteous κρίσιν (kri-sin) judgment κρίνετε (kri-ne-te) judge 20.25b μὴ (mē) do-not κρίνετε (kri-ne-te) you-all-judge κατ' (kat) according-to ὄψιν (op-sin) appearance ἀλλὰ (al-la) but τὴν (tēn) the δικαίαν (di-kai-an) righteous κρίσιν (kri-sin) judgment κρίνετε (kri-ne-te) you-all-judge
20.26a οὐ (ou) not πᾶς (pas) everyone ὁ (ho) the λέγων (le-gōn) saying εἰρήνην (ei-rē-nēn) peace ποιεῖ (poi-ei) makes εἰρήνην (ei-rē-nēn) peace 20.26b οὐ (ou) not πᾶς (pas) everyone ὁ (ho) the λέγων (le-gōn) one-saying εἰρήνην (ei-rē-nēn) peace ποιεῖ (poi-ei) he-makes εἰρήνην (ei-rē-nēn) peace
20.27a μὴ (mē) not θησαυρίζετε (thē-sau-ri-ze-te) store-up θησαυροὺς (thē-sau-rous) treasures ἐπὶ (e-pi) upon τῆς (tēs) the γῆς (gēs) earth ὅπου (ho-pou) where σὴς (sēs) moth φθείρει (phthei-rei) destroys 20.27b μὴ (mē) do-not θησαυρίζετε (thē-sau-ri-ze-te) you-all-store-up θησαυροὺς (thē-sau-rous) treasures ἐπὶ (e-pi) on τῆς (tēs) the γῆς (gēs) earth ὅπου (ho-pou) where σὴς (sēs) moth φθείρει (phthei-rei) it-destroys
20.28a ὁ (ho) the ἄφρων (a-phrōn) foolish οὐ (ou) not μανθάνει (man-tha-nei) learns ἐκ (ek) from τῶν (tōn) the παθημάτων (pa-thē-ma-tōn) sufferings αὐτοῦ (au-tou) his 20.28b ὁ (ho) the ἄφρων (a-phrōn) fool οὐ (ou) not μανθάνει (man-tha-nei) he-learns ἐκ (ek) from τῶν (tōn) the παθημάτων (pa-thē-ma-tōn) sufferings αὐτοῦ (au-tou) of-him
20.29a μὴ (mē) not ἀποστρέψῃς (a-po-strep-sēs) turn-away τὸ (to) the πρόσωπόν (pro-sō-pon) face σου (sou) your ἀπὸ (a-po) from τοῦ (tou) the πτωχοῦ (ptō-khou) poor 20.29b μὴ (mē) do-not ἀποστρέψῃς (a-po-strep-sēs) you-turn-away τὸ (to) the πρόσωπόν (pro-sō-pon) face σου (sou) of-you ἀπὸ (a-po) from τοῦ (tou) the πτωχοῦ (ptō-khou) poor-one
20.30a ἡ (hē) the σιωπὴ (si-ō-pē) silence οὐκ (ouk) not ἔστιν (es-tin) is ἀδυναμία (a-dy-na-mi-a) weakness ἀλλὰ (al-la) but σοφία (so-phi-a) wisdom πολλάκις (pol-la-kis) often 20.30b ἡ (hē) the σιωπὴ (si-ō-pē) silence οὐκ (ouk) not ἔστιν (es-tin) it-is ἀδυναμία (a-dy-na-mi-a) weakness ἀλλὰ (al-la) but σοφία (so-phi-a) wisdom πολλάκις (pol-la-kis) oftentimes
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20.16 ὁ σοφὸς οὐ λαλεῖ πολλὰ ἀλλὰ ἀκούει πρῶτον. The wise man does not speak many things but listens first.
20.17 μὴ ζήτει τὴν δόξαν τῶν ἀνθρώπων ἀλλὰ τὴν τοῦ θεοῦ. Do not seek the glory of men but that of God.
20.18 ὁ φρόνιμος οὐκ ὀργίζεται ταχέως ἀλλὰ μακροθυμεῖ. The prudent one does not become angry quickly but is patient.
20.19 μὴ πιστεύσῃς πᾶσι λόγοις ἀλλὰ δοκίμαζε τὰ πνεύματα. Do not trust all words but test the spirits.
20.20 τὸ στόμα τοῦ μωροῦ οὐ σιγᾷ ἐν καιρῷ. The mouth of the fool is not silent at the proper time.
20.21 μὴ καυχῶ ἐν τῇ σοφίᾳ σου ἀλλὰ ἐν τῇ χάριτι. Do not boast in your wisdom but in grace.
20.22 οἱ ὀφθαλμοὶ οὐ χορτάζονται βλέπειν οὐδὲ τὰ ὦτα ἀκούειν. The eyes are not satisfied with seeing nor the ears with hearing.
20.23 μὴ ἐπιθυμήσῃς τὸν πλοῦτον τοῦ πλησίον σου. Do not desire your neighbor's wealth.
20.24 ἡ καρδία τοῦ συνετοῦ οὐκ ἐπαίρεται ὑπὸ ἐπαίνων. The heart of the understanding is not lifted up by praises.
20.25 μὴ κρίνετε κατ' ὄψιν ἀλλὰ τὴν δικαίαν κρίσιν κρίνετε. Do not judge according to appearance but judge righteous judgment.
20.26 οὐ πᾶς ὁ λέγων εἰρήνην ποιεῖ εἰρήνην. Not everyone who says "peace" makes peace.
20.27 μὴ θησαυρίζετε θησαυροὺς ἐπὶ τῆς γῆς ὅπου σὴς φθείρει. Do not store up treasures on earth where moth destroys.
20.28 ὁ ἄφρων οὐ μανθάνει ἐκ τῶν παθημάτων αὐτοῦ. The fool does not learn from his sufferings.
20.29 μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπὸ τοῦ πτωχοῦ. Do not turn your face away from the poor.
20.30 ἡ σιωπὴ οὐκ ἔστιν ἀδυναμία ἀλλὰ σοφία πολλάκις. Silence is not weakness but often wisdom.
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20.16 ὁ σοφὸς οὐ λαλεῖ πολλὰ ἀλλὰ ἀκούει πρῶτον.
20.17 μὴ ζήτει τὴν δόξαν τῶν ἀνθρώπων ἀλλὰ τὴν τοῦ θεοῦ.
20.18 ὁ φρόνιμος οὐκ ὀργίζεται ταχέως ἀλλὰ μακροθυμεῖ.
20.19 μὴ πιστεύσῃς πᾶσι λόγοις ἀλλὰ δοκίμαζε τὰ πνεύματα.
20.20 τὸ στόμα τοῦ μωροῦ οὐ σιγᾷ ἐν καιρῷ.
20.21 μὴ καυχῶ ἐν τῇ σοφίᾳ σου ἀλλὰ ἐν τῇ χάριτι.
20.22 οἱ ὀφθαλμοὶ οὐ χορτάζονται βλέπειν οὐδὲ τὰ ὦτα ἀκούειν.
20.23 μὴ ἐπιθυμήσῃς τὸν πλοῦτον τοῦ πλησίον σου.
20.24 ἡ καρδία τοῦ συνετοῦ οὐκ ἐπαίρεται ὑπὸ ἐπαίνων.
20.25 μὴ κρίνετε κατ' ὄψιν ἀλλὰ τὴν δικαίαν κρίσιν κρίνετε.
20.26 οὐ πᾶς ὁ λέγων εἰρήνην ποιεῖ εἰρήνην.
20.27 μὴ θησαυρίζετε θησαυροὺς ἐπὶ τῆς γῆς ὅπου σὴς φθείρει.
20.28 ὁ ἄφρων οὐ μανθάνει ἐκ τῶν παθημάτων αὐτοῦ.
20.29 μὴ ἀποστρέψῃς τὸ πρόσωπόν σου ἀπὸ τοῦ πτωχοῦ.
20.30 ἡ σιωπὴ οὐκ ἔστιν ἀδυναμία ἀλλὰ σοφία πολλάκις.
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Wisdom literature in Koine Greek demonstrates sophisticated use of negation patterns that English speakers must understand to appreciate these texts fully.
1. Gnomic Present with οὐ
Wisdom sayings often use the present indicative with οὐ to express timeless truths: -
ὁ σοφὸς οὐ λαλεῖ πολλά "the wise man does not speak many things" -
This represents a general characteristic, not a specific action -
English equivalent: general present or "does not" (never "is not speaking")
2. Prohibitions with μή
Wisdom literature favors aorist subjunctive prohibitions over present imperatives: -
μὴ ἐπιθυμήσῃς (aorist subjunctive) rather than μὴ ἐπιθύμει (present imperative) -
This creates a more general, principled prohibition -
English doesn't distinguish these nuances
3. Antithetical Parallelism
Many wisdom sayings use negation to create contrast: -
οὐ...ἀλλά "not...but" constructions are extremely common -
Example: οὐ λαλεῖ πολλὰ ἀλλὰ ἀκούει "does not speak much but listens" -
This pattern emphasizes the positive by first stating the negative
4. Compound Negatives
Wisdom literature employs sophisticated negative combinations: -
οὐδέ adds emphasis: "and not," "nor," "not even" -
οὐ...οὐδέ creates comprehensive negation -
These strengthen rather than cancel the negation
5. Negation with Participles
Note how wisdom literature handles participial phrases: -
ὁ λέγων "the one saying" (substantive participle) -
When negated: οὐ πᾶς ὁ λέγων "not everyone saying" -
The negative affects the whole phrase, not just the participle
6. Stylistic Patterns
Wisdom literature shows consistent patterns: -
Short, memorable phrases -
Present tense for timeless truths -
Aorist subjunctive for general prohibitions -
Balanced clauses with negation creating contrast
7. Translation Challenges
English speakers must note: -
Greek uses negation more freely than English -
Double negatives intensify rather than cancel -
The choice of negative (μή vs οὐ) carries meaning lost in English -
Word order in Greek can emphasize the negative more than English allows
8. Common Wisdom Literature Constructions
Key patterns to recognize: -
μὴ + aorist subjunctive = general prohibition -
οὐ + gnomic present = characteristic behavior -
οὐ πᾶς = "not all," "not everyone" -
οὐκ ἔστιν...ἀλλά = "is not...but rather"
These patterns make wisdom literature particularly suitable for learning negation, as they demonstrate the full range of Greek negative constructions in memorable, principled statements about life and conduct.
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The Latinum Institute has been pioneering online ancient language education since 2006, developing innovative methods that make classical languages accessible to modern autodidacts. These lessons represent a unique approach to learning Koine Greek through intensive reading and pattern recognition.
Our lessons follow the "extensive reading" approach proven effective for ancient language acquisition. Each lesson provides: -
Interlinear glossing that allows immediate comprehension while building vocabulary -
Multiple presentations of the same content to reinforce learning through repetition -
Authentic texts that connect learners with the actual literature of the ancient world -
Systematic grammar presented inductively through examples before explicit rules
Self-directed learners face unique challenges when studying ancient languages. The Latinum Institute's lessons address these by: -
Providing complete transparency - every word is glossed, nothing is assumed -
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These lessons form part of a complete course in Koine Greek. For optimal results: -
Work through lessons in sequence -
Read each example multiple times -
Practice identifying patterns before consulting grammar explanations -
Return to earlier lessons periodically for review
The Latinum Institute maintains extensive online resources: -
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For more information about our method and philosophy, visit: https://latinum.substack.com/p/method
Access the complete course index and additional lessons at: https://latinum.substack.com/p/index
The Latinum Institute continues to develop new materials and refine existing courses based on learner feedback and advances in classical language pedagogy. Join thousands of successful autodidacts who have mastered ancient languages through our innovative approach to classical education.
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