The concept of negation is fundamental to human communication, and Koine Greek employs two primary words for "not": οὐ (ou) and μή (mē). These negation particles are among the most frequently used words in the Greek New Testament and other Hellenistic texts, appearing thousands of times. Understanding their proper usage is essential for reading Greek texts accurately.
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Definition: In Koine Greek, negation is expressed primarily through two particles: -
οὐ (ou) and its forms οὐκ (ouk) before vowels, οὐχ (ouch) before aspirated vowels - used for indicative negation -
μή (mē) - used for subjunctive, imperative, and other non-indicative negation
Question: What does "not" mean in Koine Greek? Answer: "Not" in Koine Greek is expressed by two main particles: οὐ (ou) for factual/indicative negation, and μή (mē) for potential/subjunctive negation. The form οὐ changes to οὐκ before smooth vowels and οὐχ before rough breathing.
Course: Koine Greek Language Learning Level: Intermediate Topic: Negation Particles (οὐ/μή) Type: Grammar and Vocabulary Lesson Learning Objective: Students will understand and correctly use Greek negation particles Prerequisites: Basic Greek alphabet and pronunciation
In this lesson, you will encounter both οὐ and μή in various contexts, demonstrating their distinct grammatical functions. The examples progress from simple negations to more complex constructions, including double negatives and negations in different moods and tenses. Each example is carefully chosen to illustrate a specific aspect of Greek negation.
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Two Systems: Greek has two negation systems - οὐ for indicative statements and μή for non-indicative -
Form Changes: οὐ becomes οὐκ before vowels and οὐχ before rough breathing -
Mood Matters: The choice between οὐ and μή depends on the mood of the verb -
Position: Negation particles typically precede the word they negate -
Double Negatives: Greek allows double negatives for emphasis, unlike English
23.1a οὐκ (ouk) not ἔρχεται (er-che-tai) he-comes ὁ (ho) the ἄνθρωπος (an-thrō-pos) man 23.1b οὐκ not ἔρχεται he-comes ὁ the ἄνθρωπος man
23.2a μὴ (mē) not φοβοῦ (pho-bou) fear τὸν (ton) the θάνατον (tha-na-ton) death 23.2b μὴ not φοβοῦ fear τὸν the θάνατον death
23.3a οὐ (ou) not θέλω (the-lō) I-want ὕδωρ (hu-dōr) water ἀλλὰ (al-la) but οἶνον (oi-non) wine 23.3b οὐ not θέλω I-want ὕδωρ water ἀλλὰ but οἶνον wine
23.4a ὁ (ho) the μαθητὴς (ma-thē-tēs) disciple οὐκ (ouk) not οἶδεν (oi-den) knows τὴν (tēn) the ἀλήθειαν (a-lē-thei-an) truth 23.4b ὁ the μαθητὴς disciple οὐκ not οἶδεν knows τὴν the ἀλήθειαν truth
23.5a μὴ (mē) not ποιήσῃς (poi-ē-sēs) you-might-do τοῦτο (tou-to) this τὸ (to) the ἔργον (er-gon) work 23.5b μὴ not ποιήσῃς you-might-do τοῦτο this τὸ the ἔργον work
23.6a οὐχὶ (ou-chi) not πάντες (pan-tes) all πιστεύουσιν (pis-teu-ou-sin) believe εἰς (eis) in αὐτόν (au-ton) him 23.6b οὐχὶ not πάντες all πιστεύουσιν believe εἰς in αὐτόν him
23.7a εἰ (ei) if μὴ (mē) not ἔχεις (e-cheis) you-have ἄρτον (ar-ton) bread φάγε (pha-ge) eat ἰχθύν (ich-thun) fish 23.7b εἰ if μὴ not ἔχεις you-have ἄρτον bread φάγε eat ἰχθύν fish
23.8a οὔτε (ou-te) neither ἄνδρες (an-dres) men οὔτε (ou-te) nor γυναῖκες (gu-nai-kes) women εἰσὶν (ei-sin) are ἐκεῖ (e-kei) there 23.8b οὔτε neither ἄνδρες men οὔτε nor γυναῖκες women εἰσὶν are ἐκεῖ there
23.9a μηδεὶς (mē-deis) no-one δύναται (du-na-tai) is-able δουλεύειν (dou-leu-ein) to-serve δυσὶ (du-si) two κυρίοις (ku-ri-ois) masters 23.9b μηδεὶς no-one δύναται is-able δουλεύειν to-serve δυσὶ two κυρίοις masters
23.10a οὐκ (ouk) not ἦν (ēn) was φῶς (phōs) light ἐν (en) in τῇ (tē) the οἰκίᾳ (oi-ki-a) house 23.10b οὐκ not ἦν was φῶς light ἐν in τῇ the οἰκίᾳ house
23.11a μὴ (mē) not κρίνετε (kri-ne-te) judge ἵνα (hi-na) that μὴ (mē) not κριθῆτε (kri-thē-te) you-be-judged 23.11b μὴ not κρίνετε judge ἵνα that μὴ not κριθῆτε you-be-judged
23.12a οὐδεὶς (ou-deis) no-one ἀγαθὸς (a-ga-thos) good εἰ (ei) if μὴ (mē) not εἷς (heis) one ὁ (ho) the θεός (the-os) God 23.12b οὐδεὶς no-one ἀγαθὸς good εἰ if μὴ not εἷς one ὁ the θεός God
23.13a τίς (tis) who οὐ (ou) not φιλεῖ (phi-lei) loves τὸν (ton) the ἑαυτοῦ (heau-tou) his-own πατέρα (pa-te-ra) father 23.13b τίς who οὐ not φιλεῖ loves τὸν the ἑαυτοῦ his-own πατέρα father
23.14a μήτε (mē-te) neither χρυσὸν (chru-son) gold μήτε (mē-te) nor ἄργυρον (ar-gu-ron) silver ἔχομεν (e-cho-men) we-have 23.14b μήτε neither χρυσὸν gold μήτε nor ἄργυρον silver ἔχομεν we-have
23.15a οὐχ (ouch) not ὁρᾷς (ho-ras) you-see ὅτι (ho-ti) that σκοτία (sko-ti-a) darkness ἐστίν (es-tin) is 23.15b οὐχ not ὁρᾷς you-see ὅτι that σκοτία darkness ἐστίν is
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23.1 οὐκ ἔρχεται ὁ ἄνθρωπος. The man is not coming.
23.2 μὴ φοβοῦ τὸν θάνατον. Do not fear death.
23.3 οὐ θέλω ὕδωρ ἀλλὰ οἶνον. I do not want water but wine.
23.4 ὁ μαθητὴς οὐκ οἶδεν τὴν ἀλήθειαν. The disciple does not know the truth.
23.5 μὴ ποιήσῃς τοῦτο τὸ ἔργον. Do not do this work.
23.6 οὐχὶ πάντες πιστεύουσιν εἰς αὐτόν. Not all believe in him.
23.7 εἰ μὴ ἔχεις ἄρτον, φάγε ἰχθύν. If you do not have bread, eat fish.
23.8 οὔτε ἄνδρες οὔτε γυναῖκες εἰσὶν ἐκεῖ. Neither men nor women are there.
23.9 μηδεὶς δύναται δουλεύειν δυσὶ κυρίοις. No one can serve two masters.
23.10 οὐκ ἦν φῶς ἐν τῇ οἰκίᾳ. There was no light in the house.
23.11 μὴ κρίνετε, ἵνα μὴ κριθῆτε. Do not judge, that you not be judged.
23.12 οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός. No one is good except God alone.
23.13 τίς οὐ φιλεῖ τὸν ἑαυτοῦ πατέρα; Who does not love his own father?
23.14 μήτε χρυσὸν μήτε ἄργυρον ἔχομεν. We have neither gold nor silver.
23.15 οὐχ ὁρᾷς ὅτι σκοτία ἐστίν; Do you not see that it is dark?
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23.1 οὐκ ἔρχεται ὁ ἄνθρωπος.
23.2 μὴ φοβοῦ τὸν θάνατον.
23.3 οὐ θέλω ὕδωρ ἀλλὰ οἶνον.
23.4 ὁ μαθητὴς οὐκ οἶδεν τὴν ἀλήθειαν.
23.5 μὴ ποιήσῃς τοῦτο τὸ ἔργον.
23.6 οὐχὶ πάντες πιστεύουσιν εἰς αὐτόν.
23.7 εἰ μὴ ἔχεις ἄρτον, φάγε ἰχθύν.
23.8 οὔτε ἄνδρες οὔτε γυναῖκες εἰσὶν ἐκεῖ.
23.9 μηδεὶς δύναται δουλεύειν δυσὶ κυρίοις.
23.10 οὐκ ἦν φῶς ἐν τῇ οἰκίᾳ.
23.11 μὴ κρίνετε, ἵνα μὴ κριθῆτε.
23.12 οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ θεός.
23.13 τίς οὐ φιλεῖ τὸν ἑαυτοῦ πατέρα;
23.14 μήτε χρυσὸν μήτε ἄργυρον ἔχομεν.
23.15 οὐχ ὁρᾷς ὅτι σκοτία ἐστίν;
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The Greek language employs two distinct systems of negation, which is quite different from English's single "not." Understanding when to use οὐ versus μή is crucial for reading and writing Greek correctly.
1. The οὐ System (Indicative Negation)
The particle οὐ and its variants are used to negate statements of fact or reality. This is the most common form of negation you'll encounter: -
οὐ - used before consonants -
οὐκ - used before smooth vowels (those without rough breathing) -
οὐχ - used before rough breathing (vowels with ̔)
These forms negate indicative mood verbs, which express facts or statements of reality. For example: -
οὐ γινώσκω = I do not know (a fact) -
οὐκ ἔχει = he does not have (a fact) -
οὐχ ὁρῶμεν = we do not see (a fact)
2. The μή System (Non-Indicative Negation)
The particle μή is used for all other types of negation: -
Commands and prohibitions (imperative mood) -
Wishes and potential statements (optative mood) -
Purpose clauses and fears (subjunctive mood) -
Conditions and hypothetical situations -
Infinitives and participles
Examples: -
μὴ φοβοῦ = do not fear (command) -
μὴ γένοιτο = may it not be (wish) -
ἵνα μὴ πέσῃ = so that he might not fall (purpose)
3. Compound Negatives
Greek forms compound negatives by combining the basic particles with other elements: -
οὐδείς/μηδείς = no one, nobody -
οὐδέ/μηδέ = and not, not even, neither -
οὔτε/μήτε = neither... nor (used in pairs) -
οὐκέτι/μηκέτι = no longer
4. Double Negatives
Unlike English, Greek regularly uses double negatives for emphasis without creating a positive meaning: -
οὐ... οὐδείς = literally "not... no one" = absolutely no one -
μὴ... μηδέν = literally "not... nothing" = absolutely nothing
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Using οὐ with imperatives: English speakers often want to use οὐ with commands because it seems more "definite," but Greek always uses μή with imperatives. -
Wrong: οὐ ποίει -
Correct: μὴ ποίει (do not do) -
Forgetting form changes: Remember that οὐ must change to οὐκ or οὐχ depending on the following sound. -
Wrong: οὐ ἀκούω -
Correct: οὐκ ἀκούω (I do not hear) -
Confusing εἰ μή and ἐὰν μή: -
εἰ μή = except, unless (with indicative) -
ἐὰν μή = if not, unless (with subjunctive) -
Translating double negatives as positives: In Greek, οὐ... οὐδείς still means "no one," not "someone." -
Using the wrong negative with participles: Participles typically take μή unless they're expressing a definite fact.
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Identify the mood of the verb: -
Is it indicative (stating a fact)? → Use οὐ -
Is it any other mood? → Use μή -
Check for special constructions: -
Is it a command? → Always μή -
Is it in a purpose clause (ἵνα, ὅπως)? → Always μή -
Is it after a verb of fearing? → Always μή -
Consider the form needed: -
If using οὐ, check the following letter -
If you need "no one" or "nothing," choose οὐδείς/μηδείς based on the mood -
For conditions: -
Real conditions (εἰ + indicative) → Use οὐ -
Potential conditions (ἐάν + subjunctive) → Use μή
Forms of οὐ: -
οὐ (before consonants) -
οὐκ (before smooth vowels) -
οὐχ (before rough breathing) -
οὐχί (emphatic form)
Forms with μή: -
μή (basic form) -
μήτε... μήτε (neither... nor) -
μηδέ (and not, not even) -
μηδείς, μηδεμία, μηδέν (no one, nothing)
Mood Usage Summary: -
Indicative mood → οὐ -
Imperative mood → μή -
Subjunctive mood → μή -
Optative mood → μή -
Infinitive → usually μή -
Participle → usually μή (unless stating definite fact)
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For English speakers learning Koine Greek, the dual system of negation reflects deeper patterns of Greek thought that permeated the Hellenistic world. The distinction between οὐ and μή is not merely grammatical but philosophical, reflecting Greek precision in distinguishing between what is (reality) and what might be (potentiality).
In the philosophical schools of Athens, this distinction was crucial. The Stoics, for instance, made careful distinctions between statements about actual states of affairs (using οὐ) and ethical prescriptions or hypothetical scenarios (using μή). When Epictetus says "οὐ τὰ πράγματα ταράσσει τοὺς ἀνθρώπους" (things do not disturb people), he uses οὐ because he's stating what he considers a fact about reality.
The Jewish communities of the diaspora, writing in Greek, adapted these distinctions to their own theological concepts. In the Septuagint (the Greek translation of the Hebrew Bible), translators had to decide how to render Hebrew negatives, often choosing between οὐ and μή based on whether they interpreted a passage as stating divine reality or expressing divine command.
In everyday Hellenistic life, proper use of negatives was a mark of education. Papyri from Egypt show that even in business contracts and personal letters, writers were careful to use the appropriate form of negation. A contract might state "οὐκ ἔλαβον" (I did not receive) when denying receipt of goods, but "μὴ δῷς" (do not give) when instructing someone not to deliver them.
The New Testament writers, coming from various backgrounds, show interesting patterns in their use of negation. Paul, educated in both Jewish and Greek traditions, uses the distinction with philosophical precision. The Gospel writers preserve the distinction even when recording the words of Jesus, suggesting either that Jesus himself made these distinctions when speaking Greek, or that the writers carefully rendered his meaning according to Greek conventions.
For modern English speakers, this dual system might seem unnecessarily complex, but it actually provides greater precision than English. Where English must use auxiliary words or context to distinguish "he doesn't go" (fact) from "let him not go" (command) or "lest he go" (purpose), Greek makes these distinctions clear through the choice of negative particle.
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From the Gospel of John 1:5-8 (containing 52 words in Greek)
καὶ (kai) and τὸ (to) the φῶς (phōs) light ἐν (en) in τῇ (tē) the σκοτίᾳ (sko-ti-a) darkness φαίνει (phai-nei) shines καὶ (kai) and ἡ (hē) the σκοτία (sko-ti-a) darkness αὐτὸ (au-to) it οὐ (ou) not κατέλαβεν (ka-te-la-ben) comprehended ἐγένετο (e-ge-ne-to) there-came ἄνθρωπος (an-thrō-pos) a-man ἀπεσταλμένος (a-pes-tal-me-nos) having-been-sent παρὰ (pa-ra) from θεοῦ (the-ou) God ὄνομα (o-no-ma) name αὐτῷ (au-tō) to-him Ἰωάννης (I-ō-an-nēs) John οὗτος (hou-tos) this-one ἦλθεν (ēl-then) came εἰς (eis) for μαρτυρίαν (mar-tu-ri-an) testimony ἵνα (hi-na) that μαρτυρήσῃ (mar-tu-rē-sē) he-might-testify περὶ (pe-ri) about τοῦ (tou) the φωτός (phō-tos) light ἵνα (hi-na) that πάντες (pan-tes) all πιστεύσωσιν (pis-teu-sō-sin) might-believe δι' (di) through αὐτοῦ (au-tou) him οὐκ (ouk) not ἦν (ēn) was ἐκεῖνος (e-kei-nos) that-one τὸ (to) the φῶς (phōs) light
καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. Ἐγένετο ἄνθρωπος, ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης· οὗτος ἦλθεν εἰς μαρτυρίαν ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν δι' αὐτοῦ. οὐκ ἦν ἐκεῖνος τὸ φῶς.
And the light shines in the darkness, and the darkness did not comprehend it. There came a man, sent from God, whose name was John. This one came for testimony, that he might testify about the light, that all might believe through him. He was not the light.
καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν. Ἐγένετο ἄνθρωπος, ἀπεσταλμένος παρὰ θεοῦ, ὄνομα αὐτῷ Ἰωάννης· οὗτος ἦλθεν εἰς μαρτυρίαν ἵνα μαρτυρήσῃ περὶ τοῦ φωτός, ἵνα πάντες πιστεύσωσιν δι' αὐτοῦ. οὐκ ἦν ἐκεῖνος τὸ φῶς.
This passage beautifully illustrates the use of οὐ negation in Koine Greek. We see two instances: -
οὐ κατέλαβεν - "did not comprehend/overcome" -
Here οὐ negates the aorist indicative verb κατέλαβεν -
This states a historical fact: the darkness factually did not overcome the light -
Note that οὐ (not οὐκ) is used because κατέλαβεν begins with a consonant -
οὐκ ἦν - "was not" -
Here οὐκ negates the imperfect indicative ἦν -
This clarifies a factual reality: John was not himself the light -
Note the form οὐκ because ἦν begins with a smooth breathing vowel
The passage also demonstrates the theological use of light/darkness imagery common in Hellenistic religious texts. The verb κατέλαβεν is particularly interesting as it can mean both "comprehend" (mentally grasp) and "overcome" (physically seize), creating a wordplay typical of Johannine style.
The contrast between the indicative statements (using οὐ) and the purpose clauses with ἵνα + subjunctive (which would use μή if negated) shows the Greek precision in distinguishing factual statements from purposes and potentialities.
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23.16a τί (ti) why οὐ (ou) not μανθάνεις (man-tha-neis) do-you-learn τὴν (tēn) the σοφίαν (so-phi-an) wisdom ὦ (ō) O νεανία (ne-a-ni-a) young-man 23.16b τί why οὐ not μανθάνεις do-you-learn τὴν the σοφίαν wisdom ὦ O νεανία young-man
23.17a οὐκ (ouk) not ἔχω (e-chō) I-have χρόνον (chro-non) time διδάσκαλε (di-das-ka-le) teacher φησίν (phē-sin) he-says 23.17b οὐκ not ἔχω I-have χρόνον time διδάσκαλε teacher φησίν he-says
23.18a μὴ (mē) not λέγε (le-ge) say τοῦτο (tou-to) this ἀλλὰ (al-la) but ζήτει (zē-tei) seek τὴν (tēn) the ἀλήθειαν (a-lē-thei-an) truth 23.18b μὴ not λέγε say τοῦτο this ἀλλὰ but ζήτει seek τὴν the ἀλήθειαν truth
23.19a πῶς (pōs) how δύναμαι (du-na-mai) am-I-able εὑρεῖν (heu-rein) to-find ὃ (ho) what οὐ (ou) not γινώσκω (gi-nōs-kō) I-know 23.19b πῶς how δύναμαι am-I-able εὑρεῖν to-find ὃ what οὐ not γινώσκω I-know
23.20a οὐδεὶς (ou-deis) no-one γινώσκει (gi-nōs-kei) knows πάντα (pan-ta) all ἀλλὰ (al-la) but πάντες (pan-tes) all μανθάνουσιν (man-tha-nou-sin) learn 23.20b οὐδεὶς no-one γινώσκει knows πάντα all ἀλλὰ but πάντες all μανθάνουσιν learn
23.21a εἰ (ei) if μὴ (mē) not ζητεῖς (zē-teis) you-seek οὐχ (ouch) not εὑρήσεις (heu-rē-seis) you-will-find 23.21b εἰ if μὴ not ζητεῖς you-seek οὐχ not εὑρήσεις you-will-find
23.22a ἀληθῆ (a-lē-thē) true λέγεις (le-geis) you-speak ἀλλὰ (al-la) but οὐκ (ouk) not οἶδα (oi-da) I-know πόθεν (po-then) whence ἄρξωμαι (ar-xō-mai) I-should-begin 23.22b ἀληθῆ true λέγεις you-speak ἀλλὰ but οὐκ not οἶδα I-know πόθεν whence ἄρξωμαι I-should-begin
23.23a μὴ (mē) not φοβοῦ (pho-bou) fear τὴν (tēn) the ἀρχήν (ar-chēn) beginning ὁ (ho) the γὰρ (gar) for φόβος (pho-bos) fear κωλύει (kō-lu-ei) hinders 23.23b μὴ not φοβοῦ fear τὴν the ἀρχήν beginning ὁ the γὰρ for φόβος fear κωλύει hinders
23.24a οὔτε (ou-te) neither φοβοῦμαι (pho-bou-mai) I-fear οὔτε (ou-te) nor ὀκνῶ (ok-nō) I-hesitate ἀλλὰ (al-la) but ἀπορῶ (a-po-rō) I-am-perplexed 23.24b οὔτε neither φοβοῦμαι I-fear οὔτε nor ὀκνῶ I-hesitate ἀλλὰ but ἀπορῶ I-am-perplexed
23.25a ἡ (hē) the ἀπορία (a-po-ri-a) perplexity οὐκ (ouk) not ἐστὶν (es-tin) is κακόν (ka-kon) evil ἀλλὰ (al-la) but ἀρχὴ (ar-chē) beginning φιλοσοφίας (phi-lo-so-phi-as) of-philosophy 23.25b ἡ the ἀπορία perplexity οὐκ not ἐστὶν is κακόν evil ἀλλὰ but ἀρχὴ beginning φιλοσοφίας of-philosophy
23.26a μηδὲν (mē-den) nothing ἄγαν (a-gan) too-much λέγουσιν (le-gou-sin) they-say οἱ (hoi) the σοφοί (so-phoi) wise-men 23.26b μηδὲν nothing ἄγαν too-much λέγουσιν they-say οἱ the σοφοί wise-men
23.27a τί (ti) what οὖν (oun) therefore οὐ (ou) not-also καὶ (kai) μὴ (mē) not ἀγνοεῖν (ag-no-ein) to-be-ignorant ἄγαν (a-gan) too-much 23.27b τί what οὖν therefore οὐ not καὶ also μὴ not ἀγνοεῖν to-be-ignorant ἄγαν too-much
23.28a καλῶς (ka-lōs) well λέγεις (le-geis) you-speak οὐ (ou) not γὰρ (gar) for δεῖ (dei) it-is-necessary οὔτε (ou-te) neither πάντα (pan-ta) all εἰδέναι (ei-de-nai) to-know οὔτε (ou-te) nor πάντα (pan-ta) all ἀγνοεῖν (ag-no-ein) to-be-ignorant 23.28b καλῶς well λέγεις you-speak οὐ not γὰρ for δεῖ it-is-necessary οὔτε neither πάντα all εἰδέναι to-know οὔτε nor πάντα all ἀγνοεῖν to-be-ignorant
23.29a μὴ (mē) not οὖν (oun) therefore ἀθύμει (a-thu-mei) be-discouraged ἀλλὰ (al-la) but μάνθανε (man-tha-ne) learn καθ' (kath) each ἡμέραν (hē-me-ran) day 23.29b μὴ not οὖν therefore ἀθύμει be-discouraged ἀλλὰ but μάνθανε learn καθ' each ἡμέραν day
23.30a οὕτως (hou-tōs) thus ποιήσω (poi-ē-sō) I-will-do οὐ (ou) not γὰρ (gar) for ἄλλως (al-lōs) otherwise δυνατόν (du-na-ton) possible 23.30b οὕτως thus ποιήσω I-will-do οὐ not γὰρ for ἄλλως otherwise δυνατόν possible
23.16 τί οὐ μανθάνεις τὴν σοφίαν, ὦ νεανία; Why do you not learn wisdom, young man?
23.17 οὐκ ἔχω χρόνον, διδάσκαλε, φησίν. I do not have time, teacher, he says.
23.18 μὴ λέγε τοῦτο, ἀλλὰ ζήτει τὴν ἀλήθειαν. Do not say this, but seek the truth.
23.19 πῶς δύναμαι εὑρεῖν ὃ οὐ γινώσκω; How can I find what I do not know?
23.20 οὐδεὶς γινώσκει πάντα, ἀλλὰ πάντες μανθάνουσιν. No one knows everything, but all learn.
23.21 εἰ μὴ ζητεῖς, οὐχ εὑρήσεις. If you do not seek, you will not find.
23.22 ἀληθῆ λέγεις, ἀλλὰ οὐκ οἶδα πόθεν ἄρξωμαι. You speak truly, but I do not know where I should begin.
23.23 μὴ φοβοῦ τὴν ἀρχήν· ὁ γὰρ φόβος κωλύει. Do not fear the beginning; for fear hinders.
23.24 οὔτε φοβοῦμαι οὔτε ὀκνῶ, ἀλλὰ ἀπορῶ. I neither fear nor hesitate, but I am perplexed.
23.25 ἡ ἀπορία οὐκ ἐστὶν κακόν, ἀλλὰ ἀρχὴ φιλοσοφίας. Perplexity is not evil, but the beginning of philosophy.
23.26 μηδὲν ἄγαν λέγουσιν οἱ σοφοί. Nothing in excess, say the wise.
23.27 τί οὖν οὐ καὶ μὴ ἀγνοεῖν ἄγαν; Why then not also not to be ignorant in excess?
23.28 καλῶς λέγεις· οὐ γὰρ δεῖ οὔτε πάντα εἰδέναι οὔτε πάντα ἀγνοεῖν. You speak well; for it is necessary neither to know all nor to be ignorant of all.
23.29 μὴ οὖν ἀθύμει, ἀλλὰ μάνθανε καθ' ἡμέραν. Therefore do not be discouraged, but learn each day.
23.30 οὕτως ποιήσω· οὐ γὰρ ἄλλως δυνατόν. Thus I will do; for it is not otherwise possible.
23.16 τί οὐ μανθάνεις τὴν σοφίαν, ὦ νεανία;
23.17 οὐκ ἔχω χρόνον, διδάσκαλε, φησίν.
23.18 μὴ λέγε τοῦτο, ἀλλὰ ζήτει τὴν ἀλήθειαν.
23.19 πῶς δύναμαι εὑρεῖν ὃ οὐ γινώσκω;
23.20 οὐδεὶς γινώσκει πάντα, ἀλλὰ πάντες μανθάνουσιν.
23.21 εἰ μὴ ζητεῖς, οὐχ εὑρήσεις.
23.22 ἀληθῆ λέγεις, ἀλλὰ οὐκ οἶδα πόθεν ἄρξωμαι.
23.23 μὴ φοβοῦ τὴν ἀρχήν· ὁ γὰρ φόβος κωλύει.
23.24 οὔτε φοβοῦμαι οὔτε ὀκνῶ, ἀλλὰ ἀπορῶ.
23.25 ἡ ἀπορία οὐκ ἐστὶν κακόν, ἀλλὰ ἀρχὴ φιλοσοφίας.
23.26 μηδὲν ἄγαν λέγουσιν οἱ σοφοί.
23.27 τί οὖν οὐ καὶ μὴ ἀγνοεῖν ἄγαν;
23.28 καλῶς λέγεις· οὐ γὰρ δεῖ οὔτε πάντα εἰδέναι οὔτε πάντα ἀγνοεῖν.
23.29 μὴ οὖν ἀθύμει, ἀλλὰ μάνθανε καθ' ἡμέραν.
23.30 οὕτως ποιήσω· οὐ γὰρ ἄλλως δυνατόν.
This philosophical dialogue demonstrates the sophisticated use of Greek negation in intellectual discourse:
1. Rhetorical Questions with Negation -
Example 23.16: τί οὐ μανθάνεις - "Why do you not learn?" -
Uses οὐ with indicative to ask about actual facts -
Common in Socratic questioning
2. Commands and Prohibitions -
Example 23.18: μὴ λέγε - "do not say" -
Always uses μή with imperatives -
Characteristic of teacher-student dialogues
3. Conditional Negation -
Example 23.21: εἰ μὴ ζητεῖς - "if you do not seek" -
Uses μή in the protasis (if-clause) of conditions -
Shows hypothetical rather than factual negation
4. Correlative Negatives -
Example 23.24: οὔτε... οὔτε - "neither... nor" -
Used for balanced negation in philosophical argumentation -
Creates rhetorical symmetry
5. Philosophical Maxims -
Example 23.26: μηδὲν ἄγαν - "nothing in excess" -
Uses μηδέν (not οὐδέν) in proverbial sayings -
Reflects the generalizing nature of wisdom literature
6. Double Negatives for Emphasis -
Example 23.27: οὐ καὶ μὴ ἀγνοεῖν - complex negation -
Philosophical Greek often layers negatives for precision -
Not a positive but an intensified negative
This dialogue also shows how negation patterns reflect the Socratic method: factual denials (οὐ) about knowledge, prescriptive commands (μή) for behavior, and sophisticated combinations that probe the boundaries of ignorance and wisdom.
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