The Koine Greek word ἀλλά (alla) serves as one of the most fundamental adversative conjunctions in the language, corresponding to the English word "but." This conjunction marks a strong contrast or opposition between clauses, introducing a statement that contradicts, limits, or provides an exception to what precedes it. Unlike the weaker adversative δέ (de), ἀλλά signals a more emphatic contrast, often completely negating or reversing the previous statement.
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FAQ Schema Question: What does ἀλλά mean in Koine Greek? Answer: The word ἀλλά (alla) is a strong adversative conjunction meaning "but" in English. It introduces a contrasting statement that strongly opposes or contradicts what was previously said. It is more emphatic than the weaker adversative δέ (de) and is often used after negative statements to introduce a positive contrast.
Educational Schema Course: Koine Greek Language Learning Level: Intermediate Topic: Adversative Conjunctions Focus Word: ἀλλά (but) Learning Objective: Students will understand and correctly use the strong adversative conjunction ἀλλά in various contexts Prerequisites: Basic Greek vocabulary and sentence structure Duration: Self-paced study
In this lesson, you will encounter ἀλλά in various positions within sentences, demonstrating its flexibility and importance in Greek discourse. The examples progress from simple contrasts to more complex theological and philosophical statements, reflecting the word's prominence in New Testament and other Hellenistic texts.
Key Takeaways: -
ἀλλά is a strong adversative conjunction meaning "but" -
It creates more emphatic contrasts than δέ -
Commonly follows negative statements to introduce positive contrasts -
Essential for understanding Greek argumentative and theological texts -
Appears frequently in New Testament and philosophical writings
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24.1a οὐ not θέλω (the-lō) I-want τοῦτο (tou-to) this ἀλλὰ (al-la) but ἐκεῖνο (e-kei-no) that 24.1b ou not thelō I-want touto this alla but ekeino that
24.2a ὁ (ho) the ἄνθρωπος (an-thrō-pos) man οὐκ (ouk) not ἐστιν (es-tin) is σοφός (so-phos) wise ἀλλὰ (al-la) but μωρός (mō-ros) foolish 24.2b ho the anthrōpos man ouk not estin is sophos wise alla but mōros foolish
24.3a ἀλλὰ (al-la) but λέγω (le-gō) I-say ὑμῖν (hu-min) to-you τὴν (tēn) the ἀλήθειαν (a-lē-thei-an) truth 24.3b alla but legō I-say humin to-you tēn the alētheian truth
24.4a οὐχὶ (ou-khi) not ὁ (ho) the δοῦλος (dou-los) slave ἀλλὰ (al-la) but ὁ (ho) the υἱός (hui-os) son 24.4b oukhi not ho the doulos slave alla but ho the huios son
24.5a τὸ (to) the φῶς (phōs) light ἦλθεν (ēl-then) came ἀλλὰ (al-la) but οἱ (hoi) the ἄνθρωποι (an-thrō-poi) men ἠγάπησαν (ē-ga-pē-san) loved τὸ (to) the σκότος (sko-tos) darkness 24.5b to the phōs light ēlthen came alla but hoi the anthrōpoi men ēgapēsan loved to the skotos darkness
24.6a μὴ (mē) not φοβοῦ (pho-bou) fear ἀλλὰ (al-la) but πίστευε (pis-teu-e) believe 24.6b mē not phobou fear alla but pisteue believe
24.7a οὐ (ou) not γὰρ (gar) for ἀπέστειλεν (a-pes-tei-len) sent ὁ (ho) the θεὸς (the-os) God τὸν (ton) the υἱὸν (hui-on) son κρῖναι (kri-nai) to-judge ἀλλὰ (al-la) but σῶσαι (sō-sai) to-save 24.7b ou not gar for apesteilen sent ho the theos God ton the huion son krinai to-judge alla but sōsai to-save
24.8a οὐκ (ouk) not ἐν (en) in λόγῳ (lo-gō) word μόνον (mo-non) only ἀλλὰ (al-la) but καὶ (kai) also ἐν (en) in ἔργῳ (er-gō) deed 24.8b ouk not en in logō word monon only alla but kai also en in ergō deed
24.9a ἐζήτουν (e-zē-toun) they-were-seeking αὐτὸν (au-ton) him ἀλλὰ (al-la) but οὐχ (oukh) not εὗρον (heu-ron) they-found 24.9b ezētoun they-were-seeking auton him alla but oukh not heuron they-found
24.10a ἀλλὰ (al-la) but ἰδοὺ (i-dou) behold ἐγὼ (e-gō) I λέγω (le-gō) say ὑμῖν (hu-min) to-you μυστήριον (mus-tē-ri-on) mystery 24.10b alla but idou behold egō I legō say humin to-you mustērion mystery
24.11a οὐ (ou) not πάντες (pan-tes) all πιστεύουσιν (pis-teu-ou-sin) believe ἀλλὰ (al-la) but πολλοὶ (pol-loi) many ἀπιστοῦσιν (a-pis-tou-sin) disbelieve 24.11b ou not pantes all pisteuousin believe alla but polloi many apistousin disbelieve
24.12a ἡ (hē) the σὰρξ (sarks) flesh ἀσθενής (as-the-nēs) weak ἀλλὰ (al-la) but τὸ (to) the πνεῦμα (pneu-ma) spirit πρόθυμον (pro-thu-mon) willing 24.12b hē the sarx flesh asthenēs weak alla but to the pneuma spirit prothumon willing
24.13a οὐκ (ouk) not ἄρτον (ar-ton) bread μόνον (mo-non) alone φάγεται (pha-ge-tai) eats ἄνθρωπος (an-thrō-pos) man ἀλλὰ (al-la) but παντὶ (pan-ti) every ῥήματι (rhē-ma-ti) word θεοῦ (the-ou) of-God 24.13b ouk not arton bread monon alone phagetai eats anthrōpos man alla but panti every rhēmati word theou of-God
24.14a ἐκάλεσα (e-ka-le-sa) I-called ἀλλὰ (al-la) but οὐκ (ouk) not ἀπεκρίθη (a-pe-kri-thē) he-answered μοι (moi) to-me 24.14b ekalesa I-called alla but ouk not apekrithē he-answered moi to-me
24.15a οὐ (ou) not θέλημα (the-lē-ma) will ἐμὸν (e-mon) my ἀλλὰ (al-la) but τὸ (to) the σὸν (son) yours γενηθήτω (ge-nē-thē-tō) let-be-done 24.15b ou not thelēma will emon my alla but to the son yours genēthētō let-be-done
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24.1 οὐ θέλω τοῦτο ἀλλὰ ἐκεῖνο. I do not want this but that.
24.2 ὁ ἄνθρωπος οὐκ ἐστιν σοφὸς ἀλλὰ μωρός. The man is not wise but foolish.
24.3 ἀλλὰ λέγω ὑμῖν τὴν ἀλήθειαν. But I tell you the truth.
24.4 οὐχὶ ὁ δοῦλος ἀλλὰ ὁ υἱός. Not the slave but the son.
24.5 τὸ φῶς ἦλθεν ἀλλὰ οἱ ἄνθρωποι ἠγάπησαν τὸ σκότος. The light came but men loved the darkness.
24.6 μὴ φοβοῦ ἀλλὰ πίστευε. Do not fear but believe.
24.7 οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν κρῖναι ἀλλὰ σῶσαι. For God did not send the son to judge but to save.
24.8 οὐκ ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν ἔργῳ. Not in word only but also in deed.
24.9 ἐζήτουν αὐτὸν ἀλλὰ οὐχ εὗρον. They were seeking him but did not find.
24.10 ἀλλὰ ἰδοὺ ἐγὼ λέγω ὑμῖν μυστήριον. But behold, I tell you a mystery.
24.11 οὐ πάντες πιστεύουσιν ἀλλὰ πολλοὶ ἀπιστοῦσιν. Not all believe but many disbelieve.
24.12 ἡ σὰρξ ἀσθενὴς ἀλλὰ τὸ πνεῦμα πρόθυμον. The flesh is weak but the spirit is willing.
24.13 οὐκ ἄρτον μόνον φάγεται ἄνθρωπος ἀλλὰ παντὶ ῥήματι θεοῦ. Man does not eat by bread alone but by every word of God.
24.14 ἐκάλεσα ἀλλὰ οὐκ ἀπεκρίθη μοι. I called but he did not answer me.
24.15 οὐ θέλημα ἐμὸν ἀλλὰ τὸ σὸν γενηθήτω. Not my will but yours be done.
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24.1 οὐ θέλω τοῦτο ἀλλὰ ἐκεῖνο.
24.2 ὁ ἄνθρωπος οὐκ ἐστιν σοφὸς ἀλλὰ μωρός.
24.3 ἀλλὰ λέγω ὑμῖν τὴν ἀλήθειαν.
24.4 οὐχὶ ὁ δοῦλος ἀλλὰ ὁ υἱός.
24.5 τὸ φῶς ἦλθεν ἀλλὰ οἱ ἄνθρωποι ἠγάπησαν τὸ σκότος.
24.6 μὴ φοβοῦ ἀλλὰ πίστευε.
24.7 οὐ γὰρ ἀπέστειλεν ὁ θεὸς τὸν υἱὸν κρῖναι ἀλλὰ σῶσαι.
24.8 οὐκ ἐν λόγῳ μόνον ἀλλὰ καὶ ἐν ἔργῳ.
24.9 ἐζήτουν αὐτὸν ἀλλὰ οὐχ εὗρον.
24.10 ἀλλὰ ἰδοὺ ἐγὼ λέγω ὑμῖν μυστήριον.
24.11 οὐ πάντες πιστεύουσιν ἀλλὰ πολλοὶ ἀπιστοῦσιν.
24.12 ἡ σὰρξ ἀσθενὴς ἀλλὰ τὸ πνεῦμα πρόθυμον.
24.13 οὐκ ἄρτον μόνον φάγεται ἄνθρωπος ἀλλὰ παντὶ ῥήματι θεοῦ.
24.14 ἐκάλεσα ἀλλὰ οὐκ ἀπεκρίθη μοι.
24.15 οὐ θέλημα ἐμὸν ἀλλὰ τὸ σὸν γενηθήτω.
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The word ἀλλά functions as a strong adversative conjunction in Koine Greek, marking a sharp contrast or correction to the preceding statement. Unlike English, which has one primary adversative "but," Greek distinguishes between strong (ἀλλά) and weak (δέ) adversatives.
Basic Function: ἀλλά introduces a statement that strongly contradicts, corrects, or provides an exception to what precedes it. It often appears after negative statements, introducing a positive alternative: "not X but Y."
Position in Sentences: Unlike English "but," which must appear between the contrasted elements, ἀλλά can appear: -
At the beginning of a sentence (introducing a strong contrast to the previous sentence) -
After a negative clause (the most common usage) -
In correlative constructions with οὐ...ἀλλά (not...but)
Common Constructions: -
οὐ/οὐκ/οὐχ...ἀλλά = not...but -
μή...ἀλλά = not...but (with subjunctive or imperative) -
ἀλλὰ καί = but also, but even -
οὐ μόνον...ἀλλὰ καί = not only...but also
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Confusing ἀλλά with δέ: English speakers often use these interchangeably since English has only one "but." Remember: ἀλλά is stronger and more corrective; δέ is milder and more continuative. -
Word Order: English speakers may expect ἀλλά to always appear exactly where "but" would in English. Greek word order is more flexible. -
Forgetting the accent: The word is ἀλλά (with accent on the final alpha), not ἄλλα (which means "other things"). -
Using ἀλλά after every negative: While common, ἀλλά is not required after every negative statement—only when introducing a strong contrast.
English: -
One word "but" for all adversative uses -
Fixed position between contrasted elements -
Cannot begin a sentence in formal writing
Greek: -
Multiple adversatives (ἀλλά, δέ, μέντοι, etc.) with different strengths -
Flexible positioning -
Commonly begins sentences, especially in dialogue
-
Identify the contrast: What two ideas are being opposed? -
Determine the strength: Is this a complete contradiction (use ἀλλά) or mild contrast (use δέ)? -
Check for negatives: If the first clause is negative, ἀλλά is likely appropriate. -
Position correctly: -
After negative: οὐ...ἀλλά -
New sentence: Ἀλλὰ... -
With intensification: ἀλλὰ καί...
Form: ἀλλά (indeclinable conjunction) Function: Strong adversative Common patterns: -
οὐ X ἀλλὰ Y (not X but Y) -
Verb ἀλλὰ οὐ Verb (Verb but not Verb) -
ἀλλὰ + imperative (but + command) -
Question ἀλλά... (Question? But...)
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The prominence of ἀλλά in Koine Greek texts, particularly in the New Testament and philosophical writings, reflects the Hellenistic world's emphasis on dialectical thinking and rhetorical precision. Greek speakers valued the ability to make fine distinctions and present contrasting viewpoints clearly.
In the context of early Christianity, ἀλλά became a crucial word for theological expression. The strong adversative allowed writers to contrast the old covenant with the new, earthly values with heavenly ones, and human wisdom with divine revelation. Paul's epistles, for example, frequently employ ἀλλά to structure theological arguments, presenting human inadequacy followed by divine sufficiency.
The Greek philosophical tradition, from Plato through the Stoics, had long used precise adversatives to construct logical arguments. This influenced how Koine Greek speakers structured their thoughts, making careful distinctions between appearance and reality, opinion and truth, temporal and eternal.
For English speakers learning Koine Greek, understanding ἀλλά requires appreciating this cultural preference for precise contrasts. Where English might soften oppositions or use various phrases to show contrast, Greek boldly states contradictions with ἀλλά, reflecting a worldview comfortable with paradox and sharp distinctions.
In translation work, recognizing when ἀλλά carries special theological or philosophical weight helps convey not just the words but the underlying thought patterns of the Hellenistic world. The word often signals key turning points in arguments or introduces the main point after preliminary negations.
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Source: Gospel of John 1:12-13
ὅσοι (ho-soi) as-many-as δὲ (de) but ἔλαβον (e-la-bon) received αὐτόν (au-ton) him, ἔδωκεν (e-dō-ken) he-gave αὐτοῖς (au-tois) to-them ἐξουσίαν (eks-ou-si-an) authority τέκνα (tek-na) children θεοῦ (the-ou) of-God γενέσθαι (ge-nes-thai) to-become, τοῖς (tois) to-those πιστεύουσιν (pis-teu-ou-sin) believing εἰς (eis) in τὸ (to) the ὄνομα (o-no-ma) name αὐτοῦ (au-tou) of-him, οἳ (hoi) who οὐκ (ouk) not ἐξ (eks) from αἱμάτων (hai-ma-tōn) bloods οὐδὲ (ou-de) nor ἐκ (ek) from θελήματος (the-lē-ma-tos) will σαρκὸς (sar-kos) of-flesh οὐδὲ (ou-de) nor ἐκ (ek) from θελήματος (the-lē-ma-tos) will ἀνδρὸς (an-dros) of-man ἀλλ' (all') but ἐκ (ek) from θεοῦ (the-ou) God ἐγεννήθησαν (e-gen-nē-thē-san) were-born.
ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλ' ἐκ θεοῦ ἐγεννήθησαν.
But as many as received him, to them he gave authority to become children of God, to those believing in his name, who were born not from blood nor from the will of flesh nor from the will of man but from God.
ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα θεοῦ γενέσθαι, τοῖς πιστεύουσιν εἰς τὸ ὄνομα αὐτοῦ, οἳ οὐκ ἐξ αἱμάτων οὐδὲ ἐκ θελήματος σαρκὸς οὐδὲ ἐκ θελήματος ἀνδρὸς ἀλλ' ἐκ θεοῦ ἐγεννήθησαν.
This passage demonstrates the climactic use of ἀλλά in theological discourse. The structure builds through three negatives (οὐκ...οὐδὲ...οὐδὲ), each rejecting a natural or human origin for spiritual birth: -
οὐκ ἐξ αἱμάτων - not from bloods (natural descent) -
οὐδὲ ἐκ θελήματος σαρκὸς - nor from will of flesh (human desire) -
οὐδὲ ἐκ θελήματος ἀνδρὸς - nor from will of man (human decision)
The ἀλλά then introduces the divine alternative with dramatic force: ἀλλ' ἐκ θεοῦ - but from God. Note the elided form ἀλλ' before the vowel in ἐκ.
The passive verb ἐγεννήθησαν (were born) emphasizes that this spiritual birth is not human achievement but divine action. The ἀλλά marks the critical theological turn from human impossibility to divine possibility, a pattern repeated throughout John's Gospel.
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24.16a τί (ti) what οὖν (oun) therefore ἐστιν (es-tin) is ἀλήθεια (a-lē-thei-a) truth ἔφη (e-phē) he-said ὁ (ho) the μαθητής (ma-thē-tēs) student 24.16b ti what oun therefore estin is alētheia truth ephē he-said ho the mathētēs student
24.17a ὁ (ho) the φιλόσοφος (phi-lo-so-phos) philosopher ἀπεκρίθη (a-pe-kri-thē) answered οὐχὶ (ou-khi) not ὅ (ho) what δοκεῖ (do-kei) seems ἀλλὰ (al-la) but ὅ (ho) what ἔστιν (es-tin) is 24.17b ho the philosophos philosopher apekrithē answered oukhi not ho what dokei seems alla but ho what estin is
24.18a ἀλλὰ (al-la) but πῶς (pōs) how δυνάμεθα (du-na-me-tha) are-we-able γνῶναι (gnō-nai) to-know τὸ (to) the ὄν (on) being ἠρώτησεν (ē-rō-tē-sen) asked ὁ (ho) the νεανίας (ne-a-ni-as) young-man 24.18b alla but pōs how dunametha are-we-able gnōnai to-know to the on being ērōtēsen asked ho the neanias young-man
24.19a οὐ (ou) not διὰ (di-a) through τῶν (tōn) the αἰσθήσεων (ais-thē-se-ōn) senses εἶπεν (ei-pen) he-said ἀλλὰ (al-la) but διὰ (di-a) through τοῦ (tou) the νοῦ (nou) mind 24.19b ou not dia through tōn the aisthēseōn senses eipen he-said alla but dia through tou the nou mind
24.20a τὰ (ta) the μὲν (men) indeed φαινόμενα (phai-no-me-na) appearances ἀπατῶσιν (a-pa-tō-sin) deceive ἀλλὰ (al-la) but ὁ (ho) the λόγος (lo-gos) reason ἀληθεύει (a-lē-theu-ei) speaks-truth 24.20b ta the men indeed phainomena appearances apatōsin deceive alla but ho the logos reason alētheuei speaks-truth
24.21a πολλοὶ (pol-loi) many ζητοῦσιν (zē-tou-sin) seek σοφίαν (so-phi-an) wisdom ἐν (en) in βιβλίοις (bib-li-ois) books ἀλλὰ (al-la) but ὀλίγοι (o-li-goi) few ἐν (en) in ἑαυτοῖς (he-au-tois) themselves 24.21b polloi many zētousin seek sophian wisdom en in bibliois books alla but oligoi few en in heautois themselves
24.22a οὐκ (ouk) not ἀρκεῖ (ar-kei) suffices τὸ (to) the εἰδέναι (ei-de-nai) to-know ἀλλὰ (al-la) but δεῖ (dei) it-is-necessary πράττειν (prat-tein) to-practice 24.22b ouk not arkei suffices to the eidenai to-know alla but dei it-is-necessary prattein to-practice
24.23a ἡ (hē) the δόξα (dok-sa) opinion μεταβάλλει (me-ta-bal-lei) changes ἀλλὰ (al-la) but ἡ (hē) the ἐπιστήμη (e-pis-tē-mē) knowledge μένει (me-nei) remains 24.23b hē the doksa opinion metaballei changes alla but hē the epistēmē knowledge menei remains
24.24a λέγουσιν (le-gou-sin) they-say ὅτι (ho-ti) that πάντα (pan-ta) all ῥεῖ (rhei) flows ἀλλὰ (al-la) but ἔστιν (es-tin) there-is τι (ti) something ἀΐδιον (a-i-di-on) eternal 24.24b legousin they-say hoti that panta all rhei flows alla but estin there-is ti something aidion eternal
24.25a οὐ (ou) not τὸ (to) the σῶμα (sō-ma) body ἀλλὰ (al-la) but ἡ (hē) the ψυχὴ (psu-khē) soul ἐστιν (es-tin) is ὁ (ho) the ἄνθρωπος (an-thrō-pos) man εἶπεν (ei-pen) said ὁ (ho) the Σωκράτης (Sō-kra-tēs) Socrates 24.25b ou not to the sōma body alla but hē the psukhē soul estin is ho the anthrōpos man eipen said ho the Sōkratēs Socrates
24.26a ἀλλὰ (al-la) but εἰ (ei) if ἀθάνατος (a-tha-na-tos) immortal ἡ (hē) the ψυχή (psu-khē) soul τί (ti) why φοβούμεθα (pho-bou-me-tha) do-we-fear θάνατον (tha-na-ton) death 24.26b alla but ei if athanatos immortal hē the psukhē soul ti why phoboumetha do-we-fear thanaton death
24.27a οὐχὶ (ou-khi) not φοβούμεθα (pho-bou-me-tha) we-fear τὸν (ton) the θάνατον (tha-na-ton) death ἀλλὰ (al-la) but τὸ (to) the ἄγνωστον (ag-nōs-ton) unknown 24.27b oukhi not phoboumetha we-fear ton the thanaton death alla but to the agnōston unknown
24.28a πάντες (pan-tes) all ζῶμεν (zō-men) we-live ἀλλὰ (al-la) but οὐ (ou) not πάντες (pan-tes) all εὖ (eu) well ζῶμεν (zō-men) we-live 24.28b pantes all zōmen we-live alla but ou not pantes all eu well zōmen we-live
24.29a ἡ (hē) the ἡδονὴ (hē-do-nē) pleasure παρέρχεται (pa-rer-khe-tai) passes-away ἀλλὰ (al-la) but ἡ (hē) the ἀρετὴ (a-re-tē) virtue παραμένει (pa-ra-me-nei) remains 24.29b hē the hēdonē pleasure parerkhetai passes-away alla but hē the aretē virtue paramenei remains
24.30a οὕτως (hou-tōs) thus οὖν (oun) therefore ὁ (ho) the σοφὸς (so-phos) wise-man οὐ (ou) not ζητεῖ (zē-tei) seeks τὰ (ta) the πρόσκαιρα (pros-kai-ra) temporary ἀλλὰ (al-la) but τὰ (ta) the αἰώνια (ai-ō-ni-a) eternal 24.30b houtōs thus oun therefore ho the sophos wise-man ou not zētei seeks ta the proskaira temporary alla but ta the aiōnia eternal
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24.16 τί οὖν ἐστιν ἀλήθεια ἔφη ὁ μαθητής; What therefore is truth? said the student.
24.17 ὁ φιλόσοφος ἀπεκρίθη· οὐχὶ ὃ δοκεῖ ἀλλὰ ὃ ἔστιν. The philosopher answered: Not what seems but what is.
24.18 ἀλλὰ πῶς δυνάμεθα γνῶναι τὸ ὄν; ἠρώτησεν ὁ νεανίας. But how are we able to know being? asked the young man.
24.19 οὐ διὰ τῶν αἰσθήσεων εἶπεν ἀλλὰ διὰ τοῦ νοῦ. Not through the senses, he said, but through the mind.
24.20 τὰ μὲν φαινόμενα ἀπατῶσιν ἀλλὰ ὁ λόγος ἀληθεύει. Appearances indeed deceive but reason speaks truth.
24.21 πολλοὶ ζητοῦσιν σοφίαν ἐν βιβλίοις ἀλλὰ ὀλίγοι ἐν ἑαυτοῖς. Many seek wisdom in books but few in themselves.
24.22 οὐκ ἀρκεῖ τὸ εἰδέναι ἀλλὰ δεῖ πράττειν. It is not sufficient to know but it is necessary to practice.
24.23 ἡ δόξα μεταβάλλει ἀλλὰ ἡ ἐπιστήμη μένει. Opinion changes but knowledge remains.
24.24 λέγουσιν ὅτι πάντα ῥεῖ ἀλλὰ ἔστιν τι ἀΐδιον. They say that all flows but there is something eternal.
24.25 οὐ τὸ σῶμα ἀλλὰ ἡ ψυχὴ ἐστιν ὁ ἄνθρωπος εἶπεν ὁ Σωκράτης. Not the body but the soul is the man, said Socrates.
24.26 ἀλλὰ εἰ ἀθάνατος ἡ ψυχή, τί φοβούμεθα θάνατον; But if the soul is immortal, why do we fear death?
24.27 οὐχὶ φοβούμεθα τὸν θάνατον ἀλλὰ τὸ ἄγνωστον. We do not fear death but the unknown.
24.28 πάντες ζῶμεν ἀλλὰ οὐ πάντες εὖ ζῶμεν. All live but not all live well.
24.29 ἡ ἡδονὴ παρέρχεται ἀλλὰ ἡ ἀρετὴ παραμένει. Pleasure passes away but virtue remains.
24.30 οὕτως οὖν ὁ σοφὸς οὐ ζητεῖ τὰ πρόσκαιρα ἀλλὰ τὰ αἰώνια. Thus therefore the wise man seeks not temporary things but eternal things.
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24.16 τί οὖν ἐστιν ἀλήθεια ἔφη ὁ μαθητής;
24.17 ὁ φιλόσοφος ἀπεκρίθη· οὐχὶ ὃ δοκεῖ ἀλλὰ ὃ ἔστιν.
24.18 ἀλλὰ πῶς δυνάμεθα γνῶναι τὸ ὄν; ἠρώτησεν ὁ νεανίας.
24.19 οὐ διὰ τῶν αἰσθήσεων εἶπεν ἀλλὰ διὰ τοῦ νοῦ.
24.20 τὰ μὲν φαινόμενα ἀπατῶσιν ἀλλὰ ὁ λόγος ἀληθεύει.
24.21 πολλοὶ ζητοῦσιν σοφίαν ἐν βιβλίοις ἀλλὰ ὀλίγοι ἐν ἑαυτοῖς.
24.22 οὐκ ἀρκεῖ τὸ εἰδέναι ἀλλὰ δεῖ πράττειν.
24.23 ἡ δόξα μεταβάλλει ἀλλὰ ἡ ἐπιστήμη μένει.
24.24 λέγουσιν ὅτι πάντα ῥεῖ ἀλλὰ ἔστιν τι ἀΐδιον.
24.25 οὐ τὸ σῶμα ἀλλὰ ἡ ψυχὴ ἐστιν ὁ ἄνθρωπος εἶπεν ὁ Σωκράτης.
24.26 ἀλλὰ εἰ ἀθάνατος ἡ ψυχή, τί φοβούμεθα θάνατον;
24.27 οὐχὶ φοβούμεθα τὸν θάνατον ἀλλὰ τὸ ἄγνωστον.
24.28 πάντες ζῶμεν ἀλλὰ οὐ πάντες εὖ ζῶμεν.
24.29 ἡ ἡδονὴ παρέρχεται ἀλλὰ ἡ ἀρετὴ παραμένει.
24.30 οὕτως οὖν ὁ σοφὸς οὐ ζητεῖ τὰ πρόσκαιρα ἀλλὰ τὰ αἰώνια.
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The philosophical dialogue genre showcases ἀλλά in its role as a tool for dialectical reasoning. In this context, ἀλλά functions not merely as a conjunction but as a marker of philosophical progression from appearance to reality, from popular opinion to truth.
Key Patterns in Philosophical Usage: -
Negation of Common Understanding: The pattern οὐχί...ἀλλά frequently appears to reject surface appearances in favor of deeper truths (as in 24.17). -
Objection Introduction: ἀλλά at the beginning of a question (24.18, 24.26) introduces a philosophical objection or request for clarification, moving the dialogue forward. -
Dichotomous Thinking: Philosophy uses ἀλλά to establish clear distinctions between opposing concepts: appearance/reality, body/soul, temporal/eternal. -
Progressive Argumentation: Each ἀλλά builds upon previous distinctions, creating a chain of reasoning that leads to philosophical conclusions.
Specialized Philosophical Vocabulary:
The dialogue employs technical philosophical terms that frequently appear with ἀλλά: -
τὸ ὄν (being) vs. τὸ φαινόμενον (appearance) -
ἐπιστήμη (knowledge) vs. δόξα (opinion) -
ψυχή (soul) vs. σῶμα (body) -
αἰώνιος (eternal) vs. πρόσκαιρος (temporary)
These pairs represent fundamental philosophical distinctions in Greek thought, with ἀλλά serving as the linguistic tool that marks the boundary between inferior and superior realities.
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The Latinum Institute has been creating innovative online language learning materials since 2006, pioneering methods that make ancient languages accessible to modern autodidacts. These lessons employ a unique multilayered approach that addresses the diverse needs of self-directed learners.
Each lesson in this Koine Greek course follows a consistent structure designed to build competence progressively. The interlinear glossing in Section A provides immediate comprehension support while training pattern recognition. The progression from detailed analysis to pure target language text mirrors natural language acquisition processes.
The method draws on construed reading techniques refined over centuries of classical language pedagogy, adapted for digital self-study. By presenting authentic texts alongside carefully scaffolded learning supports, students develop both analytical understanding and intuitive grasp of the language.
Key features that support autodidactic learning include: -
Complete word-by-word glossing with phonetic transliteration -
Multiple presentation formats catering to different learning styles -
Cultural and linguistic context to deepen understanding -
Authentic literary excerpts demonstrating real usage -
Genre-specific sections showing language in various contexts
The course recognizes that adult learners bring analytical skills and life experience that can accelerate language acquisition when properly channeled. Grammar explanations compare Greek structures with English, leveraging existing linguistic knowledge while highlighting crucial differences.
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