Welcome to Lesson 48 of the Latinum Institute's Koine Greek course. This lesson focuses on the Greek adverb οὕτως (houtōs), which corresponds to the English word "so" in its meanings of "thus," "in this way," "therefore," or "in such a manner." For a complete index of all lessons in this course, please visit https://latinum.substack.com/p/index.
The word οὕτως is a fundamental adverb in Koine Greek that appears frequently throughout the New Testament, Septuagint, and other Hellenistic texts. It functions to indicate manner, degree, result, and logical connection between ideas. Understanding this word is essential for reading Greek texts fluently, as it often provides crucial logical links between statements and describes the manner in which actions occur.
In this lesson, you will encounter οὕτως in various contexts through 15 carefully constructed examples. The word placement varies throughout the sentences to demonstrate its flexibility in Greek syntax. You'll see it introducing results, comparing actions, and emphasizing the manner of events.
FAQ Schema Question: What does οὕτως mean in Koine Greek? Answer: Οὕτως (houtōs) is an adverb meaning "thus," "so," "in this way," "therefore," or "in such a manner." It indicates the manner or way something is done, introduces results or consequences, and can show logical connections between statements. It comes from the demonstrative pronoun οὗτος (this) and frequently appears in comparisons and explanations.
Educational Schema Subject: Koine Greek Language Learning Level: Intermediate Topic: Greek Adverb οὕτως (so, thus) Learning Objectives: -
Understand the meaning and usage of οὕτως -
Recognize οὕτως in various syntactic positions -
Apply οὕτως correctly in reading Greek texts -
Comprehend the logical connections οὕτως creates Prerequisites: Basic Greek alphabet, elementary Greek grammar Duration: 45-60 minutes self-study
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Multiple Meanings: οὕτως can mean "thus," "so," "in this way," "therefore," showing manner, result, or logical connection -
Flexible Position: Unlike English "so," οὕτως can appear in various positions within the Greek sentence -
Comparison Marker: Often used with ὥστε (hōste) to create "so...that" constructions -
Demonstrative Origin: Derived from the demonstrative pronoun οὗτος, maintaining a pointing or referential quality -
Common in Scripture: Frequently appears in biblical and religious texts to explain divine actions or teachings
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48.1a οὕτως thus γὰρ for ἠγάπησεν loved ὁ the θεὸς God τὸν the κόσμον world 48.1b houtōs (hou-tōs) thus gar (gar) for ēgapēsen (ē-ga-pē-sen) loved ho (ho) the theos (the-os) God ton (ton) the kosmon (kos-mon) world
48.2a ὁ the μαθητὴς disciple οὕτως thus ἐποίησεν did ὡς as ἐκέλευσεν commanded ὁ the διδάσκαλος teacher 48.2b ho (ho) the mathētēs (ma-thē-tēs) disciple houtōs (hou-tōs) thus epoiēsen (e-poi-ē-sen) did hōs (hōs) as ekeleusen (e-ke-leu-sen) commanded ho (ho) the didaskalos (di-das-ka-los) teacher
48.3a μὴ not φοβοῦ fear οὕτως thus εἰμὶ am μετὰ with σοῦ you 48.3b mē (mē) not phobou (pho-bou) fear houtōs (hou-tōs) thus eimi (ei-mi) am meta (me-ta) with sou (sou) you
48.4a ἐὰν if οὕτως thus πιστεύσητε believe δύνασθε are-able πάντα all ποιῆσαι to-do 48.4b ean (e-an) if houtōs (hou-tōs) thus pisteusēte (pis-teu-sē-te) believe dynasthe (dy-nas-the) are-able panta (pan-ta) all poiēsai (poi-ē-sai) to-do
48.5a ἔγραψεν wrote ἡ the γυνὴ woman τὴν the ἐπιστολὴν letter οὕτως thus καλῶς beautifully 48.5b egrapsen (e-grap-sen) wrote hē (hē) the gynē (gy-nē) woman tēn (tēn) the epistolēn (e-pis-to-lēn) letter houtōs (hou-tōs) thus kalōs (ka-lōs) beautifully
48.6a καὶ and οὕτως thus πάντες all ἦλθον came πρὸς to αὐτόν him 48.6b kai (kai) and houtōs (hou-tōs) thus pantes (pan-tes) all ēlthon (ēl-thon) came pros (pros) to auton (au-ton) him
48.7a οὕτως thus δεῖ must τὸν the υἱὸν son τοῦ of-the ἀνθρώπου man παθεῖν to-suffer 48.7b houtōs (hou-tōs) thus dei (dei) must ton (ton) the huion (hui-on) son tou (tou) of-the anthrōpou (an-thrō-pou) man pathein (pa-thein) to-suffer
48.8a οὐχὶ not οὕτως thus ἔσται will-be ἐν among ὑμῖν you 48.8b ouchi (ou-chi) not houtōs (hou-tōs) thus estai (es-tai) will-be en (en) among hymin (hy-min) you
48.9a εἴπομεν we-said αὐτῷ to-him οὕτως thus ὅτι that ἐρχόμεθα we-come 48.9b eipomen (ei-po-men) we-said autō (au-tō) to-him houtōs (hou-tōs) thus hoti (ho-ti) that erchometha (er-cho-me-tha) we-come
48.10a ὁ the πατὴρ father διδάσκει teaches τὸν the υἱὸν son οὕτως thus σοφῶς wisely 48.10b ho (ho) the patēr (pa-tēr) father didaskei (di-das-kei) teaches ton (ton) the huion (hui-on) son houtōs (hou-tōs) thus sophōs (so-phōs) wisely
48.11a οὕτως thus οὖν therefore προσεύχεσθε pray ὑμεῖς you 48.11b houtōs (hou-tōs) thus oun (oun) therefore proseuchesthe (pros-eu-ches-the) pray hymeis (hy-meis) you
48.12a ἀκούσας having-heard ταῦτα these-things οὕτως thus ἐθαύμασεν he-marveled 48.12b akousas (a-kou-sas) having-heard tauta (tau-ta) these-things houtōs (hou-tōs) thus ethaumasen (e-thau-ma-sen) he-marveled
48.13a ἡ the ἀλήθεια truth οὕτως thus φανερὰ manifest ἐγένετο became πᾶσιν to-all 48.13b hē (hē) the alētheia (a-lē-thei-a) truth houtōs (hou-tōs) thus phanera (pha-ne-ra) manifest egeneto (e-ge-ne-to) became pasin (pa-sin) to-all
48.14a μὴ not οὕτως thus λαλεῖτε speak ἀλλήλοις to-one-another 48.14b mē (mē) not houtōs (hou-tōs) thus laleite (la-lei-te) speak allēlois (al-lē-lois) to-one-another
48.15a οὕτως thus καὶ also ἡμεῖς we δυνάμεθα are-able νικῆσαι to-conquer 48.15b houtōs (hou-tōs) thus kai (kai) also hēmeis (hē-meis) we dynametha (dy-na-me-tha) are-able nikēsai (ni-kē-sai) to-conquer
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48.1 οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον For God so loved the world
48.2 ὁ μαθητὴς οὕτως ἐποίησεν ὡς ἐκέλευσεν ὁ διδάσκαλος The disciple did thus as the teacher commanded
48.3 μὴ φοβοῦ· οὕτως εἰμὶ μετὰ σοῦ Do not fear; thus I am with you
48.4 ἐὰν οὕτως πιστεύσητε, δύνασθε πάντα ποιῆσαι If you believe thus, you are able to do all things
48.5 ἔγραψεν ἡ γυνὴ τὴν ἐπιστολὴν οὕτως καλῶς The woman wrote the letter so beautifully
48.6 καὶ οὕτως πάντες ἦλθον πρὸς αὐτόν And so all came to him
48.7 οὕτως δεῖ τὸν υἱὸν τοῦ ἀνθρώπου παθεῖν Thus the Son of Man must suffer
48.8 οὐχὶ οὕτως ἔσται ἐν ὑμῖν It shall not be so among you
48.9 εἴπομεν αὐτῷ οὕτως ὅτι ἐρχόμεθα We told him thus that we are coming
48.10 ὁ πατὴρ διδάσκει τὸν υἱὸν οὕτως σοφῶς The father teaches the son so wisely
48.11 οὕτως οὖν προσεύχεσθε ὑμεῖς Therefore pray thus, you
48.12 ἀκούσας ταῦτα οὕτως ἐθαύμασεν Having heard these things, he so marveled
48.13 ἡ ἀλήθεια οὕτως φανερὰ ἐγένετο πᾶσιν The truth thus became manifest to all
48.14 μὴ οὕτως λαλεῖτε ἀλλήλοις Do not speak thus to one another
48.15 οὕτως καὶ ἡμεῖς δυνάμεθα νικῆσαι Thus we also are able to conquer
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48.1 οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον
48.2 ὁ μαθητὴς οὕτως ἐποίησεν ὡς ἐκέλευσεν ὁ διδάσκαλος
48.3 μὴ φοβοῦ· οὕτως εἰμὶ μετὰ σοῦ
48.4 ἐὰν οὕτως πιστεύσητε, δύνασθε πάντα ποιῆσαι
48.5 ἔγραψεν ἡ γυνὴ τὴν ἐπιστολὴν οὕτως καλῶς
48.6 καὶ οὕτως πάντες ἦλθον πρὸς αὐτόν
48.7 οὕτως δεῖ τὸν υἱὸν τοῦ ἀνθρώπου παθεῖν
48.8 οὐχὶ οὕτως ἔσται ἐν ὑμῖν
48.9 εἴπομεν αὐτῷ οὕτως ὅτι ἐρχόμεθα
48.10 ὁ πατὴρ διδάσκει τὸν υἱὸν οὕτως σοφῶς
48.11 οὕτως οὖν προσεύχεσθε ὑμεῖς
48.12 ἀκούσας ταῦτα οὕτως ἐθαύμασεν
48.13 ἡ ἀλήθεια οὕτως φανερὰ ἐγένετο πᾶσιν
48.14 μὴ οὕτως λαλεῖτε ἀλλήλοις
48.15 οὕτως καὶ ἡμεῖς δυνάμεθα νικῆσαι
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The Greek adverb οὕτως functions quite differently from English "so" and requires careful attention to master its usage. Here are the essential grammar rules:
1. Basic Function and Meaning Οὕτως is an adverb of manner that primarily means "thus" or "in this way." Unlike English "so," which often functions as a conjunction, οὕτως remains strictly adverbial in Greek. It modifies verbs, adjectives, or entire clauses to indicate the manner or degree of an action.
2. Word Order Flexibility Unlike English, where "so" typically begins clauses or follows specific patterns, οὕτως enjoys remarkable positional freedom: -
Initial position: οὕτως γὰρ ἠγάπησεν (for so loved) -
Post-verbal: ἐποίησεν οὕτως (did thus) -
Final position: διδάσκει οὕτως σοφῶς (teaches so wisely)
3. Relationship to Demonstratives Οὕτως derives from the demonstrative pronoun οὗτος (this), maintaining a pointing or referential quality. This connection helps explain why οὕτως often refers back to something previously mentioned or forward to what follows.
4. Common Constructions -
οὕτως...ὡς (so...as): Creates comparisons -
οὕτως...ὥστε (so...that): Indicates result -
οὕτως οὖν (thus therefore): Strengthens logical connections -
καὶ οὕτως (and thus): Shows consequence
5. Aspectual Considerations When οὕτως modifies verbs, pay attention to the verb's aspect: -
With aorist: emphasizes the complete manner of action -
With present: emphasizes the ongoing manner -
With perfect: emphasizes the resulting state
1. Confusing οὕτως with ὥστε English speakers often confuse these two words because both can translate as "so." -
οὕτως = "thus, in this way" (manner) -
ὥστε = "so that, with the result that" (result) Incorrect: οὕτως ἦλθον σωθῆναι (thus they came to be saved) Correct: ὥστε ἦλθον σωθῆναι (so that they came to be saved)
2. Over-translating as Conjunction English speakers tend to force οὕτως into conjunctive roles it cannot fulfill. Incorrect: "I was tired, so I slept" = ἐκοπίασα, οὕτως ἐκοιμήθην Correct: ἐκοπίασα, διὸ ἐκοιμήθην (using διό for "therefore")
3. Ignoring Demonstrative Force Forgetting that οὕτως often points to something specific: Weak: μὴ οὕτως λέγε (don't speak so) Better understanding: μὴ οὕτως λέγε (don't speak in that way/like that)
4. Misplacing in Word Order While Greek allows flexibility, certain positions create emphasis or clarity: Awkward: ὁ θεὸς οὕτως τὸν κόσμον ἠγάπησεν Natural: οὕτως γὰρ ἠγάπησεν ὁ θεὸς τὸν κόσμον
5. Neglecting Accent The accent on οὕτως is crucial - without it, οὑτως would be a different word entirely.
Step 1: Identify the Function Ask yourself: Am I describing HOW something is done? If yes, οὕτως may be appropriate.
Step 2: Check the Reference Determine what οὕτως refers to: -
Previous statement or action -
Following explanation -
General manner known from context
Step 3: Position for Emphasis -
Beginning: Emphasizes the manner strongly -
After verb: Normal, unemphatic position -
End of clause: Often with another adverb
Step 4: Consider Combinations Look for common pairs: -
οὕτως + καί (thus also) -
οὕτως + οὖν (thus therefore) -
οὕτως + ὡς (thus as)
Step 5: Translate Appropriately Choose from: thus, so, in this way, in such a manner, therefore (when with οὖν)
English "so" as intensifier: "so beautiful" Greek uses οὕτως: οὕτως καλός (can also use λίαν or σφόδρα)
English "so" as conjunction: "I was tired, so I slept" Greek uses different words: διό, οὖν, ὥστε
English "so" in comparisons: "as...so" Greek uses ὡς...οὕτως or καθώς...οὕτως
English "so" for result: "so that" Greek uses ὥστε, not οὕτως
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The word οὕτως carries significant cultural weight in Koine Greek texts, particularly in religious and philosophical contexts. For English speakers learning Koine Greek, understanding the cultural dimensions of this word opens doors to deeper textual comprehension.
Religious and Scriptural Usage In the Septuagint and New Testament, οὕτως frequently introduces divine commands or describes divinely ordained patterns. The famous John 3:16 begins with "οὕτως γὰρ ἠγάπησεν ὁ θεός" - the placement of οὕτως at the beginning emphasizes that God's love operates in this specific, remarkable way. This usage reflects the Hebrew כֵּן (ken) in translation, maintaining Semitic thought patterns in Greek dress.
Philosophical Precision Greek philosophical texts employ οὕτως to indicate precise logical connections. Unlike the more casual English "so," Greek οὕτως demands that readers pay attention to exact manners and methods. Stoic and Platonic texts use it to build careful arguments about how virtue should be practiced or how the cosmos operates.
Legal and Documentary Language In papyri and inscriptions, οὕτως appears in legal formulas and contracts to specify exact procedures: "let it be done thus" (γενέσθω οὕτως). This reflects the Greek attention to proper form and procedure in civic life. The word's demonstrative origin (from οὗτος, "this") maintains its pointing force in legal contexts.
Rhetorical Emphasis Greek orators used οὕτως strategically for emphasis. Placing it at the beginning of a sentence (rather than its more neutral post-verbal position) created dramatic effect. This technique appears frequently in the Gospels' recorded speeches, where Jesus uses οὕτως to introduce surprising reversals of expectation.
Translation Challenges The Hellenistic period saw Greek become the lingua franca across diverse cultures. Translators rendering Hebrew, Aramaic, and other languages into Greek often used οὕτως to capture demonstrative or emphatic particles from source languages. This creates layers of meaning that English "so" cannot fully convey.
Social Hierarchies In letters and social interactions preserved in papyri, οὕτως can mark deference or authority. A subordinate might use οὕτως ποιήσω ("I will do thus") to indicate exact compliance with instructions, while a superior might use οὕτως κελεύω ("I command thus") to emphasize the specific nature of their orders.
Comparison with English Cultural Usage English "so" has become increasingly casual and multifunctional, serving as a discourse marker, intensifier, and conjunction. Greek οὕτως maintains more formal and specific functions. Where English speakers might say "So, what happened?" as a conversation starter, Greek would use different particles entirely. This cultural difference means English speakers must resist the temptation to overuse οὕτως in contexts where Greek employs other expressions.
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From the Gospel of Matthew 6:9-10:
οὕτως thus οὖν therefore προσεύχεσθε pray ὑμεῖς you πάτερ father ἡμῶν our ὁ the ἐν in τοῖς the οὐρανοῖς heavens ἁγιασθήτω let-be-hallowed τὸ the ὄνομά name σου your ἐλθέτω let-come ἡ the βασιλεία kingdom σου your γενηθήτω let-be-done τὸ the θέλημά will σου your ὡς as ἐν in οὐρανῷ heaven καὶ and ἐπὶ upon γῆς earth
houtōs (hou-tōs) thus oun (oun) therefore proseuchesthe (pros-eu-ches-the) pray hymeis (hy-meis) you pater (pa-ter) father hēmōn (hē-mōn) our ho (ho) the en (en) in tois (tois) the ouranois (ou-ra-nois) heavens hagiasthētō (ha-gi-as-thē-tō) let-be-hallowed to (to) the onoma (o-no-ma) name sou (sou) your elthetō (el-the-tō) let-come hē (hē) the basileia (ba-si-lei-a) kingdom sou (sou) your genēthētō (ge-nē-thē-tō) let-be-done to (to) the thelēma (the-lē-ma) will sou (sou) your hōs (hōs) as en (en) in ouranō (ou-ra-nō) heaven kai (kai) and epi (e-pi) upon gēs (gēs) earth
οὕτως οὖν προσεύχεσθε ὑμεῖς· πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομά σου· ἐλθέτω ἡ βασιλεία σου· γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς.
Therefore pray thus, you: Our Father who is in the heavens, let your name be hallowed; let your kingdom come; let your will be done, as in heaven also upon earth.
οὕτως οὖν προσεύχεσθε ὑμεῖς· πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομά σου· ἐλθέτω ἡ βασιλεία σου· γενηθήτω τὸ θέλημά σου, ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς.
This passage from Matthew 6:9-10 provides an excellent example of οὕτως in its instructional function. Jesus has just finished explaining how not to pray (μὴ οὖν ὁμοιωθῆτε αὐτοῖς - "therefore do not be like them"), and now uses οὕτως to introduce the positive model.
Grammatical Analysis: The opening "οὕτως οὖν" creates a strong logical transition. The οὖν ("therefore") connects back to the previous teaching, while οὕτως points forward to the specific manner of prayer about to be demonstrated. This double particle construction is characteristic of careful Greek instruction.
The imperative προσεύχεσθε (2nd person plural) followed by the pronoun ὑμεῖς creates emphasis - "YOU pray" (as opposed to the hypocrites mentioned earlier). The position of οὕτως before the imperative emphasizes that the manner of prayer is crucial, not just the act itself.
Cultural and Archaeological Context: This prayer format reflects Jewish liturgical patterns while addressing a Greek-speaking audience. The address "πάτερ ἡμῶν" maintains the Aramaic intimacy of "Abba" while using Greek forms. Archaeological evidence from synagogues of this period shows that Greek was widely used in Jewish worship in the diaspora, making this Greek instruction culturally appropriate.
The three imperatives (ἁγιασθήτω, ἐλθέτω, γενηθήτω) are all aorist passive, suggesting complete and definitive divine action. The comparison "ὡς ἐν οὐρανῷ καὶ ἐπὶ γῆς" reflects the ancient Near Eastern view of heaven as the realm where divine will is already perfectly accomplished.
Translation Notes: English translations often render οὕτως οὖν as "Pray then like this" (ESV) or "This, then, is how you should pray" (NIV), expanding the compact Greek. The demonstrative force of οὕτως - pointing to what follows as a specific model - is crucial for understanding Jesus' teaching method. He's not just saying "pray," but "pray in exactly this manner," establishing a pattern for his disciples to follow.
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48.16a ὁ the φιλόσοφος philosopher εἶπεν said οὕτως thus δεῖ must ζῆν to-live κατὰ according-to φύσιν nature 48.16b ho (ho) the philosophos (phi-lo-so-phos) philosopher eipen (ei-pen) said houtōs (hou-tōs) thus dei (dei) must zēn (zēn) to-live kata (ka-ta) according-to physin (phy-sin) nature
48.17a οὐ not πάντες all οὕτως thus νομίζουσιν think περὶ concerning τῆς the ἀρετῆς virtue ὦ O Σώκρατες Socrates 48.17b ou (ou) not pantes (pan-tes) all houtōs (hou-tōs) thus nomizousin (no-mi-zou-sin) think peri (pe-ri) concerning tēs (tēs) the aretēs (a-re-tēs) virtue ō (ō) O Sōkrates (Sō-kra-tes) Socrates
48.18a ἀληθῆ true λέγεις you-say ἀλλὰ but οὕτως thus ἔχει has-it ἡ the ἀλήθεια truth 48.18b alēthē (a-lē-thē) true legeis (le-geis) you-say alla (al-la) but houtōs (hou-tōs) thus echei (e-chei) has-it hē (hē) the alētheia (a-lē-thei-a) truth
48.19a εἰ if οὕτως thus ὁ the νοῦς mind διανοεῖται thinks τί what ἡ the ψυχὴ soul πάσχει experiences 48.19b ei (ei) if houtōs (hou-tōs) thus ho (ho) the nous (nous) mind dianoeitai (di-a-no-ei-tai) thinks ti (ti) what hē (hē) the psychē (psy-chē) soul paschei (pas-chei) experiences
48.20a οὕτως thus ἄρα therefore ὁ the σοφὸς wise-man πράττει acts ὡς as ὁ the λόγος reason κελεύει commands 48.20b houtōs (hou-tōs) thus ara (a-ra) therefore ho (ho) the sophos (so-phos) wise-man prattei (prat-tei) acts hōs (hōs) as ho (ho) the logos (lo-gos) reason keleuei (ke-leu-ei) commands
48.21a διὰ through τί what οὕτως thus φιλοσοφεῖς you-philosophize ὦ O ἑταῖρε companion 48.21b dia (di-a) through ti (ti) what houtōs (hou-tōs) thus philosopheis (phi-lo-so-pheis) you-philosophize ō (ō) O hetaire (he-tai-re) companion
48.22a ὁ the μαθητὴς student ἀπεκρίνατο answered οὕτως thus μανθάνω I-learn τὴν the σοφίαν wisdom 48.22b ho (ho) the mathētēs (ma-thē-tēs) student apekrinato (a-pe-kri-na-to) answered houtōs (hou-tōs) thus manthanō (man-tha-nō) I-learn tēn (tēn) the sophian (so-phi-an) wisdom
48.23a οὔποτε never οὕτως thus ἐνόμιζον I-thought περὶ about τοῦ the κόσμου world 48.23b oupote (ou-po-te) never houtōs (hou-tōs) thus enomizon (e-no-mi-zon) I-thought peri (pe-ri) about tou (tou) the kosmou (kos-mou) world
48.24a καὶ and οὕτως thus τὸ the ἀγαθὸν good φαίνεται appears ἐν in τῇ the πράξει action 48.24b kai (kai) and houtōs (hou-tōs) thus to (to) the agathon (a-ga-thon) good phainetai (phai-ne-tai) appears en (en) in tē (tē) the praxei (pra-xei) action
48.25a εἰ if μὴ not οὕτως thus τότε then πῶς how δυνάμεθα are-we-able γνῶναι to-know 48.25b ei (ei) if mē (mē) not houtōs (hou-tōs) thus tote (to-te) then pōs (pōs) how dynametha (dy-na-me-tha) are-we-able gnōnai (gnō-nai) to-know
48.26a οὕτως thus τοίνυν therefore σκεπτέον one-must-examine τὴν the φύσιν nature τῶν of-the ὄντων beings 48.26b houtōs (hou-tōs) thus toinyn (toi-nyn) therefore skepteon (skep-te-on) one-must-examine tēn (tēn) the physin (phy-sin) nature tōn (tōn) of-the ontōn (on-tōn) beings
48.27a ἡ the δικαιοσύνη justice οὕτως thus ἐστὶν is ἀρετὴ virtue τῆς of-the ψυχῆς soul 48.27b hē (hē) the dikaiosynē (di-kai-o-sy-nē) justice houtōs (hou-tōs) thus estin (es-tin) is aretē (a-re-tē) virtue tēs (tēs) of-the psychēs (psy-chēs) soul
48.28a μὴ not οὕτως thus ταχέως quickly κρίνετε judge ὦ O ἄνδρες men 48.28b mē (mē) not houtōs (hou-tōs) thus tacheōs (ta-che-ōs) quickly krinete (kri-ne-te) judge ō (ō) O andres (an-dres) men
48.29a οὕτως thus ὁ the Πλάτων Plato ἔλεγεν was-saying περὶ about τῶν the ἰδεῶν forms 48.29b houtōs (hou-tōs) thus ho (ho) the Platōn (Pla-tōn) Plato elegen (e-le-gen) was-saying peri (pe-ri) about tōn (tōn) the ideōn (i-de-ōn) forms
48.30a τέλος finally οὕτως thus συνεφώνησαν they-agreed πάντες all οἱ the παρόντες present 48.30b telos (te-los) finally houtōs (hou-tōs) thus synephōnēsan (syn-e-phō-nē-san) they-agreed pantes (pan-tes) all hoi (hoi) the parontes (pa-ron-tes) present
48.16 ὁ φιλόσοφος εἶπεν· οὕτως δεῖ ζῆν κατὰ φύσιν The philosopher said: thus one must live according to nature
48.17 οὐ πάντες οὕτως νομίζουσιν περὶ τῆς ἀρετῆς, ὦ Σώκρατες Not all think thus concerning virtue, O Socrates
48.18 ἀληθῆ λέγεις, ἀλλὰ οὕτως ἔχει ἡ ἀλήθεια You speak true things, but thus the truth has it
48.19 εἰ οὕτως ὁ νοῦς διανοεῖται, τί ἡ ψυχὴ πάσχει; If the mind thinks thus, what does the soul experience?
48.20 οὕτως ἄρα ὁ σοφὸς πράττει ὡς ὁ λόγος κελεύει Thus therefore the wise man acts as reason commands
48.21 διὰ τί οὕτως φιλοσοφεῖς, ὦ ἑταῖρε; Why do you philosophize thus, O companion?
48.22 ὁ μαθητὴς ἀπεκρίνατο· οὕτως μανθάνω τὴν σοφίαν The student answered: thus I learn wisdom
48.23 οὔποτε οὕτως ἐνόμιζον περὶ τοῦ κόσμου Never did I think thus about the world
48.24 καὶ οὕτως τὸ ἀγαθὸν φαίνεται ἐν τῇ πράξει And thus the good appears in action
48.25 εἰ μὴ οὕτως, τότε πῶς δυνάμεθα γνῶναι; If not thus, then how are we able to know?
48.26 οὕτως τοίνυν σκεπτέον τὴν φύσιν τῶν ὄντων Thus therefore one must examine the nature of beings
48.27 ἡ δικαιοσύνη οὕτως ἐστὶν ἀρετὴ τῆς ψυχῆς Justice is thus a virtue of the soul
48.28 μὴ οὕτως ταχέως κρίνετε, ὦ ἄνδρες Do not judge so quickly, O men
48.29 οὕτως ὁ Πλάτων ἔλεγεν περὶ τῶν ἰδεῶν Thus Plato was speaking about the forms
48.30 τέλος οὕτως συνεφώνησαν πάντες οἱ παρόντες Finally thus all those present agreed
48.16 ὁ φιλόσοφος εἶπεν· οὕτως δεῖ ζῆν κατὰ φύσιν
48.17 οὐ πάντες οὕτως νομίζουσιν περὶ τῆς ἀρετῆς, ὦ Σώκρατες
48.18 ἀληθῆ λέγεις, ἀλλὰ οὕτως ἔχει ἡ ἀλήθεια
48.19 εἰ οὕτως ὁ νοῦς διανοεῖται, τί ἡ ψυχὴ πάσχει;
48.20 οὕτως ἄρα ὁ σοφὸς πράττει ὡς ὁ λόγος κελεύει
48.21 διὰ τί οὕτως φιλοσοφεῖς, ὦ ἑταῖρε;
48.22 ὁ μαθητὴς ἀπεκρίνατο· οὕτως μανθάνω τὴν σοφίαν
48.23 οὔποτε οὕτως ἐνόμιζον περὶ τοῦ κόσμου
48.24 καὶ οὕτως τὸ ἀγαθὸν φαίνεται ἐν τῇ πράξει
48.25 εἰ μὴ οὕτως, τότε πῶς δυνάμεθα γνῶναι;
48.26 οὕτως τοίνυν σκεπτέον τὴν φύσιν τῶν ὄντων
48.27 ἡ δικαιοσύνη οὕτως ἐστὶν ἀρετὴ τῆς ψυχῆς
48.28 μὴ οὕτως ταχέως κρίνετε, ὦ ἄνδρες
48.29 οὕτως ὁ Πλάτων ἔλεγεν περὶ τῶν ἰδεῶν
48.30 τέλος οὕτως συνεφώνησαν πάντες οἱ παρόντες
1. Methodological οὕτως In philosophical dialogue, οὕτως frequently indicates the method or approach to investigation. When a philosopher says "οὕτως σκεπτέον" (thus one must examine), it refers to a specific philosophical method previously outlined or about to be demonstrated.
2. Logical Progression The combination "οὕτως ἄρα" (thus therefore) marks logical conclusions in philosophical arguments. This double marking of inference is characteristic of Greek philosophical prose, where precision in reasoning is paramount.
3. Comparative Philosophy Philosophers use "οὐχ οὕτως...ἀλλά" (not thus...but) to contrast different philosophical positions. This construction allows for nuanced comparison of competing theories while maintaining clarity about which view is being advocated.
4. Socratic Questioning In Socratic dialogue, "διὰ τί οὕτως" (why thus?) challenges interlocutors to justify their methods or assumptions. The placement of οὕτως in questions often implies that the current approach may be questionable.
5. Agreement and Disagreement Formulas -
Agreement: "οὕτως ἔχει" (thus it is/it is so) -
Partial agreement: "οὕτως μέν...ἀλλά" (thus on one hand...but) -
Disagreement: "οὐχ οὕτως" (not thus)
These formulas structure philosophical debate and maintain clarity about positions taken.
6. Verbal Aspect in Philosophical οὕτως -
Present tense + οὕτως: indicates ongoing philosophical position -
Aorist + οὕτως: marks specific philosophical insights or conclusions -
Imperfect + οὕτως: describes historical philosophical positions
7. Vocative Address The frequent use of vocatives (ὦ Σώκρατες, ὦ ἑταῖρε) with οὕτως-constructions maintains the dialogical nature of philosophical inquiry, reminding readers that these are conversational explorations of truth rather than dogmatic pronouncements.
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