Introduction
Welcome to Lesson 53 of the Latinum Institute Koine Greek course. Today we explore one of the most intellectually rich concepts in Greek: the verb “to think.” Unlike English, which uses a single verb for multiple cognitive activities, Koine Greek distinguishes between different modes of thinking through distinct vocabulary.
The primary verbs we examine are λογίζομαι (logízomai), meaning “to reckon, reason, calculate, consider,” and φρονέω (phronéō), meaning “to think, have a mindset, set one’s mind upon.” A third verb, νομίζω (nomízō), covers the sense of “to suppose, assume, believe.”
This semantic precision reflects the Greek philosophical tradition’s interest in the nature of thought itself. λογίζομαι derives from λόγος (lógos), suggesting rational, logical calculation. φρονέω derives from φρήν (phrēn), originally the diaphragm, believed by ancient Greeks to be the seat of intelligence and emotion—thus indicating a deeper, dispositional thinking rather than mere calculation.
For autodidact learners, this distinction proves invaluable: when you encounter λογίζομαι, expect reasoning and weighing of evidence; when you see φρονέω, expect attitudes, dispositions, and habitual patterns of thought.
Course Index: https://latinum.substack.com/p/index
FAQ: What does “think” mean in Koine Greek?
Koine Greek expresses “think” through several verbs: λογίζομαι (logízomai) for rational reasoning and calculation, φρονέω (phronéō) for mindset and habitual thinking, and νομίζω (nomízō) for supposing or assuming. Each captures a distinct cognitive mode absent from the single English verb “think.”
Key Takeaways -
λογίζομαι (logízomai) = to reckon, reason logically, calculate, consider evidence -
φρονέω (phronéō) = to think habitually, have a mindset, be disposed toward -
νομίζω (nomízō) = to suppose, assume, believe something to be the case -
Greek distinguishes rational cognition from dispositional attitude -
These verbs govern different syntactic constructions (infinitives, ὅτι clauses)
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53.1a Λογίζομαι to-reckon-1SG ὅτι that ὁ the θεὸς god ἀγαθός good ἐστιν is
53.1b Logízomai (lo-GI-zo-mai) to-reckon-1SG hóti (HO-ti) that ho (ho) the theòs (the-OS) god agathós (a-ga-THOS) good estìn (e-STIN) is
53.2a Τί what φρονεῖς do-you-think-2SG περὶ concerning τοῦ the-GEN Χριστοῦ Christ-GEN
53.2b Tí (TI) what phroneîs (phro-NEIS) do-you-think-2SG perì (pe-RI) concerning toû (TU) the-GEN Christoû (khri-STU) Christ-GEN
53.3a Νομίζω to-suppose-1SG αὐτὸν him-ACC εἶναι to-be προφήτην prophet-ACC
53.3b Nomízō (no-MI-zō) to-suppose-1SG autòn (au-TON) him-ACC eînai (EI-nai) to-be prophḗtēn (pro-PHĒ-tēn) prophet-ACC
53.4a Οἱ the-NOM.PL ἄνθρωποι people-NOM.PL λογίζονται reckon-3PL κακά evil-things-ACC καθ’ against ἡμῶν us-GEN
53.4b Hoi (hoi) the-NOM.PL ánthrōpoi (AN-thrō-poi) people-NOM.PL logízontai (lo-GI-zon-tai) reckon-3PL kaká (ka-KA) evil-things-ACC kath’ (kath) against hēmôn (hē-MŌN) us-GEN
53.5a Φρονεῖτε think-2PL.IMPV τὰ the-things-ACC ἄνω above οὐ not τὰ the-things-ACC ἐπὶ upon τῆς the-GEN γῆς earth-GEN
53.5b Phroneîte (phro-NEI-te) think-2PL.IMPV tà (ta) the-things-ACC ánō (A-nō) above ou (u) not tà (ta) the-things-ACC epì (e-PI) upon tês (tēs) the-GEN gês (gēs) earth-GEN
53.6a Ἐλογισάμην I-reckoned-AOR τοῦτο this-ACC ἐν in τῇ the-DAT καρδίᾳ heart-DAT μου my-GEN
53.6b Elogisámēn (e-lo-gi-SA-mēn) I-reckoned-AOR toûto (TU-to) this-ACC en (en) in tê (tē) the-DAT kardíᾳ (kar-DI-a) heart-DAT mou (mu) my-GEN
53.7a Μὴ not φρόνει think-2SG.IMPV ὑψηλά high-things-ACC ἀλλὰ but ταπεινοῖς lowly-things-DAT συναπάγου associate-with-2SG.IMPV.MID
53.7b Mḕ (mē) not phrónei (PHRO-nei) think-2SG.IMPV hypsēlá (hu-psē-LA) high-things-ACC allà (al-LA) but tapeinoîs (ta-pei-NOIS) lowly-things-DAT synapágou (su-na-PA-gu) associate-with-2SG.IMPV.MID
53.8a Ἐνόμιζον they-were-supposing-IMPF αὐτὸν him-ACC τεθνηκέναι to-have-died-PERF.INF
53.8b Enómizon (e-NO-mi-zon) they-were-supposing-IMPF autòn (au-TON) him-ACC tethnēkénai (te-thnē-KE-nai) to-have-died-PERF.INF
53.9a Λογίζεσθε reckon-2PL.IMPV.MID ἑαυτοὺς yourselves-ACC νεκροὺς dead-ACC τῇ to-the-DAT ἁμαρτίᾳ sin-DAT
53.9b Logízesthe (lo-GI-ze-sthe) reckon-2PL.IMPV.MID heautoùs (he-au-TUS) yourselves-ACC nekroùs (ne-KRUS) dead-ACC tê (tē) to-the-DAT hamartíᾳ (ha-mar-TI-a) sin-DAT
53.10a Τοῦτο this-ACC φρονεῖτε think-2PL.IMPV ἐν in ὑμῖν you-DAT.PL ὃ which-ACC καὶ also ἐν in Χριστῷ Christ-DAT Ἰησοῦ Jesus-DAT
53.10b Toûto (TU-to) this-ACC phroneîte (phro-NEI-te) think-2PL.IMPV en (en) in hymîn (hu-MIN) you-DAT.PL hò (ho) which-ACC kaì (kai) also en (en) in Christô (khri-STŌ) Christ-DAT Iēsoû (iē-SU) Jesus-DAT
53.11a Ὁ the-NOM σοφὸς wise-man-NOM λογίζεται reckons-3SG πρὸ before τοῦ the-GEN λαλεῖν to-speak-INF
53.11b Ho (ho) the-NOM sophòs (so-PHOS) wise-man-NOM logízetai (lo-GI-ze-tai) reckons-3SG prò (pro) before toû (tu) the-GEN laleîn (la-LEIN) to-speak-INF
53.12a Οὐ not νομίζετε do-you-suppose-2PL ὅτι that ἦλθον I-came-AOR βαλεῖν to-bring-INF εἰρήνην peace-ACC
53.12b Ou (u) not nomízete (no-MI-ze-te) do-you-suppose-2PL hóti (HO-ti) that êlthon (ĒL-thon) I-came-AOR baleîn (ba-LEIN) to-bring-INF eirḗnēn (ei-RĒ-nēn) peace-ACC
53.13a Ἐφρόνουν I-was-thinking-IMPF ὡς as νήπιος child-NOM ὅτε when ἤμην I-was μικρός small-NOM
53.13b Ephrónoun (e-PHRO-noun) I-was-thinking-IMPF hōs (hōs) as nḗpios (NĒ-pi-os) child-NOM hóte (HO-te) when ḗmēn (Ē-mēn) I-was mikrós (mi-KROS) small-NOM
53.14a Λογισθήσεται it-will-be-reckoned-FUT.PASS αὐτῷ to-him-DAT εἰς unto δικαιοσύνην righteousness-ACC
53.14b Logisthḗsetai (lo-gi-STHĒ-se-tai) it-will-be-reckoned-FUT.PASS autô (au-TŌ) to-him-DAT eis (eis) unto dikaiosýnēn (di-kai-o-SU-nēn) righteousness-ACC
53.15a Πάντες all-NOM.PL τὸ the-ACC αὐτὸ same-ACC φρονοῦσιν think-3PL ἐν in τῇ the-DAT ἐκκλησίᾳ assembly-DAT
53.15b Pántes (PAN-tes) all-NOM.PL tò (to) the-ACC autò (au-TO) same-ACC phronoûsin (phro-NU-sin) think-3PL en (en) in tê (tē) the-DAT ekklēsíᾳ (ek-klē-SI-a) assembly-DAT
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53.1 Λογίζομαι ὅτι ὁ θεὸς ἀγαθός ἐστιν. Logízomai hóti ho theòs agathós estin. “I reckon that God is good.”
53.2 Τί φρονεῖς περὶ τοῦ Χριστοῦ; Tí phroneîs perì toû Christoû? “What do you think concerning Christ?”
53.3 Νομίζω αὐτὸν εἶναι προφήτην. Nomízō autòn eînai prophḗtēn. “I suppose him to be a prophet.”
53.4 Οἱ ἄνθρωποι λογίζονται κακὰ καθ’ ἡμῶν. Hoi ánthrōpoi logízontai kaká kath’ hēmôn. “The people reckon evil things against us.”
53.5 Φρονεῖτε τὰ ἄνω, οὐ τὰ ἐπὶ τῆς γῆς. Phroneîte tà ánō, ou tà epì tês gês. “Set your minds on things above, not on things upon the earth.”
53.6 Ἐλογισάμην τοῦτο ἐν τῇ καρδίᾳ μου. Elogisámēn toûto en tê kardíᾳ mou. “I reckoned this in my heart.”
53.7 Μὴ φρόνει ὑψηλά, ἀλλὰ ταπεινοῖς συναπάγου. Mḕ phrónei hypsēlá, allà tapeinoîs synapágou. “Do not think lofty things, but associate with the lowly.”
53.8 Ἐνόμιζον αὐτὸν τεθνηκέναι. Enómizon autòn tethnēkénai. “They were supposing him to have died.”
53.9 Λογίζεσθε ἑαυτοὺς νεκροὺς τῇ ἁμαρτίᾳ. Logízesthe heautoùs nekroùs tê hamartíᾳ. “Reckon yourselves dead to sin.”
53.10 Τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ. Toûto phroneîte en hymîn hò kaì en Christô Iēsoû. “Have this mind in you which was also in Christ Jesus.”
53.11 Ὁ σοφὸς λογίζεται πρὸ τοῦ λαλεῖν. Ho sophòs logízetai prò toû laleîn. “The wise man reasons before speaking.”
53.12 Οὐ νομίζετε ὅτι ἦλθον βαλεῖν εἰρήνην; Ou nomízete hóti êlthon baleîn eirḗnēn? “Do you not suppose that I came to bring peace?”
53.13 Ἐφρόνουν ὡς νήπιος ὅτε ἤμην μικρός. Ephrónoun hōs nḗpios hóte ḗmēn mikrós. “I was thinking as a child when I was small.”
53.14 Λογισθήσεται αὐτῷ εἰς δικαιοσύνην. Logisthḗsetai autô eis dikaiosýnēn. “It will be reckoned to him unto righteousness.”
53.15 Πάντες τὸ αὐτὸ φρονοῦσιν ἐν τῇ ἐκκλησίᾳ. Pántes tò autò phronoûsin en tê ekklēsíᾳ. “All think the same thing in the assembly.”
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53.1 Λογίζομαι ὅτι ὁ θεὸς ἀγαθός ἐστιν. Logízomai hóti ho theòs agathós estin.
53.2 Τί φρονεῖς περὶ τοῦ Χριστοῦ; Tí phroneîs perì toû Christoû?
53.3 Νομίζω αὐτὸν εἶναι προφήτην. Nomízō autòn eînai prophḗtēn.
53.4 Οἱ ἄνθρωποι λογίζονται κακὰ καθ’ ἡμῶν. Hoi ánthrōpoi logízontai kaká kath’ hēmôn.
53.5 Φρονεῖτε τὰ ἄνω, οὐ τὰ ἐπὶ τῆς γῆς. Phroneîte tà ánō, ou tà epì tês gês.
53.6 Ἐλογισάμην τοῦτο ἐν τῇ καρδίᾳ μου. Elogisámēn toûto en tê kardíᾳ mou.
53.7 Μὴ φρόνει ὑψηλά, ἀλλὰ ταπεινοῖς συναπάγου. Mḕ phrónei hypsēlá, allà tapeinoîs synapágou.
53.8 Ἐνόμιζον αὐτὸν τεθνηκέναι. Enómizon autòn tethnēkénai.
53.9 Λογίζεσθε ἑαυτοὺς νεκροὺς τῇ ἁμαρτίᾳ. Logízesthe heautoùs nekroùs tê hamartíᾳ.
53.10 Τοῦτο φρονεῖτε ἐν ὑμῖν ὃ καὶ ἐν Χριστῷ Ἰησοῦ. Toûto phroneîte en hymîn hò kaì en Christô Iēsoû.
53.11 Ὁ σοφὸς λογίζεται πρὸ τοῦ λαλεῖν. Ho sophòs logízetai prò toû laleîn.
53.12 Οὐ νομίζετε ὅτι ἦλθον βαλεῖν εἰρήνην; Ou nomízete hóti êlthon baleîn eirḗnēn?
53.13 Ἐφρόνουν ὡς νήπιος ὅτε ἤμην μικρός. Ephrónoun hōs nḗpios hóte ḗmēn mikrós.
53.14 Λογισθήσεται αὐτῷ εἰς δικαιοσύνην. Logisthḗsetai autô eis dikaiosýnēn.
53.15 Πάντες τὸ αὐτὸ φρονοῦσιν ἐν τῇ ἐκκλησίᾳ. Pántes tò autò phronoûsin en tê ekklēsíᾳ.
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These are the grammar rules for λογίζομαι, φρονέω, and νομίζω.
λογίζομαι (logízomai) - “to reckon, reason, consider”
This is a deponent verb—middle/passive in form but active in meaning. It belongs to the -ίζω verb class. The stem is λογιζ-.
Present indicative middle: λογίζομαι, λογίζῃ, λογίζεται, λογιζόμεθα, λογίζεσθε, λογίζονται (logízomai, logízē, logízetai, logizómetha, logízesthe, logízontai)
Aorist indicative middle: ἐλογισάμην, ἐλογίσω, ἐλογίσατο... (elogisámēn, elogísō, elogísato)
Future passive: λογισθήσομαι (logisthḗsomai) - “I will be reckoned”
The verb takes several constructions: an accusative object, a ὅτι clause (”that...”), or an accusative + infinitive for indirect statement.
φρονέω (phronéō) - “to think, have a mindset”
A contract verb (-έω class), stem φρον-. The ε contracts with following vowels.
Present indicative active: φρονῶ, φρονεῖς, φρονεῖ, φρονοῦμεν, φρονεῖτε, φρονοῦσι(ν) (phronô, phroneîs, phroneî, phronoûmen, phroneîte, phronoûsi(n))
Imperfect indicative: ἐφρόνουν, ἐφρόνεις, ἐφρόνει... (ephrónoun, ephroneis, ephronei)
Imperative: φρόνει (2sg), φρονεῖτε (2pl) (phrónei, phroneîte)
This verb commonly takes a neuter plural accusative object (τὰ ἄνω, “the things above”) or a prepositional phrase (περὶ + genitive).
νομίζω (nomízō) - “to suppose, assume”
Regular -ίζω verb, stem νομιζ-.
Present indicative: νομίζω, νομίζεις, νομίζει, νομίζομεν, νομίζετε, νομίζουσι(ν) (nomízō, nomízeis, nomízei, nomízomen, nomízete, nomízousi(n))
Imperfect: ἐνόμιζον (enómizon)
Commonly constructs with accusative + infinitive for indirect discourse: νομίζω αὐτὸν εἶναι... “I suppose him to be...”
Semantic Distinctions
λογίζομαι emphasizes rational calculation, weighing evidence, and drawing conclusions. It derives from λόγος (lógos, “word, reason”).
φρονέω emphasizes one’s mindset, disposition, or habitual thinking. It derives from φρήν (phrēn), the seat of thought and emotion.
νομίζω emphasizes supposition, assumption, or customary belief. It derives from νόμος (nómos, “law, custom”).
Common Mistakes
Confusing the active and middle forms of λογίζομαι—remember it is always middle/passive in form. Forgetting the vowel contractions in φρονέω (φρονέω → φρονῶ). Misusing the semantic range—λογίζομαι for logical reasoning, φρονέω for dispositional attitudes.
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The Greek philosophical tradition made precise distinctions in cognitive vocabulary that the Koine writers inherited. When Paul writes φρονεῖτε τὰ ἄνω (phroneîte tà ánō, “set your minds on things above” - Colossians 3:2), he chooses φρονέω deliberately—this is not momentary calculation but a habitual orientation of the entire mind.
The expression τὸ αὐτὸ φρονεῖν (tò autò phroneîn, “to think the same thing”) appears frequently in exhortations for community harmony. This phrase doesn’t mean mere intellectual agreement but shared disposition and purpose.
λογίζομαι carries forensic and commercial overtones from its use in accounting—to “reckon” something to someone’s account. Paul exploits this in Romans when discussing how faith is “reckoned” as righteousness (λογίζεται εἰς δικαιοσύνην, logízetai eis dikaiosýnēn).
In formal Hellenistic rhetoric, the choice between these verbs signaled the type of reasoning being employed. Philosophical treatises preferred λογίζομαι for demonstrative reasoning, while ethical discourse favored φρονέω for practical wisdom and character formation.
The compound form φρόνησις (phrónēsis, “practical wisdom”) became a key term in Aristotelian ethics, influencing how the verb was understood in subsequent centuries. When readers encountered φρονέω in Koine texts, they brought this philosophical heritage with them.
Regional variation existed: Alexandrian Jewish Greek (as in the Septuagint and Philo) shows particular fondness for λογίζομαι in theological contexts, while native Greek philosophical writing more naturally employed forms of νοέω (noéō) for intellectual cognition.
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Source: 1 Corinthians 13:11 (Πρὸς Κορινθίους Α΄)
The Apostle Paul, writing to the Corinthian community circa 55 CE, employs both ἐφρόνουν (ephrónoun) and ἐλογιζόμην (elogizómēn) in a single verse, demonstrating the semantic distinction between habitual mindset and calculated reasoning.
F-A: Interlinear Construed Text
Ὅτε when ἤμην I-was νήπιος child-NOM ἐλάλουν I-was-speaking-IMPF ὡς as νήπιος child-NOM ἐφρόνουν I-was-thinking-IMPF ὡς as νήπιος child-NOM ἐλογιζόμην I-was-reasoning-IMPF ὡς as νήπιος child-NOM ὅτε when γέγονα I-have-become-PERF ἀνήρ man-NOM κατήργηκα I-have-put-away-PERF τὰ the-things-ACC τοῦ of-the-GEN νηπίου child-GEN
Hóte (HO-te) when ḗmēn (Ē-mēn) I-was nḗpios (NĒ-pi-os) child-NOM eláloun (e-LA-lun) I-was-speaking-IMPF hōs (hōs) as nḗpios (NĒ-pi-os) child-NOM ephrónoun (e-PHRO-nun) I-was-thinking-IMPF hōs (hōs) as nḗpios (NĒ-pi-os) child-NOM elogizómēn (e-lo-gi-ZO-mēn) I-was-reasoning-IMPF hōs (hōs) as nḗpios (NĒ-pi-os) child-NOM hóte (HO-te) when gégona (GE-go-na) I-have-become-PERF anḗr (a-NĒR) man-NOM katḗrgēka (ka-TĒR-gē-ka) I-have-put-away-PERF tà (ta) the-things-ACC toû (tu) of-the-GEN nēpíou (nē-PI-u) child-GEN
F-B: Natural Text with Translation
Ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου.
Hóte ḗmēn nḗpios, eláloun hōs nḗpios, ephrónoun hōs nḗpios, elogizómēn hōs nḗpios; hóte gégona anḗr, katḗrgēka tà toû nēpíou.
“When I was a child, I used to speak as a child, I used to think as a child, I used to reason as a child; when I have become a man, I have put away the things of the child.”
F-C: Original Script with Romanization
Ὅτε ἤμην νήπιος, ἐλάλουν ὡς νήπιος, ἐφρόνουν ὡς νήπιος, ἐλογιζόμην ὡς νήπιος· ὅτε γέγονα ἀνήρ, κατήργηκα τὰ τοῦ νηπίου.
Hóte ḗmēn nḗpios, eláloun hōs nḗpios, ephrónoun hōs nḗpios, elogizómēn hōs nḗpios; hóte gégona anḗr, katḗrgēka tà toû nēpíou.
F-D: Grammar and Vocabulary Notes
The passage presents three imperfect tense verbs in parallel: ἐλάλουν (I was speaking), ἐφρόνουν (I was thinking), and ἐλογιζόμην (I was reasoning). Paul deliberately uses φρονέω and λογίζομαι together to capture the full range of childish cognition—both the habitual mindset (ἐφρόνουν) and the calculated reasoning (ἐλογιζόμην) characteristic of immaturity.
The verb κατήργηκα (katḗrgēka) is perfect tense of καταργέω (katargéō), meaning “to render inoperative, abolish, put away.” The perfect tense indicates completed action with ongoing results—the childish ways have been definitively set aside.
The contrast between νήπιος (nḗpios, “infant, child”) and ἀνήρ (anḗr, “man, adult male”) frames the discussion of spiritual maturity in the broader chapter about love being the superior way.
F-E: Literary Commentary
This verse appears within Paul’s famous discourse on ἀγάπη (agápē, “love”) in 1 Corinthians 13. The apostle uses the analogy of childhood to adulthood as a figure for the partial knowledge available now versus the complete knowledge available in the age to come.
The rhetorical structure with triple repetition (ὡς νήπιος... ὡς νήπιος... ὡς νήπιος) creates memorable rhythm while emphasizing the comprehensive nature of childish cognition. By choosing three different verbs—speaking, thinking (dispositionally), and reasoning—Paul covers the full range of cognitive and communicative immaturity.
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The following fifteen examples form a coherent philosophical dialogue between a teacher (διδάσκαλος, didáskalos) and a student (μαθητής, mathētḗs) about the nature of wisdom and right thinking.
Part A: Interlinear Construed Text
53.16a Ὁ the-NOM μαθητής student-NOM ἠρώτησεν asked-AOR τὸν the-ACC διδάσκαλον teacher-ACC πῶς how δεῖ it-is-necessary φρονεῖν to-think-INF
53.16b Ho (ho) the-NOM mathētḗs (ma-thē-TĒS) student-NOM ērṓtēsen (ē-RŌ-tē-sen) asked-AOR tòn (ton) the-ACC didáskalon (di-DA-ska-lon) teacher-ACC pôs (pōs) how deî (dei) it-is-necessary phroneîn (phro-NEIN) to-think-INF
53.17a Τέκνον child-VOC λογίζου reason-2SG.IMPV.MID πρῶτον first περὶ concerning τῶν the-GEN.PL ἀρχῶν principles-GEN τῆς the-GEN σοφίας wisdom-GEN
53.17b Téknon (TE-knon) child-VOC logízu (lo-GI-zu) reason-2SG.IMPV.MID prôton (PRŌ-ton) first perì (pe-RI) concerning tôn (tōn) the-GEN.PL archôn (ar-KHŌN) principles-GEN tês (tēs) the-GEN sophías (so-PHI-as) wisdom-GEN
53.18a Νομίζω I-suppose ὅτι that ἡ the-NOM σοφία wisdom-NOM ἐστὶν is χαλεπή difficult-NOM εὑρεῖν to-find-INF
53.18b Nomízō (no-MI-zō) I-suppose hóti (HO-ti) that hē (hē) the-NOM sophía (so-PHI-a) wisdom-NOM estìn (e-STIN) is chalepḗ (kha-le-PĒ) difficult-NOM heureîn (heu-REIN) to-find-INF
53.19a Μὴ not φρόνει think-2SG.IMPV οὕτως thus ἀλλὰ but λογίζου reason-2SG.IMPV καθ’ according-to ἡμέραν day-ACC
53.19b Mḕ (mē) not phrónei (PHRO-nei) think-2SG.IMPV hoútōs (HU-tōs) thus allà (al-LA) but logízu (lo-GI-zu) reason-2SG.IMPV kath’ (kath) according-to hēméran (hē-ME-ran) day-ACC
53.20a Τί what λογίζονται do-reckon-3PL οἱ the-NOM.PL φιλόσοφοι philosophers-NOM περὶ concerning τοῦ the-GEN ἀληθοῦς truth-GEN
53.20b Tí (ti) what logízontai (lo-GI-zon-tai) do-reckon-3PL hoi (hoi) the-NOM.PL philósophoi (phi-LO-so-phoi) philosophers-NOM perì (pe-RI) concerning toû (tu) the-GEN alēthoûs (a-lē-THUS) truth-GEN
53.21a Οἱ the-NOM.PL μὲν indeed φρονοῦσιν think-3PL τὸ the-ACC ἀληθὲς truth-ACC εἶναι to-be ἕν one οἱ the-NOM.PL δὲ but πολλά many-ACC
53.21b Hoi (hoi) the-NOM.PL mèn (men) indeed phronoûsin (phro-NU-sin) think-3PL tò (to) the-ACC alēthès (a-lē-THES) truth-ACC eînai (EI-nai) to-be hèn (hen) one hoi (hoi) the-NOM.PL dè (de) but pollá (pol-LA) many-ACC
53.22a Ἐλογισάμην I-reasoned-AOR ἐν in ἐμαυτῷ myself-DAT καὶ and εὗρον I-found-AOR ὅτι that ἡ the-NOM ἀλήθεια truth-NOM μία one-NOM ἐστίν is
53.22b Elogisámēn (e-lo-gi-SA-mēn) I-reasoned-AOR en (en) in emautô (e-mau-TŌ) myself-DAT kaì (kai) and heûron (HEU-ron) I-found-AOR hóti (HO-ti) that hē (hē) the-NOM alḗtheia (a-LĒ-thei-a) truth-NOM mía (MI-a) one-NOM estín (e-STIN) is
53.23a Καλῶς well λογίζῃ you-reason-2SG τέκνον child-VOC οὕτως thus φρόνει think-2SG.IMPV πάντοτε always
53.23b Kalôs (ka-LŌS) well logízē (lo-GI-zē) you-reason-2SG téknon (TE-knon) child-VOC hoútōs (HU-tōs) thus phrónei (PHRO-nei) think-2SG.IMPV pántote (PAN-to-te) always
53.24a Ἀλλὰ but πῶς how λογισθήσεται will-be-reckoned-FUT.PASS ἡ the-NOM πίστις faith-NOM εἰς unto δικαιοσύνην righteousness-ACC
53.24b Allà (al-LA) but pôs (pōs) how logisthḗsetai (lo-gi-STHĒ-se-tai) will-be-reckoned-FUT.PASS hē (hē) the-NOM pístis (PI-stis) faith-NOM eis (eis) unto dikaiosýnēn (di-kai-o-SU-nēn) righteousness-ACC
53.25a Ὁ the-NOM πιστεύων believing-PTCP.NOM λογίζεται is-reckoned-3SG δίκαιος righteous-NOM ὑπὸ by τοῦ the-GEN θεοῦ God-GEN
53.25b Ho (ho) the-NOM pisteúōn (pi-STEU-ōn) believing-PTCP.NOM logízetai (lo-GI-ze-tai) is-reckoned-3SG díkaios (DI-kai-os) righteous-NOM hypò (hu-PO) by toû (tu) the-GEN theoû (the-U) God-GEN
53.26a Νῦν now νομίζω I-suppose ὅτι that κατανοῶ I-understand τὴν the-ACC ὁδὸν way-ACC τῆς the-GEN σοφίας wisdom-GEN
53.26b Nûn (nun) now nomízō (no-MI-zō) I-suppose hóti (HO-ti) that katanoô (ka-ta-no-Ō) I-understand tḕn (tēn) the-ACC hodòn (ho-DON) way-ACC tês (tēs) the-GEN sophías (so-PHI-as) wisdom-GEN
53.27a Μὴ not νόμιζε suppose-2SG.IMPV ὅτι that ἤδη already τέλειος perfect-NOM εἶ you-are ἀλλὰ but φρόνει think-2SG.IMPV ταπεινῶς humbly
53.27b Mḕ (mē) not nómize (NO-mi-ze) suppose-2SG.IMPV hóti (HO-ti) that ḗdē (Ē-dē) already téleios (TE-lei-os) perfect-NOM eî (ei) you-are allà (al-LA) but phrónei (PHRO-nei) think-2SG.IMPV tapeinôs (ta-pei-NŌS) humbly
53.28a Ὁ the-NOM σοφὸς wise-NOM λογίζεται reckons-3SG ἑαυτὸν himself-ACC μωρόν foolish-ACC ἵνα in-order-that σοφὸς wise-NOM γένηται he-may-become-AOR.SUBJ
53.28b Ho (ho) the-NOM sophòs (so-PHOS) wise-NOM logízetai (lo-GI-ze-tai) reckons-3SG heautòn (he-au-TON) himself-ACC mōrón (mō-RON) foolish-ACC hína (HI-na) in-order-that sophòs (so-PHOS) wise-NOM génētai (GE-nē-tai) he-may-become-AOR.SUBJ
53.29a Διδάσκαλε teacher-VOC τί what φρονεῖς do-you-think σὺ you-NOM περὶ concerning τούτων these-GEN.PL
53.29b Didáskale (di-DA-ska-le) teacher-VOC tí (ti) what phroneîs (phro-NEIS) do-you-think sỳ (su) you-NOM perì (pe-RI) concerning toútōn (TU-tōn) these-GEN.PL
53.30a Φρονῶ I-think ὅτι that ὁ the-NOM λογιζόμενος one-reasoning-PTCP.NOM καλῶς well εὑρήσει will-find-FUT τὴν the-ACC ἀλήθειαν truth-ACC ἐν in καιρῷ time-DAT
53.30b Phronô (phro-NŌ) I-think hóti (HO-ti) that ho (ho) the-NOM logizómenos (lo-gi-ZO-me-nos) one-reasoning-PTCP.NOM kalôs (ka-LŌS) well heurḗsei (heu-RĒ-sei) will-find-FUT tḕn (tēn) the-ACC alḗtheian (a-LĒ-thei-an) truth-ACC en (en) in kairô (kai-RŌ) time-DAT
Part B: Natural Sentences
53.16 Ὁ μαθητὴς ἠρώτησεν τὸν διδάσκαλον πῶς δεῖ φρονεῖν. Ho mathētḕs ērṓtēsen tòn didáskalon pôs deî phroneîn. “The student asked the teacher how one must think.”
53.17 Τέκνον, λογίζου πρῶτον περὶ τῶν ἀρχῶν τῆς σοφίας. Téknon, logízu prôton perì tôn archôn tês sophías. “Child, reason first concerning the principles of wisdom.”
53.18 Νομίζω ὅτι ἡ σοφία ἐστὶν χαλεπὴ εὑρεῖν. Nomízō hóti hē sophía estìn chalepḕ heureîn. “I suppose that wisdom is difficult to find.”
53.19 Μὴ φρόνει οὕτως, ἀλλὰ λογίζου καθ’ ἡμέραν. Mḕ phrónei hoútōs, allà logízu kath’ hēméran. “Do not think thus, but reason day by day.”
53.20 Τί λογίζονται οἱ φιλόσοφοι περὶ τοῦ ἀληθοῦς; Tí logízontai hoi philósophoi perì toû alēthoûs? “What do the philosophers reckon concerning truth?”
53.21 Οἱ μὲν φρονοῦσιν τὸ ἀληθὲς εἶναι ἕν, οἱ δὲ πολλά. Hoi mèn phronoûsin tò alēthès eînai hèn, hoi dè pollá. “Some think truth to be one, but others many.”
53.22 Ἐλογισάμην ἐν ἐμαυτῷ καὶ εὗρον ὅτι ἡ ἀλήθεια μία ἐστίν. Elogisámēn en emautô kaì heûron hóti hē alḗtheia mía estín. “I reasoned within myself and found that truth is one.”
53.23 Καλῶς λογίζῃ, τέκνον· οὕτως φρόνει πάντοτε. Kalôs logízē, téknon; hoútōs phrónei pántote. “You reason well, child; always think thus.”
53.24 Ἀλλὰ πῶς λογισθήσεται ἡ πίστις εἰς δικαιοσύνην; Allà pôs logisthḗsetai hē pístis eis dikaiosýnēn? “But how will faith be reckoned unto righteousness?”
53.25 Ὁ πιστεύων λογίζεται δίκαιος ὑπὸ τοῦ θεοῦ. Ho pisteúōn logízetai díkaios hypò toû theoû. “The one believing is reckoned righteous by God.”
53.26 Νῦν νομίζω ὅτι κατανοῶ τὴν ὁδὸν τῆς σοφίας. Nûn nomízō hóti katanoô tḕn hodòn tês sophías. “Now I suppose that I understand the way of wisdom.”
53.27 Μὴ νόμιζε ὅτι ἤδη τέλειος εἶ, ἀλλὰ φρόνει ταπεινῶς. Mḕ nómize hóti ḗdē téleios eî, allà phrónei tapeinôs. “Do not suppose that you are already perfect, but think humbly.”
53.28 Ὁ σοφὸς λογίζεται ἑαυτὸν μωρὸν ἵνα σοφὸς γένηται. Ho sophòs logízetai heautòn mōròn hína sophòs génētai. “The wise person reckons himself foolish in order that he may become wise.”
53.29 Διδάσκαλε, τί φρονεῖς σὺ περὶ τούτων; Didáskale, tí phroneîs sỳ perì toútōn? “Teacher, what do you yourself think concerning these things?”
53.30 Φρονῶ ὅτι ὁ λογιζόμενος καλῶς εὑρήσει τὴν ἀλήθειαν ἐν καιρῷ. Phronô hóti ho logizómenos kalôs heurḗsei tḕn alḗtheian en kairô. “I think that the one reasoning well will find truth in due time.”
Part C: Target Language Only
53.16 Ὁ μαθητὴς ἠρώτησεν τὸν διδάσκαλον πῶς δεῖ φρονεῖν. Ho mathētḕs ērṓtēsen tòn didáskalon pôs deî phroneîn.
53.17 Τέκνον, λογίζου πρῶτον περὶ τῶν ἀρχῶν τῆς σοφίας. Téknon, logízu prôton perì tôn archôn tês sophías.
53.18 Νομίζω ὅτι ἡ σοφία ἐστὶν χαλεπὴ εὑρεῖν. Nomízō hóti hē sophía estìn chalepḕ heureîn.
53.19 Μὴ φρόνει οὕτως, ἀλλὰ λογίζου καθ’ ἡμέραν. Mḕ phrónei hoútōs, allà logízu kath’ hēméran.
53.20 Τί λογίζονται οἱ φιλόσοφοι περὶ τοῦ ἀληθοῦς; Tí logízontai hoi philósophoi perì toû alēthoûs?
53.21 Οἱ μὲν φρονοῦσιν τὸ ἀληθὲς εἶναι ἕν, οἱ δὲ πολλά. Hoi mèn phronoûsin tò alēthès eînai hèn, hoi dè pollá.
53.22 Ἐλογισάμην ἐν ἐμαυτῷ καὶ εὗρον ὅτι ἡ ἀλήθεια μία ἐστίν. Elogisámēn en emautô kaì heûron hóti hē alḗtheia mía estín.
53.23 Καλῶς λογίζῃ, τέκνον· οὕτως φρόνει πάντοτε. Kalôs logízē, téknon; hoútōs phrónei pántote.
53.24 Ἀλλὰ πῶς λογισθήσεται ἡ πίστις εἰς δικαιοσύνην; Allà pôs logisthḗsetai hē pístis eis dikaiosýnēn?
53.25 Ὁ πιστεύων λογίζεται δίκαιος ὑπὸ τοῦ θεοῦ. Ho pisteúōn logízetai díkaios hypò toû theoû.
53.26 Νῦν νομίζω ὅτι κατανοῶ τὴν ὁδὸν τῆς σοφίας. Nûn nomízō hóti katanoô tḕn hodòn tês sophías.
53.27 Μὴ νόμιζε ὅτι ἤδη τέλειος εἶ, ἀλλὰ φρόνει ταπεινῶς. Mḕ nómize hóti ḗdē téleios eî, allà phrónei tapeinôs.
53.28 Ὁ σοφὸς λογίζεται ἑαυτὸν μωρὸν ἵνα σοφὸς γένηται. Ho sophòs logízetai heautòn mōròn hína sophòs génētai.
53.29 Διδάσκαλε, τί φρονεῖς σὺ περὶ τούτων; Didáskale, tí phroneîs sỳ perì toútōn?
53.30 Φρονῶ ὅτι ὁ λογιζόμενος καλῶς εὑρήσει τὴν ἀλήθειαν ἐν καιρῷ. Phronô hóti ho logizómenos kalôs heurḗsei tḕn alḗtheian en kairô.
Part D: Grammar Notes for Genre Section
The dialogue demonstrates several advanced constructions with the verbs of thinking.
The articular infinitive with δεῖ (deî, “it is necessary”): πῶς δεῖ φρονεῖν (pôs deî phroneîn, “how one must think”) shows the complementary infinitive construction.
The middle imperative λογίζου (logízu) differs from active imperatives in emphasizing the subject’s involvement in the action—”reason for yourself, consider within yourself.”
The μέν...δέ construction (οἱ μὲν... οἱ δέ, hoi mèn... hoi dè) creates balanced contrast between two positions without favoring either.
The purpose clause with ἵνα + subjunctive (ἵνα σοφὸς γένηται, hína sophòs génētai) shows the expected construction for expressing purpose in Koine.
The present participle ὁ λογιζόμενος (ho logizómenos, “the one reasoning”) functions substantively with the article, a very common Greek construction equivalent to English relative clauses.
The future passive λογισθήσεται (logisthḗsetai) preserves the forensic/accounting sense of the verb—faith will be “credited” or “entered into the account” as righteousness.
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λογίζομαι (lo-GI-zo-mai): stress on the second syllable, gamma pronounced as in English “go”
φρονέω (phro-NE-ō): the phi (φ) is an aspirated p, like English “p” in “pot”; stress on the second syllable
νομίζω (no-MI-zō): stress on the second syllable, zeta pronounced as English “z”
ἐφρόνουν (e-PHRO-noun): augmented imperfect; diphthong -ου- pronounced like “oo” in “food”
ἐλογιζόμην (e-lo-gi-ZO-mēn): four syllables with stress on third
IPA Transcriptions
λογίζομαι: /lo.ɡí.zo.mai/
φρονέω: /pʰro.né.ɔː/
νομίζω: /no.mí.zɔː/
Common Pronunciation Errors for English Speakers
Avoid pronouncing gamma (γ) as a “j” sound—it is always a hard “g” as in “go.” The Greek φ (phi) is not pronounced like English “f” but as an aspirated “p.” The Greek θ (theta) is not like English “th” in “the” but aspirated “t.” The Greek χ (chi) is not “ch” as in “church” but an aspirated “k” or the sound in Scottish “loch.”
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The Latinum Institute has been creating language learning materials since 2006. This Koine Greek course follows the frequency-based vocabulary acquisition method, presenting words in order of their usefulness and occurrence in authentic texts.
Our interlinear construed text approach enables autodidact learners to process Greek sentence structure naturally, without the confusion of back-translating from English word order. By presenting each word with its grammatical function alongside romanization and pronunciation, learners develop reading fluency more rapidly than through traditional grammar-translation methods.
Koine Greek—the “common” Greek of the Hellenistic period (roughly 300 BCE to 300 CE)—was the lingua franca of the eastern Mediterranean world. It is the language of the New Testament, the Septuagint (Greek Old Testament), and countless philosophical, scientific, and literary works. Learning Koine opens access to foundational texts of Western civilization in their original language.
The semantic precision of Greek cognitive vocabulary, as demonstrated in this lesson, exemplifies why reading in the original language reveals nuances invisible in translation.
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✓ Lesson 53 Koine Greek complete
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