πῶς (pōs) - How? In What Manner?
Welcome to Lesson 59 of the Latinum Institute Language Course in Koine Greek. This lesson focuses on the interrogative adverb πῶς (pōs), meaning “how?” — one of the most frequently used question words in the Greek New Testament, appearing over one hundred times.
The English word “how” encompasses several distinct functions: asking about manner (”How did you do it?”), expressing surprise (”How wonderful!”), and questioning possibility (”How can this be?”). Koine Greek captures all these nuances through πῶς, but with particular grammatical patterns that distinguish each usage.
πῶς derives from the same Proto-Indo-European root as the Latin quō and English interrogatives. In Koine Greek, it functions as an adverb that typically occupies the initial position in a question, immediately signaling to the listener that an interrogative clause follows. Unlike nouns or pronouns that decline, πῶς remains invariable — it never changes form regardless of context.
This lesson demonstrates πῶς in its primary functions: (1) genuine information-seeking questions about manner or means, (2) rhetorical questions implying impossibility or absurdity, (3) exclamatory expressions of intensity or degree, and (4) indirect questions embedded within larger statements.
For the complete course index, visit: https://latinum.substack.com/p/index
FAQ: What does “how” mean in Koine Greek?
In Koine Greek, “how” is expressed by πῶς (pōs), an interrogative adverb used to ask about manner, means, degree, or possibility. It appears at the beginning of questions and can express genuine inquiry, rhetorical doubt, or emphatic exclamation.
Key Takeaways -
πῶς is an invariable interrogative adverb meaning “how? in what manner? by what means?” -
It typically occupies clause-initial position -
It can express genuine questions, rhetorical impossibility, or exclamatory intensity -
Combined with particles like οὖν (therefore) or δέ (but), it forms emphatic question phrases -
In indirect questions, πῶς introduces embedded clauses after verbs of knowing, seeing, or telling
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Koine Greek uses the Greek alphabet, written left-to-right. This course employs a simplified transliteration system based on standard academic conventions: -
Vowels: α = a, ε = e, η = ē, ι = i, ο = o, υ = y/u, ω = ō -
Diphthongs: αι = ai, ει = ei, οι = oi, ου = ou, αυ = au, ευ = eu -
Consonants largely correspond to English equivalents -
γ before κ, γ, χ, ξ = “ng” sound -
χ = ch (as in Scottish “loch”), φ = ph, θ = th, ψ = ps -
Rough breathing (῾) = initial “h” sound -
Accents (´ ` ῀) indicate pitch/stress; circumflex (῀) indicates long vowel
The word πῶς carries a circumflex accent on omega, indicating a long “o” sound with falling pitch: /pôːs/.
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59.1a πῶς how δύναται is-able οὗτος this-man ἡμῖν to-us-DAT δοῦναι to-give τὴν the-ACC σάρκα flesh-ACC φαγεῖν to-eat
59.1b pōs (pohs) how dynatai (DY-na-tai) is-able houtos (HOO-tos) this-man hēmin (hay-MEEN) to-us-DAT dounai (DOO-nai) to-give tēn (tayn) the-ACC sarka (SAR-ka) flesh-ACC phagein (fa-GAYN) to-eat
59.2a πῶς how ἐρεῖς will-you-say τῷ to-the-DAT ἀδελφῷ brother-DAT σου your-GEN
59.2b pōs (pohs) how ereis (e-RAYS) will-you-say tō (toh) to-the-DAT adelphō (a-del-FOH) brother-DAT sou (soo) your-GEN
59.3a πῶς how οὖν therefore Δαυὶδ David-NOM ἐν in πνεύματι spirit-DAT κύριον lord-ACC αὐτὸν him-ACC καλεῖ calls
59.3b pōs (pohs) how oun (oon) therefore Dauid (da-WEED) David-NOM en (en) in pneumati (PNEW-ma-ti) spirit-DAT kyrion (KY-ri-on) lord-ACC auton (ow-TON) him-ACC kalei (ka-LAY) calls
59.4a ἴδε behold πῶς how ἐφίλει he-was-loving αὐτόν him-ACC
59.4b ide (EE-de) behold pōs (pohs) how ephilei (e-FEE-lay) he-was-loving auton (ow-TON) him-ACC
59.5a πῶς how δυσκόλως with-difficulty οἱ the-NOM-PL τὰ the-ACC-PL χρήματα riches-ACC ἔχοντες having-NOM-PL εἰσελεύσονται will-enter εἰς into τὴν the-ACC βασιλείαν kingdom-ACC τοῦ of-the-GEN θεοῦ God-GEN
59.5b pōs (pohs) how dyskolōs (dys-KO-lohs) with-difficulty hoi (hoy) the-NOM-PL ta (ta) the-ACC-PL chrēmata (KRAY-ma-ta) riches-ACC echontes (E-khon-tes) having-NOM-PL eiseleusontai (ays-e-LEW-son-tai) will-enter eis (ays) into tēn (tayn) the-ACC basileian (ba-si-LAY-an) kingdom-ACC tou (too) of-the-GEN theou (the-OO) God-GEN
59.6a πῶς how οὐκ not ἔχετε have-you πίστιν faith-ACC
59.6b pōs (pohs) how ouk (ook) not echete (E-khe-te) have-you pistin (PIS-tin) faith-ACC
59.7a διηγήσατο he-narrated αὐτοῖς to-them-DAT πῶς how ἐν on τῇ the-DAT ὁδῷ road-DAT εἶδεν he-saw τὸν the-ACC κύριον Lord-ACC
59.7b diēgēsato (dee-ay-GAY-sa-to) he-narrated autois (ow-TOYS) to-them-DAT pōs (pohs) how en (en) on tē (tay) the-DAT hodō (ho-DOH) road-DAT eiden (AY-den) he-saw ton (ton) the-ACC kyrion (KY-ri-on) Lord-ACC
59.8a πῶς how ἀνεῴχθησάν were-opened σου your-GEN οἱ the-NOM-PL ὀφθαλμοί eyes-NOM-PL
59.8b pōs (pohs) how aneōchthēsan (a-ne-OHK-thay-san) were-opened sou (soo) your-GEN hoi (hoy) the-NOM-PL ophthalmoi (of-thal-MOY) eyes-NOM-PL
59.9a ἕκαστος each-one-NOM δὲ but βλεπέτω let-watch πῶς how ἐποικοδομεῖ he-builds-upon
59.9b hekastos (HE-kas-tos) each-one-NOM de (de) but blepetō (ble-PE-toh) let-watch pōs (pohs) how epoikododomei (ep-oy-ko-do-MAY) he-builds-upon
59.10a μνημόνευε remember-IMP οὖν therefore πῶς how εἴληφας you-have-received καὶ and ἤκουσας you-heard
59.10b mnēmoneue (mnay-MO-new-e) remember-IMP oun (oon) therefore pōs (pohs) how eilēphas (AY-lay-fas) you-have-received kai (kai) and ēkousas (AY-koo-sas) you-heard
59.11a πῶς how δύναται is-able Σατανᾶς Satan-NOM Σατανᾶν Satan-ACC ἐκβάλλειν to-cast-out
59.11b pōs (pohs) how dynatai (DY-na-tai) is-able Satanas (sa-ta-NAS) Satan-NOM Satanan (sa-ta-NAN) Satan-ACC ekballein (ek-BAL-layn) to-cast-out
59.12a καὶ and πῶς how ἡμεῖς we-NOM ἀκούομεν hear ἕκαστος each-one-NOM τῇ in-the-DAT ἰδίᾳ own-DAT διαλέκτῳ language-DAT ἡμῶν our-GEN
59.12b kai (kai) and pōs (pohs) how hēmeis (hay-MAYS) we-NOM akouomen (a-KOO-o-men) hear hekastos (HE-kas-tos) each-one-NOM tē (tay) in-the-DAT idia (i-DEE-a) own-DAT dialektō (dee-a-LEK-toh) language-DAT hēmōn (hay-MOHN) our-GEN
59.13a πῶς how σὺ you-NOM Ἰουδαῖος Jew-NOM ὢν being παρ᾽ from ἐμοῦ me-GEN πιεῖν to-drink αἰτεῖς ask
59.13b pōs (pohs) how sy (sy) you-NOM Ioudaios (ee-oo-DAI-os) Jew-NOM ōn (ohn) being par’ (par) from emou (e-MOO) me-GEN piein (pee-AYN) to-drink aiteis (ai-TAYS) ask
59.14a πῶς how οὗτος this-man-NOM γράμματα letters-ACC οἶδεν knows μὴ not μεμαθηκώς having-learned-NOM
59.14b pōs (pohs) how houtos (HOO-tos) this-man-NOM grammata (GRAM-ma-ta) letters-ACC oiden (OY-den) knows mē (may) not memathēkōs (me-ma-thay-KOHS) having-learned-NOM
59.15a πῶς how οὖν therefore πληρωθῶσιν may-be-fulfilled αἱ the-NOM-PL γραφαί Scriptures-NOM-PL
59.15b pōs (pohs) how oun (oon) therefore plērōthōsin (play-roh-THOH-sin) may-be-fulfilled hai (hai) the-NOM-PL graphai (gra-FAI) Scriptures-NOM-PL
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59.1 πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα φαγεῖν; pōs dynatai houtos hēmin dounai tēn sarka phagein? “How can this man give us his flesh to eat?”
59.2 πῶς ἐρεῖς τῷ ἀδελφῷ σου; pōs ereis tō adelphō sou? “How will you say to your brother?”
59.3 πῶς οὖν Δαυὶδ ἐν πνεύματι κύριον αὐτὸν καλεῖ; pōs oun Dauid en pneumati kyrion auton kalei? “How then does David in the Spirit call him Lord?”
59.4 ἴδε πῶς ἐφίλει αὐτόν. ide pōs ephilei auton. “See how he loved him!”
59.5 πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰσελεύσονται εἰς τὴν βασιλείαν τοῦ θεοῦ. pōs dyskolōs hoi ta chrēmata echontes eiseleusontai eis tēn basileian tou theou. “How hard it is for those who have riches to enter the kingdom of God!”
59.6 πῶς οὐκ ἔχετε πίστιν; pōs ouk echete pistin? “How is it that you have no faith?”
59.7 διηγήσατο αὐτοῖς πῶς ἐν τῇ ὁδῷ εἶδεν τὸν κύριον. diēgēsato autois pōs en tē hodō eiden ton kyrion. “He narrated to them how he saw the Lord on the road.”
59.8 πῶς ἀνεῴχθησάν σου οἱ ὀφθαλμοί; pōs aneōchthēsan sou hoi ophthalmoi? “How were your eyes opened?”
59.9 ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ. hekastos de blepetō pōs epoikodomei. “But let each one watch how he builds upon it.”
59.10 μνημόνευε οὖν πῶς εἴληφας καὶ ἤκουσας. mnēmoneue oun pōs eilēphas kai ēkousas. “Remember therefore how you have received and heard.”
59.11 πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν; pōs dynatai Satanas Satanan ekballein? “How can Satan cast out Satan?”
59.12 καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν; kai pōs hēmeis akouomen hekastos tē idia dialektō hēmōn? “And how is it that we each hear in our own native language?”
59.13 πῶς σὺ Ἰουδαῖος ὢν παρ᾽ ἐμοῦ πιεῖν αἰτεῖς; pōs sy Ioudaios ōn par’ emou piein aiteis? “How is it that you, being a Jew, ask a drink from me?”
59.14 πῶς οὗτος γράμματα οἶδεν μὴ μεμαθηκώς; pōs houtos grammata oiden mē memathēkōs? “How does this man know letters, having never learned?”
59.15 πῶς οὖν πληρωθῶσιν αἱ γραφαί; pōs oun plērōthōsin hai graphai? “How then should the Scriptures be fulfilled?”
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59.1 πῶς δύναται οὗτος ἡμῖν δοῦναι τὴν σάρκα φαγεῖν; pōs dynatai houtos hēmin dounai tēn sarka phagein?
59.2 πῶς ἐρεῖς τῷ ἀδελφῷ σου; pōs ereis tō adelphō sou?
59.3 πῶς οὖν Δαυὶδ ἐν πνεύματι κύριον αὐτὸν καλεῖ; pōs oun Dauid en pneumati kyrion auton kalei?
59.4 ἴδε πῶς ἐφίλει αὐτόν. ide pōs ephilei auton.
59.5 πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες εἰσελεύσονται εἰς τὴν βασιλείαν τοῦ θεοῦ. pōs dyskolōs hoi ta chrēmata echontes eiseleusontai eis tēn basileian tou theou.
59.6 πῶς οὐκ ἔχετε πίστιν; pōs ouk echete pistin?
59.7 διηγήσατο αὐτοῖς πῶς ἐν τῇ ὁδῷ εἶδεν τὸν κύριον. diēgēsato autois pōs en tē hodō eiden ton kyrion.
59.8 πῶς ἀνεῴχθησάν σου οἱ ὀφθαλμοί; pōs aneōchthēsan sou hoi ophthalmoi?
59.9 ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ. hekastos de blepetō pōs epoikodomei.
59.10 μνημόνευε οὖν πῶς εἴληφας καὶ ἤκουσας. mnēmoneue oun pōs eilēphas kai ēkousas.
59.11 πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν; pōs dynatai Satanas Satanan ekballein?
59.12 καὶ πῶς ἡμεῖς ἀκούομεν ἕκαστος τῇ ἰδίᾳ διαλέκτῳ ἡμῶν; kai pōs hēmeis akouomen hekastos tē idia dialektō hēmōn?
59.13 πῶς σὺ Ἰουδαῖος ὢν παρ᾽ ἐμοῦ πιεῖν αἰτεῖς; pōs sy Ioudaios ōn par’ emou piein aiteis?
59.14 πῶς οὗτος γράμματα οἶδεν μὴ μεμαθηκώς; pōs houtos grammata oiden mē memathēkōs?
59.15 πῶς οὖν πληρωθῶσιν αἱ γραφαί; pōs oun plērōthōsin hai graphai?
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These are the grammar rules for πῶς (how):
1. Basic Function and Form
πῶς is an interrogative adverb that never changes form. It belongs to the category of “question words” alongside τίς/τί (who/what), ποῦ (where), πότε (when), and διὰ τί (why). The circumflex accent on the omega distinguishes the interrogative πῶς from the enclitic indefinite πως (somehow, in some way), which lacks the accent or carries it on the final syllable only under certain conditions.
2. Semantic Functions
πῶς serves four primary semantic functions in Koine Greek:
Manner/Means Questions: The most basic function asks about the way something is done. -
πῶς ἐποικοδομεῖ; “How does he build?”
Rhetorical Questions of Impossibility: πῶς often introduces questions implying that something cannot or should not happen. -
πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν; “How can Satan cast out Satan?” (implying: he cannot)
Exclamatory Function: When combined with adverbs of degree, πῶς expresses intensity. -
πῶς δυσκόλως... “How hard it is...!”
Indirect Questions: πῶς introduces embedded clauses after verbs of perception, narration, or cognition. -
διηγήσατο αὐτοῖς πῶς εἶδεν τὸν κύριον “He narrated to them how he saw the Lord”
3. Syntactic Position
In direct questions, πῶς typically occupies clause-initial position, immediately preceding the verb or subject. In indirect questions, it follows the main verb and introduces the subordinate clause.
4. Common Combinations -
πῶς οὖν (how then/therefore) — introduces logical consequences or challenges -
πῶς δέ (but how) — introduces contrasts -
καὶ πῶς (and how) — expresses surprise or continuation -
πῶς οὐ/οὐκ (how not) — expects affirmative answer
5. Mood Selection
With the indicative mood, πῶς asks factual questions about how something happened or happens. With the subjunctive (especially deliberative), it asks about what should be done. With the optative (rare in Koine), it expresses potential or polite inquiry.
Common Mistakes -
Confusing πῶς (interrogative, accented) with πως (indefinite enclitic, unaccented or accent on ultima) -
Placing πῶς at the end of a clause rather than the beginning -
Forgetting that rhetorical πῶς often implies impossibility, not genuine inquiry -
Omitting the question mark (;) in Greek, which resembles an English semicolon
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Usage in New Testament Literature
The interrogative πῶς appears over one hundred times in the New Testament, making it one of the most common question words. Its distribution reveals much about the rhetorical strategies of Gospel writers and epistle authors.
In the Gospels, πῶς frequently appears in dialogues where Jesus challenges his interlocutors’ assumptions. The question “How can Satan cast out Satan?” (Mark 3:23) exemplifies the rhetorical use that implies logical impossibility. Similarly, “How can a man be born when he is old?” (John 3:4) uses πῶς to express Nicodemus’s bewilderment at Jesus’s teaching about spiritual rebirth.
The Gospel of John contains a particularly dense concentration of πῶς questions, especially in Chapter 9, where the healing of the man born blind prompts repeated inquiries: “How were your eyes opened?” The repetition of πῶς throughout the chapter creates dramatic tension as various parties interrogate the healed man and his parents.
Rhetorical Force
In Hellenistic rhetorical tradition, questions introduced by πῶς often served as erotesis — rhetorical questions not seeking information but making emphatic statements. When Paul asks “How shall we who died to sin still live in it?” (Romans 6:2), he expects no answer; the question itself constitutes his argument.
Register and Formality
πῶς appears across all registers of Koine Greek, from formal theological argumentation to everyday conversation. The Samaritan woman’s question to Jesus — “How is it that you, being a Jew, ask a drink from me?” (John 4:9) — represents colloquial usage, while Paul’s deliberative questions in his epistles demonstrate more formal philosophical discourse.
Comparison with Classical Greek
Koine Greek inherited πῶς from Classical Attic, though some classical constructions became less common. The optative mood with πῶς, frequent in Classical deliberative questions, appears rarely in the New Testament, reflecting the general decline of the optative in Hellenistic Greek.
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From the Gospel of John, Chapter 9:8-12 (The Healing of the Man Born Blind)
This passage demonstrates the intensive use of πῶς as various groups question how the blind man received his sight.
Οἱ the-NOM-PL οὖν therefore γείτονες neighbors-NOM-PL καὶ and οἱ the-NOM-PL θεωροῦντες observing-NOM-PL αὐτὸν him-ACC τὸ the-ACC πρότερον formerly ὅτι that προσαίτης beggar-NOM ἦν he-was ἔλεγον were-saying Οὐχ not οὗτός this-one-NOM ἐστιν is ὁ the-NOM καθήμενος sitting-NOM καὶ and προσαιτῶν begging-NOM
Hoi (hoy) the-NOM-PL oun (oon) therefore geitones (GAY-to-nes) neighbors-NOM-PL kai (kai) and hoi (hoy) the-NOM-PL theōrountes (the-oh-ROON-tes) observing-NOM-PL auton (ow-TON) him-ACC to (to) the-ACC proteron (PRO-te-ron) formerly hoti (HO-ti) that prosaites (pros-AI-tays) beggar-NOM ēn (ayn) he-was elegon (E-le-gon) were-saying ouch (ookh) not houtos (HOO-tos) this-one-NOM estin (ES-tin) is ho (ho) the-NOM kathēmenos (ka-THAY-me-nos) sitting-NOM kai (kai) and prosaitōn (pros-ai-TOHN) begging-NOM
ἔλεγον were-saying οὖν therefore αὐτῷ to-him-DAT πῶς how ἠνεῴχθησάν were-opened σου your-GEN οἱ the-NOM-PL ὀφθαλμοί eyes-NOM-PL ἀπεκρίθη answered ἐκεῖνος that-one-NOM Ὁ the-NOM ἄνθρωπος man-NOM ὁ the-NOM λεγόμενος being-called-NOM Ἰησοῦς Jesus-NOM πηλὸν clay-ACC ἐποίησεν made καὶ and ἐπέχρισέν anointed μου my-GEN τοὺς the-ACC-PL ὀφθαλμοὺς eyes-ACC-PL
elegon (E-le-gon) were-saying oun (oon) therefore autō (ow-TOH) to-him-DAT pōs (pohs) how ēneōchthēsan (ay-ne-OHKH-thay-san) were-opened sou (soo) your-GEN hoi (hoy) the-NOM-PL ophthalmoi (of-thal-MOY) eyes-NOM-PL apekrithē (a-pe-KREE-thay) answered ekeinos (e-KAY-nos) that-one-NOM ho (ho) the-NOM anthrōpos (AN-throh-pos) man-NOM ho (ho) the-NOM legomenos (le-GO-me-nos) being-called-NOM Iēsous (ee-ay-SOOS) Jesus-NOM pēlon (pay-LON) clay-ACC epoiēsen (e-POY-ay-sen) made kai (kai) and epechrisen (e-PE-khri-sen) anointed mou (moo) my-GEN tous (toos) the-ACC-PL ophthalmous (of-thal-MOOS) eyes-ACC-PL
Οἱ οὖν γείτονες καὶ οἱ θεωροῦντες αὐτὸν τὸ πρότερον ὅτι προσαίτης ἦν ἔλεγον, Οὐχ οὗτός ἐστιν ὁ καθήμενος καὶ προσαιτῶν; Hoi oun geitones kai hoi theōrountes auton to proteron hoti prosaites ēn elegon, Ouch houtos estin ho kathēmenos kai prosaitōn?
“The neighbors therefore, and those who had observed him formerly that he was a beggar, were saying, ‘Is this not the one who was sitting and begging?’”
ἔλεγον οὖν αὐτῷ, Πῶς ἠνεῴχθησάν σου οἱ ὀφθαλμοί; ἀπεκρίθη ἐκεῖνος, Ὁ ἄνθρωπος ὁ λεγόμενος Ἰησοῦς πηλὸν ἐποίησεν καὶ ἐπέχρισέν μου τοὺς ὀφθαλμούς. elegon oun autō, Pōs ēneōchthēsan sou hoi ophthalmoi? apekrithē ekeinos, Ho anthrōpos ho legomenos Iēsous pēlon epoiēsen kai epechrisen mou tous ophthalmous.
“They said therefore to him, ‘How were your eyes opened?’ That one answered, ‘The man called Jesus made clay and anointed my eyes.’”
Οἱ οὖν γείτονες καὶ οἱ θεωροῦντες αὐτὸν τὸ πρότερον ὅτι προσαίτης ἦν ἔλεγον, Οὐχ οὗτός ἐστιν ὁ καθήμενος καὶ προσαιτῶν; ἔλεγον οὖν αὐτῷ, Πῶς ἠνεῴχθησάν σου οἱ ὀφθαλμοί; ἀπεκρίθη ἐκεῖνος, Ὁ ἄνθρωπος ὁ λεγόμενος Ἰησοῦς πηλὸν ἐποίησεν καὶ ἐπέχρισέν μου τοὺς ὀφθαλμούς.
Hoi oun geitones kai hoi theōrountes auton to proteron hoti prosaites ēn elegon, Ouch houtos estin ho kathēmenos kai prosaitōn? elegon oun autō, Pōs ēneōchthēsan sou hoi ophthalmoi? apekrithē ekeinos, Ho anthrōpos ho legomenos Iēsous pēlon epoiēsen kai epechrisen mou tous ophthalmous.
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γείτονες (geitones): nominative plural of γείτων, “neighbor” — note the masculine plural article οἱ -
θεωροῦντες (theōrountes): present active participle nominative plural of θεωρέω, “to observe, watch” -
προσαίτης (prosaites): nominative singular, “beggar” — from πρός (toward) + αἰτέω (ask) -
ἠνεῴχθησάν (ēneōchthēsan): aorist passive indicative 3rd plural of ἀνοίγω, “to open” — the augment appears on the initial vowel, and the passive ending indicates the eyes “were opened” by another agent -
ἀπεκρίθη (apekrithē): aorist passive (deponent) indicative 3rd singular of ἀποκρίνομαι, “to answer” -
πηλόν (pēlon): accusative singular, “clay, mud” — the material Jesus used for the healing -
ἐπέχρισεν (epechrisen): aorist active indicative 3rd singular of ἐπιχρίω, “to anoint upon, smear on”
The question πῶς ἠνεῴχθησάν σου οἱ ὀφθαλμοί; demonstrates πῶς in a genuine information-seeking context. The passive voice of ἀνοίγω places focus on the patient (the eyes) rather than the agent, though the agent (Jesus) is about to be revealed in the answer.
John 9 is structured around the repeated question of “how” the blind man was healed. The interrogative πῶς appears multiple times throughout the chapter (verses 10, 15, 19, 21, 26), creating a narrative rhythm that builds dramatic tension. Each group that encounters the healed man — neighbors, Pharisees, parents — asks the same essential question: How did this happen?
The repetition serves a theological purpose: while the religious authorities fixate on how the healing occurred (especially its timing on the Sabbath), they miss the significance of who performed it. The healed man’s increasingly bold responses culminate in his confession that Jesus must be “from God” (9:33).
Source: Gospel of John 9:8-11, Greek New Testament (Nestle-Aland 28th edition)
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The following dialogue demonstrates πῶς in various conversational contexts, continuing the pattern of interrogative discourse.
59.16a Διδάσκαλε Teacher-VOC πῶς how δύναμαι am-I-able νοῆσαι to-understand τὰς the-ACC-PL γραφάς Scriptures-ACC-PL
59.16b Didaskale (di-DAS-ka-le) Teacher-VOC pōs (pohs) how dynamai (DY-na-mai) am-I-able noēsai (no-AY-sai) to-understand tas (tas) the-ACC-PL graphas (gra-FAS) Scriptures-ACC-PL
59.17a πῶς how γὰρ for ἂν PARTICLE δυναίμην might-I-be-able ἐὰν unless μή not τις someone-NOM ὁδηγήσῃ guides με me-ACC
59.17b pōs (pohs) how gar (gar) for an (an) PARTICLE dynaimēn (dy-NAI-mayn) might-I-be-able ean (e-AN) unless mē (may) not tis (tis) someone-NOM hodēgēsē (ho-day-GAY-say) guides me (me) me-ACC
59.18a εἰπέ tell-IMP μοι to-me-DAT πῶς how ὁ the-NOM προφήτης prophet-NOM ταῦτα these-things-ACC ἔγραψεν wrote
59.18b eipe (AY-pe) tell-IMP moi (moy) to-me-DAT pōs (pohs) how ho (ho) the-NOM prophētēs (pro-FAY-tays) prophet-NOM tauta (TAW-ta) these-things-ACC egrapsen (E-grap-sen) wrote
59.19a σκόπει consider-IMP πῶς how ὁ the-NOM θεὸς God-NOM τοῖς to-the-DAT-PL ἀνθρώποις humans-DAT-PL ἀποκαλύπτει reveals τὴν the-ACC ἀλήθειαν truth-ACC
59.19b skopei (sko-PAY) consider-IMP pōs (pohs) how ho (ho) the-NOM theos (the-OS) God-NOM tois (toys) to-the-DAT-PL anthrōpois (an-THROH-poys) humans-DAT-PL apokalyptei (a-po-ka-LYP-tay) reveals tēn (tayn) the-ACC alētheian (a-LAY-thay-an) truth-ACC
59.20a θαυμάζω I-wonder πῶς how οἱ the-NOM-PL ἀρχαῖοι ancients-NOM-PL τοσαῦτα so-many-things-ACC ἐπίστευον believed
59.20b thaumazō (thaw-MA-zoh) I-wonder pōs (pohs) how hoi (hoy) the-NOM-PL archaioi (ar-KHAI-oy) ancients-NOM-PL tosauta (to-SAW-ta) so-many-things-ACC episteuon (e-PIS-tew-on) believed
59.21a πῶς how οὐ not γινώσκεις do-you-know ταῦτα these-things-ACC διδάσκαλος teacher-NOM ὢν being τοῦ of-the-GEN Ἰσραήλ Israel-GEN
59.21b pōs (pohs) how ou (oo) not ginōskeis (gi-NOH-skays) do-you-know tauta (TAW-ta) these-things-ACC didaskalos (di-DAS-ka-los) teacher-NOM ōn (ohn) being tou (too) of-the-GEN Israēl (is-ra-AYL) Israel-GEN
59.22a ἠρώτησεν he-asked αὐτὸν him-ACC ὁ the-NOM μαθητὴς student-NOM πῶς how δεῖ it-is-necessary προσεύχεσθαι to-pray
59.22b ērōtēsen (ay-roh-TAY-sen) he-asked auton (ow-TON) him-ACC ho (ho) the-NOM mathētēs (ma-thay-TAYS) student-NOM pōs (pohs) how dei (day) it-is-necessary proseuchesthai (pros-EW-khes-thai) to-pray
59.23a πῶς how γέγραπται has-it-been-written περὶ concerning τοῦ the-GEN υἱοῦ son-GEN τοῦ of-the-GEN ἀνθρώπου man-GEN
59.23b pōs (pohs) how gegraptai (GE-grap-tai) has-it-been-written peri (pe-RI) concerning tou (too) the-GEN huiou (hwee-OO) son-GEN tou (too) of-the-GEN anthrōpou (an-THROH-poo) man-GEN
59.24a δεῖξόν show-IMP μοι to-me-DAT πῶς how ἀναγνῶ I-may-read τὸ the-ACC βιβλίον book-ACC τοῦτο this-ACC
59.24b deixon (DAY-xon) show-IMP moi (moy) to-me-DAT pōs (pohs) how anagnō (a-na-GNOH) I-may-read to (to) the-ACC biblion (bib-LEE-on) book-ACC touto (TOO-to) this-ACC
59.25a οἶδας know-you πῶς how ἀναγινώσκεις you-read
59.25b oidas (OY-das) know-you pōs (pohs) how anaginōskeis (a-na-gi-NOH-skays) you-read
59.26a ἐρωτῶ I-ask πῶς how ταῦτα these-things-NOM ἐγένετο happened
59.26b erōtō (e-roh-TOH) I-ask pōs (pohs) how tauta (TAW-ta) these-things-NOM egeneto (e-GE-ne-to) happened
59.27a πῶς how δὲ but πιστεύσωσιν may-they-believe εἰς in ὃν whom-ACC οὐκ not ἤκουσαν they-heard
59.27b pōs (pohs) how de (de) but pisteusōsin (pis-TEW-soh-sin) may-they-believe eis (ays) in hon (hon) whom-ACC ouk (ook) not ēkousan (AY-koo-san) they-heard
59.28a ἀπήγγειλεν he-reported ἡμῖν to-us-DAT πῶς how εἶδεν he-saw τὸν the-ACC ἄγγελον angel-ACC ἐν in τῷ the-DAT οἴκῳ house-DAT αὐτοῦ his-GEN
59.28b apēngeilen (a-PAYN-gay-len) he-reported hēmin (hay-MEEN) to-us-DAT pōs (pohs) how eiden (AY-den) he-saw ton (ton) the-ACC angelon (AN-ge-lon) angel-ACC en (en) in tō (toh) the-DAT oikō (OY-koh) house-DAT autou (ow-TOO) his-GEN
59.29a κατενόησεν he-considered πῶς how πορεύσεται he-will-go πρὸς to αὐτούς them-ACC
59.29b katenoēsen (ka-te-NO-ay-sen) he-considered pōs (pohs) how poreusetai (po-REW-se-tai) he-will-go pros (pros) to autous (ow-TOOS) them-ACC
59.30a πῶς how ἀγαπᾷ loves ὁ the-NOM θεὸς God-NOM τὸν the-ACC κόσμον world-ACC
59.30b pōs (pohs) how agapa (a-ga-PA) loves ho (ho) the-NOM theos (the-OS) God-NOM ton (ton) the-ACC kosmon (KOS-mon) world-ACC
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59.16 Διδάσκαλε, πῶς δύναμαι νοῆσαι τὰς γραφάς; Didaskale, pōs dynamai noēsai tas graphas? “Teacher, how can I understand the Scriptures?”
59.17 πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσῃ με; pōs gar an dynaimēn ean mē tis hodēgēsē me? “For how might I be able unless someone guides me?”
59.18 εἰπέ μοι πῶς ὁ προφήτης ταῦτα ἔγραψεν. eipe moi pōs ho prophētēs tauta egrapsen. “Tell me how the prophet wrote these things.”
59.19 σκόπει πῶς ὁ θεὸς τοῖς ἀνθρώποις ἀποκαλύπτει τὴν ἀλήθειαν. skopei pōs ho theos tois anthrōpois apokalyptei tēn alētheian. “Consider how God reveals the truth to humans.”
59.20 θαυμάζω πῶς οἱ ἀρχαῖοι τοσαῦτα ἐπίστευον. thaumazō pōs hoi archaioi tosauta episteuon. “I wonder how the ancients believed so many things.”
59.21 πῶς οὐ γινώσκεις ταῦτα διδάσκαλος ὢν τοῦ Ἰσραήλ; pōs ou ginōskeis tauta didaskalos ōn tou Israēl? “How is it that you do not know these things, being a teacher of Israel?”
59.22 ἠρώτησεν αὐτὸν ὁ μαθητὴς πῶς δεῖ προσεύχεσθαι. ērōtēsen auton ho mathētēs pōs dei proseuchesthai. “The student asked him how one ought to pray.”
59.23 πῶς γέγραπται περὶ τοῦ υἱοῦ τοῦ ἀνθρώπου; pōs gegraptai peri tou huiou tou anthrōpou? “How has it been written concerning the Son of Man?”
59.24 δεῖξόν μοι πῶς ἀναγνῶ τὸ βιβλίον τοῦτο. deixon moi pōs anagnō to biblion touto. “Show me how I may read this book.”
59.25 οἶδας πῶς ἀναγινώσκεις; oidas pōs anaginōskeis? “Do you know how you are reading?”
59.26 ἐρωτῶ πῶς ταῦτα ἐγένετο. erōtō pōs tauta egeneto. “I ask how these things happened.”
59.27 πῶς δὲ πιστεύσωσιν εἰς ὃν οὐκ ἤκουσαν; pōs de pisteusōsin eis hon ouk ēkousan? “But how may they believe in one whom they have not heard?”
59.28 ἀπήγγειλεν ἡμῖν πῶς εἶδεν τὸν ἄγγελον ἐν τῷ οἴκῳ αὐτοῦ. apēngeilen hēmin pōs eiden ton angelon en tō oikō autou. “He reported to us how he saw the angel in his house.”
59.29 κατενόησεν πῶς πορεύσεται πρὸς αὐτούς. katenoēsen pōs poreusetai pros autous. “He considered how he would go to them.”
59.30 πῶς ἀγαπᾷ ὁ θεὸς τὸν κόσμον! pōs agapa ho theos ton kosmon! “How God loves the world!”
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59.16 Διδάσκαλε, πῶς δύναμαι νοῆσαι τὰς γραφάς; Didaskale, pōs dynamai noēsai tas graphas?
59.17 πῶς γὰρ ἂν δυναίμην ἐὰν μή τις ὁδηγήσῃ με; pōs gar an dynaimēn ean mē tis hodēgēsē me?
59.18 εἰπέ μοι πῶς ὁ προφήτης ταῦτα ἔγραψεν. eipe moi pōs ho prophētēs tauta egrapsen.
59.19 σκόπει πῶς ὁ θεὸς τοῖς ἀνθρώποις ἀποκαλύπτει τὴν ἀλήθειαν. skopei pōs ho theos tois anthrōpois apokalyptei tēn alētheian.
59.20 θαυμάζω πῶς οἱ ἀρχαῖοι τοσαῦτα ἐπίστευον. thaumazō pōs hoi archaioi tosauta episteuon.
59.21 πῶς οὐ γινώσκεις ταῦτα διδάσκαλος ὢν τοῦ Ἰσραήλ; pōs ou ginōskeis tauta didaskalos ōn tou Israēl?
59.22 ἠρώτησεν αὐτὸν ὁ μαθητὴς πῶς δεῖ προσεύχεσθαι. ērōtēsen auton ho mathētēs pōs dei proseuchesthai.
59.23 πῶς γέγραπται περὶ τοῦ υἱοῦ τοῦ ἀνθρώπου; pōs gegraptai peri tou huiou tou anthrōpou?
59.24 δεῖξόν μοι πῶς ἀναγνῶ τὸ βιβλίον τοῦτο. deixon moi pōs anagnō to biblion touto.
59.25 οἶδας πῶς ἀναγινώσκεις; oidas pōs anaginōskeis?
59.26 ἐρωτῶ πῶς ταῦτα ἐγένετο. erōtō pōs tauta egeneto.
59.27 πῶς δὲ πιστεύσωσιν εἰς ὃν οὐκ ἤκουσαν; pōs de pisteusōsin eis hon ouk ēkousan?
59.28 ἀπήγγειλεν ἡμῖν πῶς εἶδεν τὸν ἄγγελον ἐν τῷ οἴκῳ αὐτοῦ. apēngeilen hēmin pōs eiden ton angelon en tō oikō autou.
59.29 κατενόησεν πῶς πορεύσεται πρὸς αὐτούς. katenoēsen pōs poreusetai pros autous.
59.30 πῶς ἀγαπᾷ ὁ θεὸς τὸν κόσμον! pōs agapa ho theos ton kosmon!
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Optative Mood with πῶς (59.17)
The rare optative form δυναίμην (might I be able) combined with the particle ἄν creates a potential expression. This construction, more common in Classical Greek, occasionally appears in Koine, especially in literary or formal contexts. The phrase πῶς γὰρ ἂν δυναίμην echoes Acts 8:31, where the Ethiopian official uses this exact construction.
Deliberative Subjunctive (59.24, 59.27)
The subjunctive forms ἀναγνῶ (I may read) and πιστεύσωσιν (they may believe) represent the deliberative use — questions about what should be done. When πῶς introduces these constructions, the question asks about the appropriate method or means.
Perfect Tense with πῶς (59.23)
The perfect passive γέγραπται (it has been written) emphasizes the continuing authority of Scripture. The question πῶς γέγραπται asks not merely what was written, but how the written text continues to speak.
Exclamatory πῶς (59.30)
The final example demonstrates exclamatory πῶς without a question mark, expressing wonder at the extent of God’s love. In context, this functions as an exclamation rather than a question: “How [greatly] God loves the world!”
Indirect Question Embedding
Several examples show πῶς introducing indirect questions after various main verbs: -
θαυμάζω πῶς (I wonder how) — 59.20 -
ἐρωτῶ πῶς (I ask how) — 59.26 -
ἀπήγγειλεν πῶς (he reported how) — 59.28 -
κατενόησεν πῶς (he considered how) — 59.29
Note that the mood in the embedded clause can vary: indicative for factual reports (59.28), future indicative for planned actions (59.29), or subjunctive for uncertain outcomes.
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πῶς /pôːs/ — The circumflex indicates a falling pitch on the long omega. The word is monosyllabic with a long vowel.
Key Vowel Distinctions: -
ω (omega) vs. ο (omicron): omega is long /oː/, omicron is short /o/ -
η (eta) vs. ε (epsilon): eta is long /eː/, epsilon is short /e/
Diphthongs in this lesson: -
αι /ai/ as in “aisle” -
ει /ei/ as in “weigh” -
οι /oi/ as in “oil” -
ου /ou/ as in “soup” -
αυ /au/ as in “how” -
ευ /eu/ — no English equivalent; similar to “eh-oo”
Consonant Clusters: -
χρ /khr/ — aspirated k + r -
φθ /phth/ — aspirated p + th -
ψ /ps/ — as in “lapse”
Audio References: For authentic Koine pronunciation, consult recordings from institutions specializing in Biblical Greek, such as those available through the Society of Biblical Literature or Biblical Language Center.
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Why Koine Greek?
Koine Greek (ἡ κοινὴ διάλεκτος, “the common dialect”) was the international language of the Eastern Mediterranean from approximately 300 BCE to 300 CE. It is the language of the New Testament, the Septuagint (Greek Old Testament), and much early Christian literature. For students of theology, biblical studies, classical literature, or ancient history, Koine Greek opens a vast library of primary sources.
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✓ Lesson 59 Koine Greek complete.
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