Koine Greek

"Koine" redirects here. For other uses, see Koine (disambiguation).
Koine Greek
Region Eastern Roman Empire
Era 300 BC – 300 AD
Early forms
Language codes
ISO 639-3
Linguist list
Glottolog None

Koine Greek (UK English /ˈkɔɪn/,[1] US English /kɔɪˈn/, /ˈkɔɪn/ or /kˈn/;[2][3] from Koine Greek ἡ κοινὴ διάλεκτος, "the common dialect"), also known as Alexandrian dialect, common Attic, Hellenistic or Biblical Greek (Modern Greek: Ελληνιστική Κοινή, "Hellenistic Koiné", in the sense of "Hellenistic supraregional language"), was the common supra-regional form of Greek spoken and written during Hellenistic and Roman antiquity and the early Byzantine era, or Late Antiquity. It evolved from the spread of Greek following the conquests of Alexander the Great in the 4th century BC, and served as the lingua franca of much of the Mediterranean region and the Middle East during the following centuries. It was based mainly on Attic and related Ionic speech forms, with various admixtures brought about through dialect levelling with other varieties.[4]

Koine Greek displayed a wide spectrum of different styles, ranging from more conservative literary forms to the spoken vernaculars of the time.[5] As the dominant language of the Byzantine Empire, it developed further into Medieval Greek, which in turn evolved into Modern Greek.[6] Koine Greek remained the court language of the Byzantine Empire until its dissolution in 1453, while Medieval and eventually Modern Greek were the everyday language.

Literary Koine was the medium of much of post-classical Greek literary and scholarly writing, such as the works of Plutarch and Polybius.[4] Koine is also the language of the Christian New Testament, of the Septuagint (the 3rd-century BC Greek translation of the Hebrew Bible), and of most early Christian theological writing by the Church Fathers. In this context, Koine Greek is also known as "Biblical", "New Testament", "ecclesiastical" or "patristic" Greek.[7] It continues to be used as the liturgical language of services in the Greek Orthodox Church.[8]


The word koinē (κοινή) is the Greek word for "common", and is here understood as referring to "the common dialect" (ἡ κοινὴ διάλεκτος). The word is pronounced /kɔɪˈn/, /ˈkɔɪn/ or /kˈn/ in US English and /ˈkɔɪn/ in UK English. The pronunciation of the word in Koine gradually changed from Greek pronunciation: [koinéː] (close to the Classical Attic pronunciation Greek pronunciation: [koinɛ́ː]) to Greek pronunciation: [kyˈni]. Its pronunciation in Modern Greek is [ciˈni].

The term was applied in several different senses by ancient scholars. A school of scholars such as Apollonius Dyscolus and Aelius Herodianus maintained the term Koine to refer to the Proto-Greek language, while others used it to refer to any vernacular form of Greek speech which differed somewhat from the literary language.[9]

When Koine Greek became a language of literature by the 1st century BC, some people distinguished it into two forms: written (Greek) as the literary post-classical form (which should never be confused with Atticism), and vernacular as the day to day spoken form.[9] Others chose to refer to Koine as the Alexandrian dialect (ἡ Ἀλεξανδρέων διάλεκτος) or the dialect of Alexandria, or even the universal dialect of its time. The former was often used by modern classicists.

Origins and history

Dark blue: areas where Greek speakers probably were a majority. Light blue: areas that were Hellenized.

Koine Greek arose as a common dialect within the armies of Alexander the Great.[9] Under the leadership of Macedon, their newly formed common variety was spoken from the Ptolemaic Kingdom of Egypt to the Seleucid Empire of Mesopotamia.[9] It replaced existing ancient Greek dialects with an everyday form that people anywhere could understand.[10] Though elements of Koine Greek took shape in Classical Greece, the post-Classical period of Greek is defined as beginning with the death of Alexander the Great in 323 BC, when cultures under Greek sway in turn began to influence the language. The passage into the next period, known as Medieval Greek, dates from the foundation of Constantinople by Constantine the Great in 330. The post-Classical period of Greek thus refers to the creation and evolution of Koine Greek throughout the entire Hellenistic and Roman eras of history until the start of the Middle Ages.[9]

The linguistic roots of the Common Greek dialect had been unclear since ancient times. During the Hellenistic period, most scholars thought of Koine as the result of the mixture of the four main Ancient Greek dialects, "ἡ ἐκ τῶν τεττάρων συνεστῶσα" (the composition of the Four). This view was supported in the early twentieth century by Paul Kretschmer in his book Die Entstehung der Koine (1901), while Ulrich von Wilamowitz-Moellendorff and Antoine Meillet, based on the intense Ionic elements of the Koine — such as σσ instead of ττ and ρσ instead of ρρ (θάλασσα — θάλαττα, ἀρσενικός — ἀρρενικός) — considered Koine to be a simplified form of Ionic.[9]

The final answer which is academically accepted today was given by the Greek linguist Georgios Hatzidakis, who proved that, despite the "composition of the Four", the "stable nucleus" of Koine Greek is Attic. In other words, Koine Greek can be regarded as Attic with the admixture of elements especially from Ionic, but also from other dialects. The degree of importance of the non-Attic linguistic elements on Koine can vary depending on the region of the Hellenistic World.[9]

In that respect, the varieties of Koine spoken in the Ionian colonies of Anatolia (e.g. Pontus) would have more intense Ionic Greek characteristics than others and those of Laconia and Cyprus would preserve some Doric and Arcadocypriot characteristics, respectively. The literary Koine of the Hellenistic age resembles Attic in such a degree that it is often mentioned as Common Attic.[9]


The first scholars who studied Koine, both in Alexandrian and contemporary times, were classicists whose prototype had been the literary Attic Greek of the Classical period and frowned upon any other variety of Ancient Greek. Koine Greek was therefore considered a decayed form of Greek which was not worthy of attention.[9]

The reconsideration on the historical and linguistic importance of Koine Greek began only in the early 19th century, where renowned scholars conducted a series of studies on the evolution of Koine throughout the entire Hellenistic period and Roman Empire. The sources used on the studies of Koine have been numerous and of unequal reliability. The most significant ones are the inscriptions of the post-Classical periods and the papyri, for being two kinds of texts which have authentic content and can be studied directly.[9]

Other significant sources are the Septuagint, the somewhat literal Greek translation of the Old Testament, and the Greek New Testament. The teaching of the Testaments was aimed at the most common people, and for that reason they use the most popular language of the era.

Information can also be derived from some Atticist scholars of the Hellenistic and Roman periods, who, in order to fight the evolution of the language, published works which compared the supposedly "correct" Attic against the "wrong" Koine by citing examples. For example, Phrynichus Arabius during the second century AD wrote:

Βασίλισσα οὐδείς τῶν Ἀρχαίων εἶπεν, ἀλλὰ βασίλεια ἢ βασιλίς.
Basilissa (queen) none of the Ancients said, but basileia (queen) or basilis (queen).

Διωρία ἐσχάτως ἀδόκιμον, ἀντ' αυτοῦ δὲ προθεσμίαν ἐρεῖς.
Dioria (deadline) is extremely disreputable, instead you will say prothesmia (appointed time).

Πάντοτε μὴ λέγε, ἀλλὰ ἑκάστοτε καὶ διὰ παντός.
Do not say pantote (always), but hekastote (every time) and dia pantos (continually).

Other sources can be based on random findings such as inscriptions on vases written by popular painters, mistakes made by Atticists due to their imperfect knowledge of Attic Greek or even some surviving Greco-Latin glossaries of the Roman period,[11] e.g.:

Καλήμερον, ἦλθες;
Bono die, venisti?
Good day, you came?

Ἐὰν θέλεις, ἐλθὲ μεθ' ἡμῶν.
Si vis, veni mecum.
If you want, come with us.[12]


Πρὸς φίλον ἡμέτερον Λεύκιον.
Ad amicum nostrum Lucium.
To our friend Lucius.

Τί γὰρ ἔχει;
Quid enim habet?
Indeed, what does he have?
What is it with him?

He's sick.

Finally, a very important source of information on the ancient Koine is the modern Greek language with all its dialects and its own Koine form, which have preserved some of the ancient language's oral linguistic details which the written tradition has lost. For example, Pontic and Cappadocian Greek preserved the ancient pronunciation of η as ε (νύφε, συνέλικος, τίμεσον, πεγάδι for standard Modern Greek νύφη, συνήλικος, τίμησον, πηγάδι etc.),[13] while the Tsakonian language preserved the long α instead of η (ἁμέρα, ἀστραπά, λίμνα, χοά etc.) and the other local characteristics of Doric Greek.[9]

Dialects from the Southern part of the Greek-speaking regions (Dodecanese, Cyprus etc.), preserve the pronunciation of the double similar consonants (ἄλ-λος, Ἑλ-λάδα, θάλασ-σα), while others pronounce in many words υ as ου or preserve ancient double forms (κρόμμυον — κρεμ-μυον, ράξ — ρώξ etc.). Linguistic phenomena like the above imply that those characteristics survived within Koine, which in turn had countless variations in the Greek-speaking world.[9]


Papyrus 46 is one of the oldest extant New Testament manuscripts in Greek, written on papyrus, with its 'most probable date' between 175-225.

Biblical Koine

"Biblical Koine" refers to the varieties of Koine Greek used in Bible translations into Greek and related texts. Its main sources are:

Septuagint Greek

There has been some debate to what degree biblical Greek represents the mainstream of contemporary spoken Koine and to what extent it contains specifically Semitic substratum features. These could have been induced either through the practice of translating closely from Biblical Hebrew or Aramaic originals, or through the influence of the regional non-standard Greek spoken by originally Aramaic-speaking Jews.

Some of the features discussed in this context are the Septuagint's normative absence of the particles μέν and δέ, and the use of ἐγένετο to denote "it came to pass." Some features of biblical Greek which are thought to have originally been non-standard elements eventually found their way into the main of the Greek language.

New Testament Greek

The Greek of the New Testament is less distinctively Semitic than that of the Septuagint because it is largely a de novo composition in Greek, not primarily a translation from Hebrew and Aramaic.[14]

Patristic Greek

The term patristic Greek is sometimes used for the Greek written by the Greek Church Fathers, the Early Christian theologians in late antiquity. Christian writers in the earliest time tended to use a simple register of Koiné, relatively close to the spoken language of their time, following the model of the Bible. After the 4th century, when Christianity became the state church of the Roman Empire, more learned registers of Koiné also came to be used.[15]

Differences between Attic and Koine Greek

The study of all sources from the six centuries which are symbolically covered by Koine reveals linguistic changes from ancient Greek on elements of the spoken language including, grammar, word formation, vocabulary and phonology (sound system).

Most new forms start off as rare and gradually become more frequent until they are established. As most of the changes between modern and ancient Greek were introduced via Koine, Koine is largely familiar and at least partly intelligible to most writers and speakers of Modern Greek.

Differences in grammar

Main article: Koine Greek grammar


During the period generally designated as Koine Greek a great deal of phonological change occurred. At the start of the period pronunciation was virtually identical to Ancient Greek phonology, whereas in the end it had much more in common with Modern Greek phonology.

The three most significant changes were the loss of vowel length distinction, the replacement of the pitch accent system by a stress accent system, and the monophthongization of several diphthongs:

New Testament Greek phonology

The Koine Greek in the table represents a reconstruction of New Testament Koine Greek, deriving to some degree from the dialect spoken in Judea and Galilee during the first century and similar to the dialect spoken in Alexandria, Egypt.[16] The realizations of certain phonemes differ from the more standard Attic dialect of Koine.

Note that γ has fricativized, with palatal allophone before front-vowels and a plosive allophone after nasals, while β is beginning to develop a fricative articulation intervocalically.[17] φ, θ and χ still preserve their ancient aspirated plosive values, while the unasipirated stops π, τ, κ have perhaps begun to develop voiced allophones after nasals.[18] Initial aspiration has also likely become an optional sound for many speakers of the popular variety.[19][20] Monopthongization (including the initial stage in the fricativization of the second element in the αυ/ευ diphthongs) and the loss of vowel-timing distinctions are carried through, but there is still a distinction between the four front vowels /e/, /e̝/,[21] /i/, and /y/ (which is still rounded).

letter Greek transliteration IPA
Alpha α a /a/
Beta β b /b/ ([b, β])
Gamma γ g /ɣ/ ([ɣ, g, ʝ])
Delta δ d /d/
Epsilon ε e /e/
Zeta ζ z /z/
Eta η ē /e̝/
Theta θ th /tʰ/
Iota ι i /i/ ([i, j])
Kappa κ k /k/ ([k, g])
Lambda λ l /l/
Mu μ m /m/
Nu ν n /n/ ([n, m])
Xi ξ x /ks/
Omicron ο o /o/
Pi π p /p/ ([p, b])
Rho ρ r /r/
Sigma σ (-σ-/-σσ-) s (-s-/-ss-) /s/ ([s, z])
Tau τ t /t/ ([t, d])
Upsilon υ y /y/
Phi φ ph /pʰ/
Chi χ ch /kʰ/
Psi ψ ps /ps/
Omega ω ō /o/
. αι ai /e/
. ει ei /i/ ([i, j])
. οι oi /y/
. υι yi [yj]
. αυ au [aɸʷ, aβʷ]
. ευ eu [eɸʷ, eβʷ]
. ου ou /u/
. αι (ᾳ) āi /a/
. ηι (ῃ) ēi /i/
. ωι (ῳ) ōi /o/
. h (/h/)

Sample Koine texts

The following texts show differences from Attic Greek in all aspects – grammar, morphology, vocabulary and can be inferred to show differences in phonology.

The following comments illustrate the phonological development within the period of Koine. The phonetic transcriptions are tentative, and are intended to illustrate two different stages in the reconstructed development, an early conservative variety still relatively close to Classical Attic, and a somewhat later, more progressive variety approaching Modern Greek in some respects.

Sample 1 – A Roman decree

The following excerpt, from a decree of the Roman Senate to the town of Thisbae in Boeotia in 170 BC, is rendered in a reconstructed pronunciation representing a hypothetical conservative variety of mainland Greek Koiné in the early Roman period.[22] The transcription shows raising of η to /eː/, partial (pre-consonantal/word-final) raising of and ει to /iː/, retention of pitch accent, and retention of word-initial /h/ (the rough breathing).

περὶ ὧν Θισ[β]εῖς λόγους ἐποιήσαντο· περὶ τῶν καθ᾿αὑ[τ]οὺς πραγμάτων, οἵτινες ἐν τῇ φιλίᾳ τῇ ἡμετέρᾳ ἐνέμειναν, ὅπως αὐτοῖς δοθῶσιν [ο]ἷς τὰ καθ᾿ αὑτοὺς πράγματα ἐξηγήσωνται, περὶ τούτου τοῦ πράγματος οὕτως ἔδοξεν· ὅπως Κόιντος Μαίνιος στρατηγὸς τῶν ἐκ τῆς συνκλήτου [π]έντε ἀποτάξῃ οἳ ἂν αὐτῷ ἐκ τῶν δημοσίων πρα[γμ]άτων καὶ τῆς ἰδίας πίστεως φαίνωνται.
[peri hoːn tʰizbîːs lóɡuːs epojéːsanto; peri toːn katʰ hautûːs praːɡmátoːn, hoítines en tiː pʰilíaːi tiː heːmetéraːi enémiːnan, hópoːs autois dotʰôːsin hois ta katʰ hautùːs práːɡmata ekseːɡéːsoːntai, peri túːtuː tuː práːɡmatos húːtoːs édoksen; hópoːs ˈkʷintos ˈmainios strateːɡòs toːn ek teːs syŋkléːtuː pénte apotáksiː, hoi an autoːi ek toːn deːmosíoːn praːɡmátoːn kai teːs idíaːs písteoːs pʰaínoːntai]
Concerning those matters about which the citizens of Thisbae made representations. Concerning their own affairs: the following decision was taken concerning the proposal that those who remained true to our friendship should be given the facilities to conduct their own affairs; that our praetor/governor Quintus Maenius should delegate five members of the senate who seemed to him appropriate in the light of their public actions and individual good faith.

Sample 2 – Greek New Testament

The following excerpt, the beginning of the Gospel of John, is rendered in a reconstructed pronunciation representing a progressive popular variety of Koiné in the early Christian era.[23] Modernizing features include the loss of vowel length distinction, monophthongization, transition to stress accent, and raising of η to /i/. Also seen here are the bilabial fricative pronunciation of diphthongs αυ and ευ, loss of initial /h/, fricative values for β and γ, and partial post-nasal voicing of voiceless stops.

Ἐν ἀρχῇ ἦν ὁ λόγος, καὶ ὁ λόγος ἦν πρὸς τὸν θεόν, καὶ θεὸς ἦν ὁ λόγος. οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. πάντα δι᾽ αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἕν. ὃ γέγονεν. ἐν αὐτῷ ζωὴ ἦν, καὶ ἡ ζωὴ ἦν τὸ φῶς τῶν ἀνθρώπων. καὶ τὸ φῶς ἐν τῇ σκοτίᾳ φαίνει, καὶ ἡ σκοτία αὐτὸ οὐ κατέλαβεν.
[ˈen arˈkʰi in o ˈloɣos, ke o ˈloɣos im bros to(n) tʰeˈo(n), ke tʰeˈos in o ˈloɣos. ˈutos in en arˈkʰi pros to(n) tʰeˈo(n). ˈpanda di aɸˈtu eˈjeneto, ke kʰoˈris aɸˈtu eˈjeneto ude ˈen o ˈjeɣonen. en aɸˈto zoˈi in, ke i zoˈi in to pʰos ton anˈtʰropon; ke to pʰos en di skoˈtia ˈpʰeni, ke i skoˈti(a) a(ɸ)ˈto u kaˈtelaβen]
In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life, and the life was the light of men. And the light shines in darkness; and the darkness comprehended it not.


  1. "Koine". Collins Dictionary. n.d. Retrieved 24 September 2014.
  2. "koine", Merriam-Webster.
  3. "Koine". Dictionary.com Unabridged. Random House.
  4. 1 2 Bubenik, V. (2007). "The rise of Koiné". In A. F. Christidis. A history of Ancient Greek: from the beginnings to late antiquity. Cambridge: University Press. pp. 342–345.
  5. Horrocks, Geoffrey (1997). "4–6". Greek: a history of the language and its speakers. London: Longman.
  6. Horrocks, Geoffrey C. (2010). Greek: a history of the language and its speakers (2nd ed.). London: Longman. p. xiii. ISBN 978-1-4051-3415-6. Retrieved 14 September 2011.
  7. A history of ancient Greek by Maria Chritē, Maria Arapopoulou, Centre for the Greek Language (Thessalonikē, Greece) pg 436 ISBN 0-521-83307-8
  8. Victor Roudometof and Vasilios N. Makrides, eds. Orthodox Christianity in 21st Century Greece, Ashgate Publishing, 2010. "A proposal to introduce Modern Greek into the Divine Liturgy was rejected in 2002"
  9. 1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 Andriotis, Nikolaos P. History of the Greek Language.
  10. Pollard, Elizabeth (2015). Worlds Together Worlds Apart. 500 Fifth Ave New York, NY: W.W. Norton& Company Inc. p. 202. ISBN 978-0-393-91847-2.
  11. Augsburg.
  12. The Latin gloss in the source erroneously has "with me", while the Greek means "with us".
  13. On the other hand, not all scholars agree that the Pontic pronunciation of η as ε is an archaism. Apart from the improbability that the sound change /ɛː/>/e̝(ː)/>/i/ did not occur in this important region of the Roman Empire, Horrocks notes that ε can be written in certain contexts for any letter or digraph representing /i/ in other dialects––e.g. ι, ει, οι, or υ, which never pronounced /ɛː/ in Ancient Greek––not just η (c.f. óvερov, κoδέσπεvα, λεχάρι for standard óvειρo, oικoδέσπoιvα, λυχάρι.) He therefore attributes this feature of East Greek to vowel weakening, paralleling the omission of unstressed vowels. Horrocks (2010: 400)
  14. Frederick Cornwallis Conybeare(1856-1924) Grammar of Septuagint Greek
  15. Horrocks (1997: ch.5.11.)
  16. Horrocks (2010: 167) citing Teodorsson, S.-T. (1974) The phonology of Ptolemaic Koine, Göteborg.
  17. for evidence c.f. Gignac, Francis T. "The Pronunciation of Greek Stops in the Papyri". The Johns Hopkins University Press. JSTOR 2936047.
  18. Horrocks (2010): 111, 170-1
  19. Horrocks (2010): 171, 179.
  20. For convenience, the rough breathing mark represents /h/, even if it was not commonly used in contemporary orthography. Parentheses denote the loss of the sound.
  21. The sound represented by ε/αι is sometimes identified with the fully open vowel /ε/, cf. Buth, Randall (2008), Ἡ κοινὴ προφορά: Notes on the Pronunciation System of Phonemic Koine Greek (PDF). However, this is perhaps better described as a general mid-front vowel, neither close nor mid, cf. Arvaniti, Amalia (2007). "Greek Phonetics: The State of the Art" (PDF). Journal of Greek Linguistics 8: 97–208. IPA has no official symbol for this sound, variously writing it as /e̞/ or /ɛ̝/. For convenience, it is transcribed here as /e/. As for the value of η, although vowel length distinction had been lost, the two mid-front vowels ε and η were apparently still distinguished in quality, as they are far less confused than ει is with ι, ω with o and οι with υ. Since here ε is /e/, assumed not to have changed since classical times, η is represents a near-close vowel /e̝/ not fully merged with /i/, cf. Horrocks (2010: 118, 168.)
  22. G. Horrocks (1997), Greek: A history of the language and its speakers, p. 87), cf. also pp. 105-109.
  23. Horrocks (1997: 94).


Further reading

External links

Look up Κοινή in Wiktionary, the free dictionary.
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