Theravada (heretical sect proclaiming itself as Buddhism) has used as its last defense for 1500 years now, the “sabbe dhamma anatta”
defense to ‘prove’ that all is ‘void’ of a Soul in Buddhist doctrine, or that there cannot be a Soul whatsoever, for as they say “all Dharmas”
encompasses everything in entirety. The Theravada say this phrase found in the Dhammapada (and other locations) means in translation
“All Dharmas are Soulless”. However, in fact, under close examination the Theravada dogma falls apart very quickly and their self-created
dogma disappears under close scrutiny. Here ends the “sabbe dhamma anatta” debate.
 

Phrase dissected

Dhammapada #279 “Sabbe dhamma’ anatta'”

sabbe (noun [see SN 4.15 below], direct object, in accusative. Sabba is nominative, ‘the ‘all’) The ‘all’partakes of the Soul; however the Soul does not partake of, is not in, the ‘‘all’. Sabbe Dharmas are not the Soul (anatta). Sabba is described as the “five aggregates” in the Pali commentary to this passage.

dhamma’ (proper noun, plural, subject, undeclined in nominative, dharmas)

anatta' (adjective, modifying sabba. An [is not] atta' [attan: Soul]; Buddhadatta Mahathera's Pali-English Dictionary; page 8: Atta' [attan]: soul.). ‘all’ 275 occurrences of anatta' in sutta are adjectival, never as a noun in standalone but rather modifying a noun in negation to its correlation to being identifiable with the Attan.
 

How Dhammapada commentary explains Dhammmapada #279

Tattha  sabbe  dhamma’ti pañcakkhandha’ eva adhippeta’
Dhammapada Att. 3.407  “’Sabbe dharmas are the five aggregates in meaning”
 

Sabba in standalone

This single passage below at Samyutta 4.28 shows that Dhamma is not the crux of the infamous "sabbe dhamma’ anatta", but rather sabba.
SN 4.28  “sabbam., bhikkhave, anatta" The ‘‘all’, bhikkhus, are not the Soul.
SN 4.21 “sabbam.,  bhikkhave,  addhabhu'tam"   Bhikkhus, the ‘all’are afflictions.
SN 4.19 “sabbam.,  bhikkhave, a'dittam."  Bhikkhus, the ‘all’are ablaze.
 

Elaboration with proofs

     SN 4.15-29 is the full explanation of the meaning of sabba. It is abundantly clear without debate that sabba is indeed the psychophysical phenomena or the ‘the ‘all’. The absurd notion that sabba is an adjective modifying Dhamma is impossible. Firstly Dhamma is in the nominative plural; secondly sabba is the standalone accusative direct object in the cases directly above, namely SN 4.28, which proves that Dhamma is not the direct object of anatta'.
     Anatta is the adjective in this sentence as it must be in ‘all’ 275 of its occurrences in the Nikayas. It is incorrect to say that "‘all’ Dhammas are noself" or some other such sectarian concoction. Dhamma is in the nominative plural in agreement with sabba, not in the accusative, which would be "dhammam." or plural accusative "dhamme" sabba (nominative) is the direct object of anatta' which is why it occurs as sabbe (accusative plural). Dhamma is not the direct object of this sentence but rather the subject. One cannot know the meaning of this three-word phrase, which occurs 17 times in Sutta without knowing sabba's meaning at Samyutta Nikaya book 4 verse 15. The sectarian dogma that has grown around this three-word phrase is not found nor can it be attributed to these passages based upon Sutta, context, nor SN 4.15; but only on much later nihilistic slanted commentary. Dhamma in this three word phrase, as Dhammapada #277 and #278 show, is interchangeable with sankha’ra’.
     Completely in line with the Sabbe sutta at SN 4.15, sabbe is "‘the ‘all’". This is shown above and below at the Dhammapada that the 17 occurrences of  “sabbe dhamma’ anatta'” are occasioned by san.kha'ra' (phenomena). Sabba’s meaning is not "‘all’" nor the adjective of this phrase, that is reserved for anatta'. It has been falsely believed by many that Dhamma is the direct object of the sentence given its location of the middle in the phrase, but this is incorrect since it is undeclined and sabba in its many other occurrences above show in fact that sabba is the crux of what is anatta, afflictions, and ablaze.
     One might think Khandhas (skhandas), are the conventional term for ‘the ‘all’, but in actu’all’y khandhas means "mass" or "collection" and do not always carry negative connotation in Sutta as it pertains to the "five khadhas". The "five heaps" is a much more accurate translation for khandha. Khandha is also used in context pertaining to Gotama Buddhas' teachings as khandhas, or "collection/mass of doctrine". Khandha implies "masses", whereas sabba implies "matter/ ‘the ‘all’", especi’all’y sensory related matter;  sabba: Lat. solidus & soldus "solid". Both mass (khandha) and matter (sabba) are encompassed by the term san.kha'ra' (phenomena).
 

Dhammapada

277. “Sabbe san.kha'ra' anicca'”ti, yada' pan'n'a'ya passati;  atha nibbindati dukkhe, esa maggo visuddhiya'.
‘The ‘all’ phenomena are impermanent; when this is seen by means of wisdom, one becomes disgusted with suffering. This is the path of clarity.
278. “Sabbe san.kha'ra' dukkha'”ti, yada' pan'n'a'ya passati; atha nibbindati dukkhe, esa maggo visuddhiya'.
‘The ‘all’ phenomena are suffering; when this is seen by means of wisdom, one becomes disgusted with suffering. This is the path of clarity.
279. “Sabbe dhamma' anatta'”ti, yada' pan'n'a'ya passati; atha nibbindati dukkhe, esa maggo visuddhiya'.
‘The ‘all’ dharmas are not the Soul; when this is seen by means of wisdom, one becomes disgusted with suffering. This is the path of clarity.
The above three passages show certainly that Dhamma’ is taking a different meaning than standard implication of  “power/doctrine/Sa’sana” and is replaceable with sankha’ra’ in this context. It is even highly plausible that sankha’ra’ was replaced with dhamma’ by the redactors to imply something Buddhism does not teach.
 

Other occurances of Sabba in Sutta

SN 2.125  sabbe san.kha’ra’ netam. mama nesohamasmi na meso atta’ti
‘The ‘all’ phenomena are not me, are not who I am, are not my Soul.
SN 3.43 sabbe san.kha’ra’ anicca’ dukkha’ viparin.a’madhamma’ti
‘The ‘all’ phenomena are not everlasting, suffering are dhammas in flux.
AN 1.32 sabbe  te  dhamma’  anit.t.ha’ya
‘The ‘all’ dharmas are not fixed.
 

SN 4.15 Sabbasuttam.

     Sa'vatthinida'nam..  “Sabbam.  vo,  bhikkhave,  desessa'mi.  Tam.  sun.a'tha. Kin'ca, bhikkhave, sabbam.? Cakkhun'ceva ru'pa' ca, sotan'ca  sadda'  ca,  gha'nan'ca  gandha'  ca,  jivha'  ca  rasa'  ca,  ka'yo  ca  phot.t.habba'  ca, mano ca dhamma' ca– idam. vuccati, bhikkhave,  sabbam..
     Yo,  bhikkhave,  evam.  vadeyya–  ‘ahametam.  sabbam.  paccakkha'ya an'n'am. sabbam. pan'n'a'pessa'mi'’ti, tassa va'ca'vatthukamevassa;  put.t.ho  ca na sampa'yeyya, uttarin'ca vigha'tam. a'pajjeyya. Tam. kissa hetu? Yatha' tam., bhikkhave, avisayasmin”ti. Pat.hamam.

The Sabba Sutta
At Savatthi. Bhikkhus, I will teach you on sabba (‘the ‘all’)! Pray listen closely.
And what, bhikkhus, is sabba? The eye and its corresponding forms, the ear and its corresponding sounds, the nose and its corresponding smells, the tongue and its corresponding tastes, the body and its corresponding sensations, the intellect and its corresponding dhamma. This, O' bhikkhus, is c’all’ed sabba.
Whosoever, bhikkhus, should proclaim thusly: "Having abandoned these ‘the ‘all’ (sabba), I sh’all’ manifest different set of ‘the ‘all’ (sabba)"-that surely would be only mere (foolish) presumption on his part. If he were questioned on this matter he would only reap his own vexation. How so? It would be utterly outside his abilities to talk about this.