εἰμί
(sum), Aeol. ἔμμι Sapph. 2.15, Theoc. 20.32; Cret. ἠμί GDI 4959a; 2 sg. εἶ, and Ion. εἰς Od. 17.388, al., Aeol. ἔσσι, and Dor. ἐσσί Il. 1.176, Pi. O. 6.90, Sophr. 134; ἐσί GDI 4959a; 3 sg. ἐστί, Dor. ἐντί IG 12(1).677 (Rhodes), Theoc. 1.17, etc.; 3 dual ἐστόν Th. 3.112; 1 pl. ἐσμέν, and Ion. εἰμέν (also in Pi. P. 3.60), ἐμέν Call. Fr. 294, Dor. εἰμές Theoc. 15.73, but ἠμέν GDI 5178.34; 3 pl. εἰσί (-ίν), and Ion. ἔασι (-ιν) Il. 7.73, Xenoph. 8.1, Antim. 29, Herod. 4.84, Dor. ἐντί Pi. N. 1.24, Theoc. 11.45, IG 9(1).32.22 (Phocis), etc.: imper. ἴσθι (ἔσθι Hecat. 361 J.), and Lyr. also in Med. form ἔσσο Od. 3.200, Sapph. 1.28, Maced. Pae. 31, late Prose ἔσο Plu. 2.241d, M.Ant. 3.5, Hld. 5.12, Porph. Mar 34; 3 sg. ἔστω (ἤτω LXX Ps. 103.31, and late Inscrr., CIG 2664, al.; but in Pl. R. 361c leg. ἴτω), Dor. εἴτω, ἤτω, Heraclid. ap. Eust. 1411.21, Elean ἤστω Schwyzer 424; 3 pl. ἔστωσαν, but ἔστων Hom., Pl. R. 502a, ὄντων Id. Lg. 879b, and early Att. Inscrr., IG 12.22, etc. (ἔστωσαν first in ii B. C., ib.22.1328), Dor. ἐόντων ib.1126: subj. ὦ, ᾖς, ᾖ, ἔω Od. 9.18; 3 sg. ἔῃ Il. 12.300,al. (also ἔῃσι 2.366, al., ᾖσι (ν) 19.202, Hes. Op. 294), also Boeot. ἔνθω IG 7.3172.165, μετείω Il. 23.47 and perh. εἴῃ 9.245, etc.; Dor. 3 pl. ὦντι SIG 940.3 (Crete), ἔωντι GDI 5040.14 (Hierapytna), Boeot. ἴωνθι IG 7.3171.46 (iii B. C.): opt. εἴην, -ης (εἴησθα Thgn. 715), - η, also ἔοις, ἔοι, Il. 9.284, 142, al., cf. Hdt. 7.6; 3 pl. εἴοισαν Ἀρχ. Ἐφ. 1911.133 (Gonni); 3 dual εἴτην Pl. Prm. 149e, Sph. 243e; 1 pl. εἶμεν E. Alc. 921 (lyr.), Pl.; 2 pl. εἶτε Od. 21.195; 3 pl. εἶεν Il. 2.372, etc., εἴησαν Hdt. 1.2, etc.; Elean ἔα, = εἴη, SIG 9 (vi B. C.), and σύν-εαν, = συνεῖεν, GDI 1149 (vi B. C.): inf. εἶναι, Arc. ἦναι SIG 306.9 (Tegea, iv B. C.); ἔμμεναι (also Aeol. ἔμμεν’ Sapph. 34), ἔμμεν (also Pi. P. 6.42, S. Ant. 623 (lyr.)), ἔμεναι, ἔμεν, also ἔμειν SIG 1166 (Dodona); Dor. εἶμεν Foed. ap. Th. 5.77, 79, IG 7.1.7 (Megara), ἦμεν Test.Epict. 5.16, Tab.Heracl. 1.75, Cret. ἦμεν or ἤμην Leg.Gort. 1.15, al., GDI 4998i 2, al., Megar. εἴμεναι Ar. Ach. 775, εἴμειν IG 12(1).155.100 (Rhodes), 14.952 (Agrigentum); εἶν ib. 12(9).211.10 (Eretria), SIG 135.4 (Olynthus), etc.: part. ὤν, ἐών, ἐοῦσα, ἐόν, Cypr. ἰών Inscr.Cypr. 135.23 H.; Boeot. fem. ἰῶσα IG 7.3172.116 (Orchom.), Aeol. and Dor. fem. ἔσσα Sapph. 75.4, IG 4.952.2 (Epid.), Theoc. 28.16, ἐοῖσα Pi. P. 4.265, ἔασσα Lyr.Alex.Adesp. 9, Diotog. ap. Stob. 4.7.62, εὖσα Erinn. 5.5 (also Ion., Herod. 5.16, εὔντων 2.85), ἐᾶσα Ti.Locr. 96d, IG 5(1).1470.8 (Messene), ἴαττα Leg.Gort. 8.47; acc. sg. εὖντα Theoc. 2.3; nom. sg. εἴς in Heraclid. ap. Eust. 1756.13, pl. ἔντες Tab.Heracl. 1.117; dat. pl. ἔντασσι ib.104; gen. pl. παρ-έντων Alcm. 64: impf. ἦν Il. 2.77, etc., ἔον (also Aeol., Alc. 127, Sapph. Oxy. 1787 Fr. 3 ii 21), in Att. ἦ (dub. in Aeol., Alc. Supp. 14.9), Ar. Pl. 77, Pl. Phd. 61b, etc., but usu. altered to ἦν in codd. (and ἦν is required by metre in E. Ion 280), contr. from and Ion. ἦα (Il. 5.808, al., IG 12(8).449.2 (Thasos), whence Hom.and later Ion. ἔᾱ Il. 4.321, al., ἔας Hdt. 1.187, ἔατε Id. 4.119); [Eph 3:1-21] sg. ἦεν, always with ν in Hom.; ἔην as 1 sg., only Il. 11.762 (s. v.l., al. ἔον), freq. as 3 sg. (generally before a consonant, so that ἔεν is possible), sts. also ἤην; 2 sg. ἦσθα, later ἦς (wh. is v.l. in Pi. I. 1.26), sts. in LXX (Jd. 11.35, [Rth 3:2],al.), cf. Pl. Ax. 365e, Erinn. 4.4, [Mat 25:21], al., ἦσθας Men. Epit. 156, ἔησθα; 3 sg. ἦν, ἔην, ἤην, ἦεν (v. supr.), Dor. and Aeol. ἦς Alc. Supp. 30.1, Epich. 102, Sophr. 59, Theoc. 2.90, SIG 241.145 (Delph.); 3 dual ἤστην Il. 5.10, E. Hipp. 387, Ar. Eq. 982, Pl. Euthd. 272a, al.; Dor. 1 pl. ἦμες Plu. Lyc. 21; 2 pl. ἦτε Pl. Euthd. 276c, ἦστε Ar. Pax 821, Ec. 1086; 3 pl. ἦσαν, Ion. and Poet. ἔσαν (in Hes. Th. 321, 825, ἦν is not pl. for ἦσαν, but is rather a peculiarity of syntax, v. infr. v, but is 3 pl. in Epich. 46, al., SIG 560.15 (Epidamnus, iii B. C.)); Aeol. ἔον Schwyzer 644.12; later ἤμην PSI 4.362.21 (iii B. C.), SIG 527.46 (Crete, iii B. C.), IGRom. 4.1740 (Cyme), always in LXX as Ba. 1.19, cf. [Mat 23:30], Plu. 2.174a, etc., and sts. in codd. of earlier writers, Lys. 7.34, Trag.Adesp. 124 (cited from E. Hel. 931 by Choerob. and from Id. Tr. 474 by Aps.), X. Cyr. 6.1.9, Hyp. Ath. 26, 2 sg. ἦσο Epigr.Gr. 379 (Aezani), 3 sg. ἦστο Supp.Epigr. 1.455.7 (Phrygia), 1 pl. ἤμεθα PPetr. 2p.11 (iii B. C.), LXX Ba. 1.19, 1 Ki. 25.16, [Eph 2:3]; subj. ὦμαι PBaden 48.12 (ii B. C.), ἦται GDI 1696, ἦνται prob. in IG 5(1).1390.83 (Andania); Ion. and also ἔσκον, used by A. Pers. 656 (lyr.): fut. ἔσομαι, ἔσται, and Aeol. also ἔσσομαι, ἔσεται, ἔσσεται; Aeol. 2 sg. ἔσσῃ prob. in Alc. 67, 87; Dor. 2 and 3 sg. ἐσσῇ, ἐσσεῖται, Il. 2.393, 13.317, Theoc. 10.5, 3 pl. ἐσσοῦνται Foed. ap. Th. 5.77 codd. (but ἔσσονται Tab.Heracl. 1.113), inf. ἐσσεῖσθαι Sophr. 57. -
I All forms of the pres. ind. are enclitic (exc. 2 sg. εἶ and 3 pl. ἔασι); but 3 sg. is written ἔστι when it begins a sentence or verse, or when it immediately follows οὐκ, καί, εἰ, ὡς, ἀλλά, or τοῦτ’, Hdn.Gr. 1.553 (also μή acc. to EM 301.3); later Gramm. wrote ἔστι as Subst. Verb, Phot., Eust. 880.22. as the Subst. Verb, I of persons, exist, οὐκ ἔσθ’ οὗτος ἀνήρ, οὐδ’ ἔσσεται Od. 16.437; ἔτ’ εἰσί they are still in being, 15.433, cf. S. Ph. 445, etc.; τεθνηῶτος.. μηδ’ ἔτ’ ἐόντος Od. 1.289; οὐκέτ’ ἐστί he is no more, E. Hipp. 1162; οὐδὲ δὴν ἦν he was not long- lived, Il. 6.131; ὁ οὐκ ὤν, οἱ οὐκ ὄντες, of those who are no more, Th. 2.45, 44; οἱ ὄντες the living, Plb. 9.29.2; ὁ ὤν the Eternal, LXX [Exo 3:14], al., Ph. 1.289; θεοὶ αἰὲν ἐόντες Il. 1.290; ἐσσόμενοι posterity, 2.119; κἀγὼ γὰρ ἦ ποτ’, ἀλλὰ νῦν οὐκ εἴμ’ ἔτι E. Hec. 284; ὡς ἂν εἶεν ἅνθρωποι might continue in being, Pl. Smp. 190c; ζώντων καὶ ὄντων Ἀθηναίων D. 18.72, cf. Arist. GC 318b25; of things, εἰ ἔστι ἀληθέως [ἡ τράπεζα ] Hdt. 3.17, etc.; of cities, ὄλωλεν, οὐδ’ ἔτ’ ἐστὶ Τροία E. Tr. 1292, cf. Heracl. 491; δοκεῖ μοι Καρχηδόνα μὴ εἶναι censeo Carthaginem esse delendam, Plu. Cat.Ma. 27; ἂν ᾖ τὸ στράτευμα be in existence, D. 8.17; of money, to be in hand, τῶν ὄντων χρημάτων καὶ τῶν προσιόντων IG 12.91.25; τὰ ὄντα property, Pl. Grg. 511a, Plu. Ant. 24, etc.; τὸ ἐσόμενον ἐκ.. future revenue from.., BCH 46.420 (Olymos, i B. C.); of place, τὴν οὖσαν ἐκκλησίαν the local church, [Act 13:1]; of time, τοῦ ὄντος μηνός in the current month, BGU 146.4, etc.; in office, ἱερέων τῶν ὄντων PPar. 5.4 (ii B. C.); αἱ οὖσαι [ἐξουσίαι ] the powers that be, [Rom 13:1].
II of the real world, be, opp.
1. become, γίγνεται πάντα ἃ δή φαμεν εἶναι Pl. Tht. 152d, etc.; τὸ ὄν Being, Parm. 8.35, Protag. 2, Pl. Ti. 27d, etc.; opp. τὸ μὴ ὄν, Gorg. Fr. 3 D., etc.; οὐδὲν γίνεται ἐκ τοῦ μὴ ὄντος Epicur. Ephesians 1 p.5U.; ἐξ οὐκ ὄντων ἐποίησεν αὐτὰ ὁ θεός LXX [2Ma 7:28]; τὰ ὄντα the world of things, Heraclit. 7, Emp. 129.5, etc.; ὄν indecl., τῶν ὂν εἰδῶν species of Being, Plot. 6.2.10.
2. of circumstances, events, etc., to happen, τά τ’ ἐόντα, τά τ’ ἐσσόμενα, πρό τ’ ἐόντα Il. 1.70; ἡ ἐσβολὴ ἔμελλεν ἔσεσθαι Th. 2.13, etc.; τῆς προδοσίας οὔσης since treachery was there, Id. 4.103; ἕως ἂν ὁ πόλεμος ᾖ so long as it last, Id. 1.58; αἱ σπονδαὶ ἐνιαυτὸν ἔσονται Id. 4.118; τί ἐστιν; what is it? what’s the matter? Ar. Th. 193; τί οὖν ἦν τοῦτο; how came it to pass ? Pl. Phd. 58a: repeated with a relat. to avoid a positive assertion, ἔστι δ’ ὅπῃ νῦν ἔ. things are as they are, i.e. are ill, A. Ag. 67.
III be the fact or the case, διπλασίαν ἂν τὴν δύναμιν εἰκάζεσθαι ἤ ἐστιν twice as large as it really is, Th. 1.10; αὐτὸ ὅ ἐστι καλόν beauty in its essence, Pl. Smp. 211c, cf. Phd. 74b; freq. in part., τὸν ἐόντα λόγον λέγειν or φαίνειν the true story, Hdt. 1.95, 116; τῷ ἐόντι χρήσασθαι tell the truth, ib. 30; τὰ ὄντα ἀπαγγέλλειν Th. 7.8; σκῆψιν οὐκ οὖσαν, λόγον οὐκ ὄντα, S. El. 584, Ar. Ra. 1052; τῷ ὄντι in reality, in fact, Pl. Prt. 328d, etc.; to apply a quotation to a case in point, τῷ ὄντι κλαυσίγελως real ’smiles through tears’ (with allusion to Il. 6.484), X. HG 7.2.9, cf. Pl. La. 196d; κατὰ τὸ ἐόν according to the fact, right ly, Hdt. 1.97; πᾶν τὸ ἐόν the whole truth, Id. 9.11; τοῦ ἐόντος ἀποτεύξεται Hp. VM 2. folld. by the relat., οὐκ ἔστιν ὅς or ὅστις no one, οὐκ ἔσθ’ ὃς.. ἀπαλάλκοι Il. 22.348; οὐκ ἔ. οὐδεὶς ὅς E. El. 903; οὐκ ἔ. ὅτῳ, = οὐδενί, A. Pr. 293 (anap.), cf. 989: freq. in pl., εἰσὶν οἵ, = Lat. sunt qui, used exactly like ἔνιοι, Th. 6.88, 7.44, Pl. Men. 77d, Grg. 503a, etc. (εἰσί τινες οἵ.. Th. 3.24); ἐστὶν ἃ χωρία, πολίσματα, Id. 1.12, 65; ἐστὶν ἃ εἰπεῖν Id. 2.67; ἦσαν οἵ X. An. 5.2.14; the sg. Verb is used even with masc. and fem. pl., ἐστὶν οἵ, αἵ, Hp. Fract. 1, VC 4, X. Cyr. 2.3.16; more freq. in oblique cases, ποταμῶν ἐστὶ ὧν Hdt. 7.187; ἐστὶν ἀφ’ ὧν Th. 8.65; ἐστὶ παρ’ οἷς, ἐστὶν ἐν οἷς, Id. 1.23, 5.25: in questions
G1510 — εἰμί
(from ἕω, whence ἐμι in inscriptions (?); Aeolic, ἐμμί (Curtius, (yet ἐμμί, so G. Meyer) § 564; Veitch, p. 228)), imperative ἴσθι, ἔστω, less usual ἤτω, [1Co 16:22]; [Jam 5:12]; Clement of Rome, 1 Cor. 48, 5 [ET]; (1 Macc. 10:31; Psalm 103:31); Plato, rep. 2, p. 361 c. (here it has given place to ἔστω (or ἴτω), see Stallb. at the passage; Veitch, p. 200f; 3 person plural ἔστωσαν, [Luk 12:35]; [1Ti 3:12]), infinitive εἶναι; imperfect — accusative, the more ancient and elegant form, ἦν, 2 person ἦσθα ([Mat 26:69]; [Mar 14:67]), rarer form ἦς ([Mat 25:21], [Mat 25:23]; [Joh 11:21], [Joh 11:32]; [Joh 21:18]; [Rev 3:15] G L T Tr WH), 3 person ἦν, 1 person plural ἦμεν — according to the middle form, common in later Greek (cf. Veitch, p. 226), ἤμην ([Mat 25:35]f; (on [Act 11:11] cf. WH. Introductory § 404); [Gal 1:10], etc.), plural ἤμεθα ([Mat 23:30] G L T Tr WH; [Act 27:37] L T Tr WH; ([Gal 4:3] T WH Tr marginal reading; [Eph 2:3] T Tr WH; Baruch 1:19)); cf. Lob. ad Phryn., pp. 149, 152; future ἔσομαι; cf. Winers Grammar, § 14, 2; Buttmann, 49f (43); to be;
I. εἰμί has the force of a predicate (i. e. is the substantive verb): to be, i. e.
1. to exist;
a. passages in which the idea of the verb preponderates, and some person or thing is said to exist by way of distinction from things non-existent: ἐστιν ὁ Θεός, [Heb 11:6]; ὁ ὤν καί ὁ ἦν (Winers Grammar, 68 (66), cf. 182 (172); Buttmann, 50 (43)), [Rev 1:4] (; ); [Rev 11:17]; ; ἐν ἀρχή ἦν ὁ λόγος, [Joh 1:1]; πρίν Ἀβραάμ γενέσθαι, ἐγώ εἰμί, [Joh 8:58] (so WH marginal reading in 24, 28; (see II. 5 below)); πρό τοῦ τόν κόσμον εἶναι, [Joh 17:5]; ἦν, καί οὐκ ἐστι καίπερ ἐστιν Rec., according to the better reading καί παρέσται (G Tr WH, but L T παρέσται, correctly; cf. Alexander Buttmann (1873) Ausf. Spr. § 108 Anm. 20; Chandler § 803), [Rev 17:8]; ἐσμεν, [Act 17:28]; τά μή ὄντα and τά ὄντα things that are not, things that are, [Rom 4:17]; things that have some or have no influence, of some or of no account, [1Co 1:28] (ἐκάλεσεν ὑμᾶς οὐκ ὄντας καί ἠθέλησεν ἐκ μή ὄντος εἶναι ἡμᾶς, Clement of Rome, [2Co 1:8] (cf. Gebh. and Harn. at the passage and especially on Hermas, vis. 1, 1, 6 [ET])). Hence,
b. equivalent to to live: εἰ ἤμεθα (or ἦμεν Rec.) ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν if we had been (viz. living) in the days of our fathers, [Mat 23:30]; οὐκ εἶναι is used (as in classical Greek, cf. Passow, i., p. 792 (Liddell and Scott, under A. I. 1)) of the dead (who are not, are no more): [Mat 2:18].
c. equivalent to to stay, remain, be in a place: [Mat 2:13], [Mat 2:15]; [Mar 1:45] (L WH brackets ἦν); ; [Luk 1:80]; see V. 4 below.
d. equivalent to to be found, the subject being anarthrous; as, ἦν ἄνθρωπος there was (found, German es gab) a man, etc.: [Luk 16:1], [Luk 16:19]; [Luk 18:23]; [Joh 3:1]; [Joh 4:6]; [Joh 5:2]; [Joh 6:10]; [1Co 8:5]; [1Co 12:4-6]; [1Co 14:10]; [1Co 15:44]; [1Jo 5:16], and often; ἔσονται ἐμπαῖκται Jude 1:18; ἐστι, ἦν, ἔσται with a negative: οὐκ ἐστι δίκαιος there is not (namely, found) a righteous man, [Rom 3:10]; add [Rom 3:12], [Rom 3:18]; χρόνος οὐκ ἔσται ἔτι there shall be no longer time, [Rev 10:6]; add, [Rev 22:3], [Rev 22:5] (Rec. adds ἐκεῖ); [Rev 21:25] (here ἐκεῖ stands) ἀνάστασις νεκρῶν οὐκ ἐστιν, [1Co 15:12]; μή εἶναι ἀνάστασιν, [Mat 22:23] and its parall.; [Act 23:8]. Here belong also the phrases εἰσιν, οἱ etc., οἵτινες etc., there are (some) who etc.: [Mat 16:28]; [Mat 19:12]; [Mar 9:1]; [Luk 9:27]; [Joh 6:64]; [Act 11:20]; οὐδείς ἐστιν ὅς, [Mar 9:39]; [Mar 10:29]; [Luk 1:61]; [Luk 18:29]; with a noun added, ἕξ ἡμέραι εἰσιν, ἐν αἷς etc. [Luk 13:14]; τίς ἐστιν, ὅς, [Mat 7:9] (L Tr WH omit ἐστιν); [Mat 12:11] (Tr omits; WH brackets ἐστιν): ἐστιν ὁ with a participle there is (viz., is not lacking) one that etc. [Joh 5:32] (?), ; .
e. when used of things, events, facts, etc., εἶναι is equivalent to to happen, take place: νῦν κρίσις ἐστιν, [Joh 12:31]; γογγυσμός ἦν, [Joh 7:12] θόρυβος τοῦ λαοῦ. [Mar 14:2]; σχίσμα, σχίσματα, [Joh 9:16]; [1Co 1:10]; [1Co 12:25]; ἔριδες, [1Co 1:11]; αἱρέσεις, [1Co 11:19]: πένθος, πόνος, κραυγή, [Rev 21:4]; ἔσονται λιμοί καί λοιμοί (R G Tr marginal reading in br:, others omit καί λοιμοί) καί σεισμοί [Mat 24:7]; ἀνάγκη μεγάλη, [Luk 21:23]; ἀνάστασιν μέλλειν ἔσεσθαι, [Act 24:15]. of times and seasons: χειμών ἐστιν, [Joh 10:22]; νύξ, [Joh 13:30] ψῦχος, [Joh 18:18]; καύσων, [Luk 12:55]; ἑσπέρα [Act 4:3] πρωΐα, [Joh 18:28] (Rec.); σκοτία, [Joh 20:1]: ἐστι, ἦν ὥρα — as ἕκτη, [Luk 23:44]; [Joh 4:6]; [Joh 19:14] (L T Tr WH) (), etc.; also of feasts: [Joh 5:1], [Joh 5:10]; [Joh 9:14]; [Act 12:3]; [Luk 23:54]; [Mar 15:42]. universally, τό ἐσόμενον what will be, follow, happen: [Luk 22:49]; πότε ταῦτα ἔσται; [Mat 24:3]; πῶς ἔσται τοῦτο; [Luk 1:34]; after the Hebrew, καί ἔσται (equivalent to וְהָיָה) followed by the future of another verb: [Act 2:17] (from [Joe 2:28] ()); (from [Joe 2:32] ()); [Act 3:23]: [Rom 9:26] (from [Hos 1:10] ()). τί οὖν ἐστιν; what then is it? i. e. how stands the case? What follows therefore? [Act 21:22]; [1Co 14:15], [1Co 14:26].
2. equivalent to πάρειμι, to be present; to be at hand; to be in store: οἶνος οὐκ ἐστιν, [Joh 2:3] Tdf.; παμπολλοῦ (Rec.) ὄχλου ὄντος, when there was present, [Mar 8:1]; add, ; [Mat 12:10] R G; [Heb 8:4]; οὔπω γάρ ἦν πνεῦμα (ἅγιον), was not yet present, i. e. had not yet been given (which some authorities add). [Joh 7:39]; so also in the words εἰ πνεῦμα ἅγιον ἐστιν (but R G Tr accent ἅγιον ἐστιν., cf. Chandler § 938), [Act 19:2]; ἀκούσας... ὄντα σῖτα, that there was an abundance of grain, [Act 7:12]; δύναμις κυρίου ἦν εἰς τό ἰᾶσθαι αὐτούς, was present to heal them, [Luk 5:17].
3. ἐστιν with an infinitive, as in Greek writings from Homer down (see Passow, i., p. 792f; (Liddell and Scott, under the word, A. VI.); see examples from the O. T. Apocrypha in Wahl, Clavis apocryph., p. 155), it is possible to etc.; with a negative (as more common in classic Greek also), it is impossible: [Heb 9:5]; [1Co 11:20] (cf. Winer's Grammar, § 44, 2 b.).
II. εἰμί (as a copula) connects the subject with the predicate, where the sentence shows who or what a person or thing is as respects character, nature, disposition, race, power, dignity, greatness, age, etc.
1. universally: ἐγώ εἰμί πρεσβύτης, [Luk 1:18]; ἐγώ εἰμί Γαβριήλ, [Luk 1:19]; ἔρημος ἐστιν ὁ τόπος, [Mat 14:15]; προφήτης εἰ σύ, [Joh 4:19]; σύ εἰ ὁ Χριστός, [Mat 26:63]; καθαροί ἐστε, [Joh 13:10]; ὑμεῖς ἐστε τό ἅλας τῆς γῆς, [Mat 5:13]; Ἰουδαίους εἶναι ἑαυτούς, [Rev 3:9], cf. [Rev 2:9], and countless other examples
2. εἰμί, as a copula, indicates that the subject is or is to be compared to the thing expressed by the predicate: ἡ σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστε, ye are, as it were, the seal attesting my apostleship, i. e. your faith is proof that the name of apostle is given me rightfully, [1Co 9:2]; ἡ ἐπιστολή (namely, συστατικη, cf. [1Co 9:1]) ὑμεῖς ἐστε, i. e. ye yourselves are like a letter of recommendation for me, or ye serve as a substitute for a letter of recommendation, [2Co 3:2]; τοῦτο ἐστι τό σῶμα μου, this which I now hand to you is, as it were, my body, [Mat 26:26]; [Mar 14:22]; [Luk 22:19]; ὑμεῖς ναός Θεοῦ ἐστε (L text T Tr text WH ἡμεῖς... ἐσμεν ye (we) are to be regarded as the temple of God, [2Co 6:16], cf. [1Co 6:19]; ὁ Θεός ναός αὐτῆς ἐστιν (ἐστι R G Tr], καί τό ἀρνίον, they are to be regarded as its temple, they occupy the place of a temple in the city because present with everyone in it, [Rev 21:22]. Hence,
3. εἶναι, getting an explicative force, is often equivalent to to denote, signify, import, as ὁ ἀγρός ἐστιν ὁ κόσμος, [Mat 13:37-39], [Mat 13:19]f, 22; [Luk 8:11]f, 14; [Gal 4:24]; [Rev 17:15]; [Rev 19:8], (the Sept. [Gen 41:28]; [Eze 37:11]); τουτ' ἐστιν (so T WH uniformly, except that WH omits ν. ἐφελκ. in [Heb 2:14]), Lachmann τοῦτ᾿ἔστιν (except in [Rom 10:6], [Rom 10:7], [Rom 10:8]; also Treg. except in [Mat 27:46]; [Mar 7:2]; [Act 1:19]; [Rom 9:8]; [Rom 10:6], [Rom 10:7], [Rom 10:8]; sometimes written τοῦτο ἐστιν, see Tdf. Proleg., p. 111; cf. Winers Grammar, 45; Buttmann, 11 (10)), an explanatory formula (equivalent to τοῦτο σημαίνει) which is either inserted into the discourse as a parenthesis, or annexed to words as an apposition (cf. Winers Grammar, 530 (493); Buttmann, 400 (342). It is to be distinguished from τοῦτο δέ ἐστιν: τουτ' ἐστιν introduces an incidental explanation for the most part of the language; τοῦτο δέ ἐστιν subjoins an explanatory statement, relating generally to the thought; (cf. our that is to say, and that is); see [Rom 1:12] and Fritzsche at the passage): [Mat 27:46]; [Mar 7:2]; [Act 1:19]; [Rom 7:18]; [Rom 10:6-8]; [Phi 1:12]; [Heb 2:14]; [Heb 7:5], etc.; likewise ὁ ἐστι, [Mar 3:17]; [Mar 7:11], [Mar 7:34]; [Heb 7:2]; ὁ ἐστι μεθερμηνευόμενον, this signifies, when interpreted, etc. [Mar 15:34]; [Act 4:36]; see 6 c. below.
4. In the Bible far more frequently than in secular authors, and in the N. T. much more often in the historical than in the other books, a participle without the article serves as the predicate, being connected with the subject by the verb εἶναι (cf. Winers Grammar, § 45, 5 and especially Buttmann, 309ff (265ff)); and a. so as to form a mere periphrasis of the finite verb;
a. with the present participle is formed — a periphrasis of the present: ἐστι προσαναπληροῦσα... καί περισσεύουσα, [2Co 9:12]; — a periph. of the imperfect or of the aorist, mostly in Mark and Luke (Buttmann, 312 (268)): ἦν καθευδεν, [Mar 4:38]; ἦν προάγων, ; ἦν συγκαθήμενος, ; ἦν διανεύων, [Luk 1:22]; ἦσαν καθήμενοι, ; ἦν ἐκβάλλων, ; ἦσαν καθεζόμενοι (Lachmann, others, καθήμενοι), [Act 2:2], and other examples; once in Paul, [Phi 2:26] ἐπιποθῶν ἦν; — a periph. of the future: ἔσονται πίπτοντες (ἐκπίπτοντες R G), [Mar 13:25]. β. with the perfect participle is formed — a periph. of the aorist (imperfect (?)): ἦν ἑστώς, [Luk 5:1]; — a periph. of the pluperfect: ἦσαν ἐληλυθότες, συνεληλυθυῖαι [Luk 5:17]; [Luk 23:55]; especially with the perfect passive participle: ἦν ἡ ἐπιγραφή ἐπιγεγραμμένη, [Mar 15:26]; ἦν αὐτῷ κεχρηματισμένον, [Luk 2:26]; ἦν τεθραμμένος, [Luk 4:16]; add, [Luk 8:2]; [Luk 23:51]; [Act 1:17], etc. γ. once with an aorist participle a periph. of the pluperfect is formed: ἦν... βληθείς (R G L Tr marginal reading βεβλημένος) ἐν τῇ φυλακή, [Luk 23:19] T Tr text WH; on the same use of the aorist sometimes in Greek writings cf. Passow, i., p. 793; (Liddell and Scott, under the word, B. 2; yet cf. Buttmann, § 144, 24 at the end).
b. so as to indicate continuance in any act or state (Buttmann, 310f (266)): ἦν διδάσκων was accustomed to teach, [Mar 1:22]; [Luk 4:31]; [Luk 19:47]; ἦν (T Tr text WH ἦλθεν) κηρύσσων, [Mar 1:39]; [Luk 4:44]; ἦσαν νηστεύοντες held their fast, [Mar 2:18]; ἦσαν συλλαλοῦντες were talking, [Mar 9:4];ἦν συγκύπτουσα, [Luk 13:11]; ἦν θέλων, [Luk 23:8]; ἦν προσδεχόμενος, [Mar 15:43] ([Luk 23:51] προσεδέχετο); once in Paul, [Gal 1:23] ἦσαν ἀκούοντες, with the future (cf. Buttmann, 311 (267)): ἔσται δεδεμένον, ἔσται λελυμένον, equivalent to shall remain bound, shall remain loosed, [Mat 16:19]; ἔσται πατουμένη shall continue to be trodden down, [Luk 21:24], and other examples c. to signify that one is in the act of doing something: ἦν ἐρχόμενον was in the act of coming, [Joh 1:9] (cf. Meyer edition Weiss at the passage); ἦν ὑποστρέφων, [Act 8:28].
d. the combination of εἶναι with participle seems intended also to give the verbal idea more force and prominence by putting it in the form of a noun (see Buttmanns Grammar, and Winer's Grammar, as above) ἦν ἔχων κτήματα πολλά (German wohlhabend (English was one that had)), [Mat 19:22]; [Mar 10:22]; ἔσῃ σιωπῶν, [Luk 1:20]; ἦν ὑποτασσόμενος (obedient, in subjection), [Luk 2:51]; ἴσθι ἐξουσίαν ἔχων, be thou ruler over, [Luk 19:17]; ἦν συνευδοκῶν [Act 8:1]; ζῶν εἰμί, [Rev 1:18], and in other examples three times in Paul: εἰ... ἠλπικότες ἐσμεν μόνον if we are those who have only hoped, or to whom nothing is left but hope, [1Co 15:19]; ἦν ἦν... καταλλάσσων, the reconciler, [2Co 5:19]; ἅτινά ἐστι λόγον ἔχοντα σοφίας, are things having a reputation of wisdom, [Col 2:23] (Matthiae, § 560 ((so Kühner, § 353 Anm. 3)) gives examples from secular authors in which several words intervene between εἶναι and the participle).
e. Of quite another sort are those examples in which εἶναι has its own force, being equivalent to to be found, to be present, to stay, (see I. above), and the participle is added to express an act or condition of the subject (cf. Buttmann, § 144, 27): ἐν τοῖς μνημασι... ἦν was i. e. stayed) κράζων, [Mar 5:5]; ἦν δέ ἐκεῖ (was kept there)... βοσκομένη, [Mar 5:11]; [Mat 8:30]; ἦσαν ἐν τῇ ὁδῷ ἀναβαίνοντες, Luther correctly, they were in the road (going up etc. [Mar 10:32]; εἰσιν ἄνδρες... εὐχήν ἔχοντες, [Act 21:23]; add, [Mat 12:10] (R G); ; [Mar 2:6], (in the last two examples ἦσαν were present); [Luk 4:33]; [Joh 1:28]; [Joh 3:23]; [Act 25:14]; [Rom 3:12], etc.; ἄνωθεν ἐστιν, καταβαῖνον etc. (insert a comma after ἐστιν), is from above, καταβαῖνον etc. being added by way of explanation, [Jam 1:17] (cf. Buttmann, 310 (266)).
5. The formula ἐγώ εἰμί (I am he), frequent in the Gospels, especially in John, must have its predicate supplied mentally, inasmuch as it is evident from the context (cf. Krüger, § 60, 7); thus, ἐγώ εἰμί, namely, Ἰησοῦς ὁ Ναζωραῖον, [Joh 18:5] (here L marginal reading expresses ὁ Ἰησοῦς, WH marginal reading Ἰησοῦς); [Joh 18:6], [Joh 18:8]; it is I whom you see, not another, [Mat 14:27]; [Mar 6:50]; [Luk 24:36] (Lachmann in brackets); [Joh 6:20]; namely, ὁ καθήμενος καί προσαιτῶν, [Joh 9:9]; simply εἰμί, I am teacher and Lord, [Joh 13:13]; οὐκ εἰμί namely, ἐξ αὐτῶν, [Luk 22:58]; [Joh 18:25]; I am not Elijah, [Joh 1:21]; specifically, I am the Messiah, [Mar 13:6]; [Mar 14:62]; [Luk 21:8]; [Joh 4:26]; [Joh 8:24], [Joh 8:28]; [Joh 13:19]; I am the Son of God, [Luk 22:70] (like הוּא אֲנִי, [Deu 32:39]; [Isa 43:10]); cf. Keim, 3:320 (English translation, 6:34; Hofmann, Schriftbeweis, i. 63f). The third person is used in the same way: ἐκεῖνος ἐστιν, namely, ὁ υἱός τοῦ Θεοῦ, [Joh 9:37]; namely, ὁ παραδώσων ἐμέ, [Joh 13:26].
6. Of the phrases having a pronoun in place of a predicate, the following deserve notice:
a. τίς εἰμί, εἰ, ἐστιν, a formula of inquiry, used by those desiring — either to know what sort of a man one is whom they see, or what his name is, [Joh 1:19]; [Joh 8:25]; [Joh 21:12]; [Act 26:15] — or that they may see the face of some one spoken of, and that he may be pointed out to them, [Luk 19:3]; [Joh 9:36]; σύ τίς εἰ ὁ with a participle, who (i. e. how petty) art thou, that etc.? the question of one administering a rebuke and contemptuously denying another's right to do a thing, [Rom 9:20]; [Rom 14:4] (Strabo 6, 2, 4, p. 271 σύ τίς εἰ ὁ τόν Ὀμηρον ψεγων ὡς μυθογραφον); ἐγώ τίς εἰμί; who (how small) am I? the language of one holding a modest opinion of himself and recognizing his weakness, [Act 11:17], cf. [Exo 3:11].
b. εἰμί τίς, likesum aliquis in Latin, to be somebody (eminent): [Act 5:36]; εἶναι τί, like the Latinaliquid esse, to be something (i. e., something excellent): [Gal 2:6]; [Gal 6:3]; in these phrases τίς and τί are emphatic; cf. Kühner, § 470, 3; (Winers Grammar, 170 (161); Buttmann, 114 (100)); εἶναι τί after a negative, to be nothing, [1Co 3:7], cf. Meyer at the passage; also in questions having a negative force, [1Co 10:19] (cf. Winer's Grammar, § 6, 2). οὐδέν εἰμί, [1Co 13:2]; [2Co 12:11]; οὐδέν ἐστιν, it is nothing, is of no account, [Mat 23:16], [Mat 23:18]; [Joh 8:54]; [Act 21:24]; [1Co 7:19].
c. τίς ἐστι, e. g. ἡ παραβολή, what does it mean? what is the explanation of the thing? [Luk 8:9] τίς εἴη ἡ παραβολή αὐτῇ; [Act 10:17] τί ἄν εἰν τό ὅραμα; [Mar 1:27] τί ἐστι τοῦτο; what is this? expressive of astonishment, [Luk 15:26] τί εἰν ταῦτα; what might be the cause of the noise he heard? [Luk 18:36]; [Joh 10:6], τινα ἦν, ἅ ἐλάλει αὐτοῖς. Τί ἐστι what does it mean? [Mat 9:13]; [Mat 12:7]; [Luk 20:17]; [Joh 16:17]f; τί ἐστιν εἰ μή ὅτι, [Eph 4:9]; see II. 3 above.
d. οὗτος, αὕτη, τοῦτο ἐστιν followed by a noun, equivalent to in this is seen, is contained, etc. α. is so employed that the pronoun refers to something which has just been said: οὗτος γάρ ἐστι ὁ νόμος, the law is summed up in what I have just mentioned, comes to this, [Mat 7:12]. β.. in John's usage it is so employed that the pronoun serves as the subject, which is defined by a noun that follows, and this noun itself is a substitute as it were for the predicate: αὐτῇ ἐστιν ἡ νίκη... ἡ πίστις ἡμῶν [1Jo 5:4]; αὕτη ἐστιν ἡ μαρτυρία τοῦ Θεοῦ, ἥν, etc. [1Jo 5:9] Rec. οὗτος, αὕτη, τοῦτο ἐστι followed by ὅτι (Buttmann, 105 (92); cf. Winer's Grammar, 161 (152)): [Joh 3:19]; [1Jo 1:5]; [1Jo 5:11], [1Jo 5:14]; followed by ἵνα (to say that something ought to be done, or that something is desired or demanded (cf. Winers Grammar, 338 (317); Buttmann, 240 (207))): [Joh 6:29], [Joh 6:39]; [Joh 15:12]; [1Jo 3:11], [1Jo 3:23]; [1Jo 5:3]; followed by ὅτε etc. [Joh 1:19] (Winer's Grammar, 438 (408)).
7. The participle ὤν, οὖσα, ὄν, ὄντες, ὄντα, joined to a substantive or an adjective, has the force of an intercalated clause, and may be translated since or although I am, thou art, etc. (here the English use of the participle agrees in the main with the Greek): εἰ οὖν ὑμεῖς, πονηροὶ οὔντες, οἴδατε, [Mat 17:11]; add, ; [Luk 20:36]; [Joh 3:4]; [Joh 4:9]; [Act 16:21]; [Rom 5:10]; [1Co 8:7]; [Gal 2:3]; [Jam 3:4], and often; twice with other participles, used adjectivally (Buttmann, 310 (266)): ὄντες ἀπηλλοτριωμένοι, [Col 1:21]; ἐσκοτισμένοι (R G, others ἐσκοτωμένοι), [Eph 4:18].
8. Sometimes the copula ἐστιν (with the accent (see Chandler § 938)) stands at the beginning of a sentence, to emphasize the truth of what the sentence affirms or denies: [Luk 8:11]; [1Ti 6:6]; ἐστι δέ πίστις etc. [Heb 11:1] (although some explain it here (as a substantive verb), 'but faith exists' or 'is found,' to wit in the examples adduced immediately after (see Winers Grammar, § 7, 3)); several times so used in Philo in statements (quoted by Delitzsch on [Heb 11:1]) resembling definitions. οὐκ ἐστιν: [Mat 13:57]; [Mar 12:27]; [Act 10:34]; [1Co 14:33]; [Jam 3:15].
III. εἰμί joined with adverbs;
1. with adverbs of place;
a. where? to be, be busy, somewhere: ἐκεῖ, [Mat 2:15]; [Mat 27:55]; [Mar 3:1] (L omits; Tr brackets ἦν), etc.; ἐνθάδε, [Act 16:28]; ἔσω, [Joh 20:26]; οὗ, [Mat 2:9]; [Mat 18:20]; [Act 16:13]; ὅπου, [Mar 2:4]; [Mar 5:40]; [Joh 6:62]; [Act 17:1], etc.; ποῦ, [Mat 2:2]; [Joh 7:11], etc.; ὧδε, [Mat 28:6]; [Mar 9:5], etc.
b. with adverbs of distance: ἀπέναντι τίνος, [Rom 3:18] ([Psa 35:2]); ἐκτός τίνος, [2Co 12:2] (3 χωρίς τοῦ L T Tr WH); ἔμπροσθεν τίνος, [Luk 14:2]; ἐντός τίνος. [Luk 17:21]; ἐνώπιον τίνος, [Rev 1:4]; [Rev 7:15]; μακράν ἀπό τίνος, [Joh 21:8]; [Mar 12:34]; πόρρω, [Luk 14:32]; ἐπάνω, [Joh 3:31]{a} (31^b G T WH marginal reading omits the clause); of the situation of regions and places: ἀντιπέρα (or ἀντιπέρα etc. see under the word) τίνος, [Luk 8:26]; ἐγγύς — now standing absolutely, [Joh 19:42]; now with the genitive, [Joh 11:18]; [Joh 19:20], etc.; now with the dative, [Act 9:38]; [Act 27:8].
c. whence? to be from some quarter, i. e. to come, originate, from: πόθεν, [Mat 21:25]; [Luk 13:25], [Luk 13:27]; [Joh 7:27]; [Joh 9:29]; [Joh 19:9]; [Joh 2:9] (πόθεν ἐστιν namely, ὁ οἶνος, whence the wine was procured); ἐντεῦθεν, [Joh 18:36].
2. with adverbs of quality; οὕτως εἰμί, to be thus or so, to be such; absolutely, [Mat 13:49]; with ἐν ὑμῖν added, [Mat 20:26] (here R G T ἔσται); οὕτως ἔσται, so will it be, i. e. come to pass, [Mat 13:40] (49 (see above)); οὕτως ἐστιν or ἔσται, of things, events, etc., such is or will be the state of the case (Winer's Grammar, 465 (434)): [Mat 19:10]; [Mat 24:27], [Mat 24:37], [Mat 24:39]; [Mar 4:26]; [Rom 4:18] ([Gen 15:5]); so of persons, [Joh 3:8]. καθώς ἐστιν as, even as, he, etc. is, [1Jo 3:2], [1Jo 3:7]; [1Jo 4:17]; εἰμί ὥσπερ τίς to be, to do as one, to imitate him, be like him, [Mat 6:5] (R G); [Luk 18:11] (R G T WH text); ἔστω σοι ὥσπερ etc. regard him as a heathen and a publican, i. e. have no fellowship with him, [Mat 18:17]; εἰμί ὡς or ὡσεί τίς, to be as, i. e. like or equal to anyone, Matt. ( L T Tr WH); [Mat 22:30]; ; [Luk 11:44]; ( L Tr WH marginal reading); ; [1Co 7:29]f; τά σπλάγχνα περισσοτέρως εἰς ὑμᾶς ἐστιν he is moved with the more abundant love toward you, [2Co 7:15]. — But see each adverb in its place.
IV. εἰμί with the oblique cases of substantives or of pronouns;
1. εἶναι τίνος, like the Latinalicuius esse, equivalent to to pertain to a person or a thing, denotes any kind of possession or connection (possessive genitive); cf. Krüger, § 47, 6, 4ff; Winers Grammar, § 30, 5 b.; Buttmann, § 132, 11.
a. of things which one owns: ἔσται σου πᾶσα (Rec. πάντα), [Luk 4:7]; οὗ ἐστιν ἡ ζώνη αὕτη, [Act 21:11]; add, [Mar 12:7]; [Joh 10:12]; [Joh 19:24]; — or for the possession of which he is fitted: τίνος ἐστιν ἡ βασιλεία τοῦ οὐρανοῦ or τοῦ Θεοῦ, he is fit for a share in the kingdom of God, [Mat 5:3], [Mat 5:10]; [Mat 19:14]; [Mar 10:14]; [Luk 18:16]. πάντα ὑμῶν ἐστι, all things serve your interests and promote your salvation, [1Co 3:21].
b. of things which proceed from one: [2Co 4:7].
c. to be of one's party, be devoted to one: [1Co 1:12]; [2Ti 2:19]; τοῦ Χριστοῦ, [Mar 9:41]; [Rom 8:9]; [1Co 1:12]; [2Co 10:7]; hence also τῆς ὁδοῦ (namely, τοῦ κυρίου) εἶναι, [Act 9:2] (cf. Buttmann, 163 (142)).
d. to be subject to one; to be in his hands or power: [Mat 22:28]; [Act 27:23]; [Rom 9:16]; [Rom 14:8]; [1Co 3:23]; [1Co 6:19], [1Co 6:20] Rec.; πνεύματος, [Luk 9:55] Rec. Hence,
e. to be suitable, fit, for one: [Act 1:7].
f. to be of a kind or class: εἶναι νυκτός, σκότους, ἡμέρας, [1Th 5:5], [1Th 5:8]; or to be of the number of (a partitive genitive, cf. Buttmann, 159 (139)): [Act 23:6]; [1Ti 1:20]; [2Ti 1:15].
g. with a genitive of quality: [Heb 10:39]; [Heb 12:11]. h. with a genitive of age: [Mar 5:42]; [Luk 3:23]; [Act 4:22] (Tobit 14:11). With this use (viz. 1) of εἶναι, those examples must not be confounded in which a predicate nominative is to be repeated from the subject (cf. Krüger, § 47, 6, 1): οὐκ ἐστιν ὁ Θεός νεκρῶν, ἀλλά ζώντων, namely, Θεός, [Mat 22:32], cf. [Mar 12:27]; [Luk 20:38]; ταῦτα τά ῤήματα οὐκ ἐστι δαιμονιζομένου, namely, ῤήματα, [Joh 10:21]; οὐκ ἐστιν ἀκαταστασίας ὁ Θεός, ἀλλά εἰρήνης, [1Co 14:33]; ἄλλο βιβλίον, ὁ ἐστι τῆς ζωῆς, [Rev 20:12]; add, [2Co 2:3]; [1Pe 3:3].
2. εἰμί with the dative (cf. Krüger, § 48, 3 (who appears to regard the dative as expressing a less close or necessary relationship than the genitive); Winers Grammar, § 31, 2);
a. ἐστι μοι, ἡμῖν, etc. it is mine, ours, etc., I, we, etc., have: [Luk 1:7]; [Luk 2:7], [Luk 2:10]; [Luk 14:10]; [Joh 18:10], [Joh 18:39]; [Joh 19:40]; [Act 7:5]; [Act 8:21]; [Act 10:6]; [Rom 9:2], [Rom 9:9]; [1Co 9:16]; [1Pe 4:11], and often. οὐκ ἐστι ἡμῖν (others ὑμῖν) ἡ πάλη πρός etc. we have not a struggle against etc. [Eph 6:12]; εἰσιν ἡμῖν we have here etc. [Act 21:23]; τί ἔσται ἡμῖν what shall we have? what will be given us? [Mat 19:27]; ὑμῖν ἐστιν ἡ ἐπαγγελία the promise belongs to you, [Act 2:39].
b. εἶναι τίνι τί to be something to (or for) someone, used of various relations, as of service, protection, etc.: σκεῦος ἐκλογῆς ἐστι μοι οὗτος namely, τοῦ with an infinitive [Act 9:15]; ἔσεσθε μοι μάρτυρες, Acts ( R G, cf.) ; ἔσομαι αὐτῷ Θεός καί αὐτός ἔσται μοι υἱός, [Rev 21:7]; ἔσονται μοι λαός, [2Co 6:16] (R G); εἰς τό εἶναι αὐτόν... πατέρα... τοῖς etc. [Rom 4:11].
c. εἶναι τίνι τί, to be to one as or for something, to pass for etc.: [1Co 1:18]; [1Co 2:14]; [1Co 9:2], cf. [Mat 18:17].
d. εἶναι τίνι τί, to be, i. e. conduce, redound to one for (or as) something (cf. Krüger, § 48, 3, 5): [1Co 11:14]; [2Co 2:15]; [Phi 1:28]; οὐαί δέ μοι ἐστι, [1Co 9:16] ([Hos 9:12]).
e. ἔσται τίνι, will come upon, befall, happen to, one: [Mat 16:22]; [Luk 1:45].
f. [Act 24:11] οὐ πλείους εἰσί μοι ἡμέραι ἤ δεκαδύο (L T Tr WH omit ἤ and read δώδεκα) not more than twelve days are (namely, passed) to me, i. e. it is not more than twelve days. [Luk 1:36] οὗτος μήν ἕκτος ἐστιν αὐτῇ this is the sixth month to (with) her. Those passages must not be brought under this head in which the dative does not belong to the verb but depends on an adjective, as καλός, κοινωνός, φίλος, etc.
V. εἰμί with prepositions and their cases.
1. ἀπό ὁ τίνος (τόπου), to come from, be a native of: [Joh 1:44] (45) (cf. ἀπό, II. 1 a.).
2. εἰς τί, a. to have betaken oneself to some place and to be there, to have gone into (cf. Winers Grammar, § 50, 4 b.; (Buttmann, 333 (286)): εἰς οἶκον, [Mar 2:1] (R G; others ἐν); εἰς τόν ἀγρόν, [Mar 13:16] (R G); εἰς τήν κοίτην, [Luk 11:7]; εἰς τόν κόλπον, [Joh 1:18], where cf. Tholuck (Winers Grammar, 415 (387); Buttmann, as above); (on [Act 8:20] see ἀπώλεια, 2 a.). metaphorically, to come to: εἰς χολήν πικρίας (hast fallen into), [Act 8:23].
b. to be directed toward a thing: ὥστε τήν πίστιν ὑμῶν... εἶναι εἰς Θεόν, [1Pe 1:21]; to tend to anything: [Rom 11:36] (Winers Grammar, § 50, 6).
c. to be for, i. e. conduce or inure to, serve for (Buttmann, 150f (131f); Winer's Grammar, § 29, 3 a.): [1Co 14:22]; [Col 2:22]; [Jam 5:3]; ἐμοί εἰς ἐλάχιστον ἐστι, it results for me in, i. e. I account it, a very small thing, [1Co 4:3], (εἰς ὠφέλειαν, Aesop fab. 124, 2).
d. In imitation of the Hebrew הָיָה followed by לְ, εἶναι εἰς τινα or τί stands where the Greeks use a nominative (Winers Grammar and Buttmann, as above; especially Sophocles' Lexicon, under the word εἰς, 3): [Mat 19:5] and [Mar 10:8] and [1Co 6:16] and [Eph 5:31] ἔσονται εἰς σάρκα μίαν (from [Gen 2:24]); [1Jo 5:8] εἰς τό ἐν εἰσιν, unite, conspire, toward one and the same result, agree in one; [2Co 6:18] ([Jer 38:1]); [Heb 1:5] ([2Sa 7:14]); .
3. ἐκ τίνος, a. to be of, i. e. a part of anything, to belong to, etc. (Winers Grammar, 368 (345); cf. Buttmann, 159 (139)): [1Co 12:15]f; ἐκ τινων, of the number of: [Mat 26:73]; [Mar 14:69]; [Luk 22:58]; [Joh 1:24]; [Joh 6:64], [Joh 6:71] (R T); [Joh 7:50]; [Joh 10:26]; [Joh 18:17],25>; [Act 21:8]; [2Ti 3:6]; [1Jo 2:19]; [Rev 17:11] (Xenophon, mem. 3, 6, 17); ἐκ τοῦ ἀριθμοῦ τινων, [Luk 22:3].
b. to be of, i. e. to have originated, sprung, come, from (Winers Grammar, § 51, 1 d.; Buttmann, 327 (281f)): [Luk 23:7]; [Joh 1:46] (); (ὁ ὤν ἐκ τῆς γῆς); [Joh 4:22]; [Joh 7:52]; [Joh 8:23]; ; [Act 4:6]; [Act 19:25]; [Act 23:34]; [Gal 3:21]; [1Jo 4:7]; ὅς ἐστιν ἐξ ὑμῶν, your fellow-countryman, [Col 4:9].
c. to be of, i. e. proceed from one as the author (Winers Grammar, 366f (344f); Buttmann, 327 (281)): [Mat 5:37]; [Joh 7:17]; [Act 5:38]; [2Co 4:7]; [1Jo 2:16]; [Heb 2:11]; εἶναι ἐξ οὐρανοῦ, ἐξ ἀνθρώπων, to be instituted by the authority of God, by the authority of men, [Mat 21:25]; [Mar 11:30]; [Luk 20:4]; to be begotten of one, [Mat 1:20].
d. to be of, i. e. be connected with one; to be related to, (cf. Winer's § 51, 1 d.; cf. in ἐκ, II. 1 a. and 7): ὁ νόμος οὐκ ἐστιν ἐκ πίστεως, has no connection with faith, [Gal 3:12]; ἐξ ἔργων νόμου εἶναι (Luth.mit Werken umgehen), [Gal 3:10]; especially in John's usage, to depend on the power of one, to be prompted and governed by one, and reflect his character: thus εἶναι ἐκ τοῦ διαβόλου, [Joh 8:44]; [1Jo 3:8]; ἐκ τοῦ πονηροῦ, [1Jo 3:12]; ἐκ τοῦ κόσμου, [Joh 15:19]; [Joh 17:14], [Joh 17:16]; [1Jo 4:5]; when this expression is used of wickedness, it is equivalent to produced by the world and pertaining to it, [1Jo 2:16]; opposed to ἐκ τοῦ Θεοῦ εἶναι, [Joh 8:47]; [1Jo 4:1-3]; this latter phrase is used especially of true Christians, as begotten anew by the Spirit of God (see γεννάω, 2 d.): [1Jo 4:4], [1Jo 4:6]; [1Jo 5:19]; [3Jo 1:11]; ἐκ τῆς ἀληθείας εἶναι, either to come from the love of truth as an effect, as [1Jo 2:21], or, if used of a man, to be led and governed by the love and pursuit of truth, as [Joh 18:37]; [1Jo 3:19]; ὁ ὤν ἐκ τῆς γῆς ἐκ τῆς γῆς ἐστι, he who is from the earth as respects origin bears the nature of this his earthly origin, is earthly, [Joh 3:31].
e. to be of, i. e. formed from: [Rev 21:21]; [1Co 11:8].
4. ἐν τίνι, a. with the dative of place, to be in, i. e. be present, to stay, dwell; a prop [Mat 24:26]; [Luk 2:49], etc.; on the surface of a place (Germauf), as ἐν τῇ ὁδῷ, [Mar 10:32] and elsewhere; ἐν τῷ ἀγρῷ, [Luk 15:25]. at: ἐν δεξιά tou] Θεοῦ, [Rom 8:34]; to live, dwell, as in a city: [Luk 18:3]; [Act 9:10]; [Phi 1:1]; [1Co 1:2], etc.; of God, ἐν οὐρανοῖς, [Eph 6:9]; of things which are found, met with, in a place: [2Ti 2:20], etc. β. things so pertaining to locality that one can, in a proper sense, be in them or be surrounded by them, are spoken of in the same way metaphorically and improperly, as εἶναι ἐν τῷ φωτί, ἐν τῇ σκοτία: [1Jo 2:9], [1Jo 2:11]; [1Th 5:4]; ἐν σαρκί, [Rom 7:5]; [Rom 8:8] (see σάρξ, 4).
b. to be in a state or condition (see Buttmann, 330 (284); cf. Winer's Grammar, § 29, 3 b. and ἐν, I. 5 c.): ἐν εἰρήνη, [Luk 11:21]; ἐν ἔχθρα, [Luk 23:12]; ἐν κρίματι, [Luk 23:40]; ἐν περιτομή, ἐν ἀκροβυστία, [Rom 4:10]; ἐν δόξῃ, [2Co 3:8], etc.; hence, spoken of ills which one is afflicted with: ἐν ῤύσει αἵματος, [Mar 5:25]; [Luk 8:43] (ἐν τῇ νόσῳ, Sophocles Aj. 271; inmorbo esse, Cicero, Tusc. 3, 4, 9); of wickedness in which one is, as it were, merged, ἐν ταῖς ἁμαρτίαις, [1Co 15:17]; of holiness, in which one perseveres, ἐν πίστει, [2Co 13:5].
c. to be in possession of, provided with a thing (Winer's Grammar, 386 (361)): [Phi 4:11]; ἐν ἐξουσία, [Luk 4:32]; ἐν βαρεῖ (see βάρος, at the end), [1Th 2:7] (6).
d. to be occupied in a thing (Bernhardy (1829), p. 210; (see iv, I. 5 g.)): ἐν τῇ ἑορτή, in celebrating the feast, [Joh 2:23]; to be sedulously devoted to (A. V. give oneself wholly to) a thing, [1Ti 4:15] (Horace, epistles 1, 1, 11omnis in hoc sum).
e. a person or thing is said to be in one, i. e. in his soul: thus, God (by his power and influence) in the prophets, [1Co 14:25]; Christ (i. e. his holy mind and power) in the souls of his disciples or of Christians, [Joh 17:26]; [2Co 13:5]; τό πνεῦμα τῆς ἀληθείας, [Joh 14:17]; friends are said to be ἐν τῇ καρδία of one who loves them, [2Co 7:3]. vices, virtues, and the like, are said to be in one: as δόλος, [Joh 1:47] (48); ἀδικία, [Joh 7:18]; ἄγνοια, [Eph 4:18]; ἁμαρτία, [1Jo 3:5]; ἀλήθεια, [Joh 8:44]; [2Co 11:10]; [Eph 4:21]; [1Jo 1:8]; [1Jo 2:4], (ἀλήθεια καί κρίσις, 1 Macc. 7:18); ἀγάπη, [Joh 17:26]; [1Jo 2:15]; ὁ λόγος αὐτοῦ (τοῦ Θεοῦ) οὐκ ἐστιν ἐν ἡμῖν, God's word has not left its impress on our souls, [1Jo 1:10]; τό φῶς οὐκ ἐστιν ἐν αὐτῷ, the efficacy or influence of the light is not in his soul (rather, an obvious physical fact is used to suggest a spiritual truth: the light is not in him, does not shine from within outward), [Joh 11:10]; σκοτία, [1Jo 1:5]; σκάνδαλον, [1Jo 2:10], i. e. there is nothing within him to seduce him to sin (cf. Dusterdieck and Huther at the passage). [Act 13:15] (if ye have in mind any word of exhortation etc. (Winers Grammar, 218 (204f)).
f. ἐν τῷ Θεῷ εἶναι is said α. of Christians, as being rooted, so to speak, in him, i. e. intimately united to him, [1Jo 2:5]; [1Jo 5:20]; β. of all men, because the ground of their creation and continued being is to be found in him alone, [Act 17:28].
g. with a dative of the person to be in — (i. e. either) among the number of: [Mat 27:56]; [Mar 15:40]; [Luk 2:44]; [Rom 1:6]; — (or, in the midst of: [Act 2:29]; [Act 7:44] Rec., etc.) h. noteworthy, further, are the following: ἐστι τί ἐν τίνι there is something (to blame) in one, [Act 25:5]; something is (founded (A. V. stand)) in a thing, [1Co 2:5]; οὐκ ἐστιν ἐν οὐδενί ἄλλῳ ἡ σωτηρία salvation is (laid up, embodied) in none other, can be expected from none, [Act 4:12]; with the dative of the thing, is (contained, wrapped up) in something: [Eph 5:18]; [Heb 10:3]; [1Jo 4:18].
5. εἰμί ἐπί a. τίνος, to be on: ἐπί τοῦ δώματος, [Luk 17:31]; ἐπί τῆς κεφαλῆς, [Joh 20:7]; to be (set) over a thing, [Act 8:27]; to preside, rule, over, [Rom 9:5].
b. τίνι, to be at (Winer's Grammar, 392 (367)): ἐπί θύραις, [Mat 24:33]; [Mar 13:29].
c. τινα, to be upon one: χάρις ἦν ἐπί τινα, was with him, assisted him, [Luk 2:40]; [Act 4:33]; πνεῦμα ἦν ἐπί τινα, had come upon one, was impelling him, [Luk 2:25], cf. [Luk 4:18]; the Sept. [Isa 61:1]; add, [Gal 6:16]; εἶναι ἐπί τό αὐτό, to be (assembled) together (cf. αὐτός, III. 1), [Act 1:15]; [Act 2:1], [Act 2:44]; of cohabitation, [1Co 7:5] (according to the reading ἦτε for Rec. συνέρχεσθε).
6. εἰμί κατά a. τίνος, to be against one, to oppose him: [Mat 12:30]; [Luk 9:50]; [Luk 11:23]; [Gal 5:23]; [Rom 8:31] (opposed to ὑπέρ τίνος, as in [Mar 9:40]).
b. κατά τί, according to something: κατά σάρκα, κατά πνεῦμα, to bear the character, have the nature, of the flesh or of the Spirit, [Rom 8:5]; εἶναι κατ' ἄνθρωπον, [Gal 1:11]; κατ' ἀλήθειαν, [Rom 2:2].
7. μετά τίνος, a. to be with (i. e., to associate with) one: [Mat 17:17]; [Mar 3:14]; [Mar 5:18]; [Luk 6:3]; [Joh 3:26]; [Joh 12:17]; [Joh 16:32]; [Act 9:39], and often in the Gospels; [Rev 21:3]; of ships accompanying one, [Mar 4:36]; of what is present with one for his profit, [2Jo 1:2]; [Rom 16:20]; Hebraistically, to be with one, i. e. as a help (of God, becoming the companion, as it were, of the righteous): [Luk 1:66]; [Joh 3:2]; [Joh 8:29]; [Joh 16:32]; [Act 7:9]; [Act 10:38]; [Act 11:21]; [Act 18:10]; [2Co 13:11]; [Phi 4:9]; [2Jo 1:3], cf. [Mat 28:20] ([Gen 21:20]; [Jdg 6:12], etc.).
b. to be (i. e. to cooperate) with: [Mat 12:30]; [Luk 11:23] (Xenophon, an. 1, 3, 5 (others ἰέναι)).
8. εἰμί παρά a. τίνος, to (have come and so) be from one: Christ is said εἶναι παρά τοῦ Θεοῦ, [Joh 6:46]; [Joh 7:29]; [Joh 9:16], [Joh 9:33]; τί παρά τίνος, is from i. e. given by one, [Joh 17:7].
b. τίνι, to be with one: [Mat 22:25]; οὐκ εἶναι παρά τῷ Θεῷ is used to describe qualities alien to God, as προσωπολημψία, [Rom 2:11]; [Eph 6:9]; ἀδικία, [Rom 9:14].
c. τινα (τόπον), by, by the side of: [Mar 5:21]; [Act 10:6].
9. πρός τινα (cf. Winers Grammar, 405 (378)), a. toward: πρός ἑσπέραν ἐστι it is toward evening, [Luk 24:29].
b. by (turned toward): [Mar 4:1].
c. with one: [Mat 13:56]; [Mar 6:3]; [Mar 9:19]; [Luk 9:41]; [Joh 1:1] (cf. Meyer at the passage).
10. σύν τίνι, a. to associate with one: [Luk 22:56]; [Luk 24:44]; [Act 13:7]; [Phi 1:23]; [Col 2:5]; [1Th 4:17].
b. to be the companion of one, to accompany him: [Luk 7:12] (Relz T Tr brackets WH); ; [Act 4:13]; [Act 22:9]; [2Pe 1:18].
c. (to be an adherent of one, be on his side: [Act 5:17]; [Act 14:4] (A. V. to hold with) (Xenophon, Cyril 5, 4, 37).
11. εἰμί ὑπέρ a. τίνος, to be for one, to favor his side: [Mar 9:40]; [Luk 9:50]; [Rom 8:31] (opposed to εἰμί κατά τίνος).
b. τινα, to be abore one, to surpass, excel him: [Luk 6:40].
12. ὑπό τινα (cf. Buttmann, 341 (293)), a. to be under (i. e., subject to) one: [Mat 8:9] R G T Tr; [Rom 3:9]; [Rom 6:14]; [Gal 3:10], [Gal 3:25]; [Gal 5:18]; [1Ti 6:1].
b. to be (locally) under a thing: e. g. under a tree, [Joh 1:48] (49); a cloud, [1Co 10:1]. Further, see each preposition in its own place.
VI. As in classical Greek, so also in the N. T. εἰμί is very often omitted (cf. Winer § 64, I. 2, who gives numerous examples (cf. 596 (555); 350 (328f)); Buttmann, 136f (119f)), ἐστιν most frequently of all the parts: [Luk 4:18]; [Rom 11:36]; [1Co 4:20]; [2Ti 3:16]; [Heb 5:13], etc.; in exclamations, [Act 19:28], [Act 19:34]; in questions, [Rom 9:14]; [2Co 6:14-16]; τί γάρ, [Phi 1:18]; [Rom 3:3]; τί οὖν, [Rom 3:9]; [Rom 6:15]; also εἰ, [Rev 15:4]; εἰμί, [2Co 11:6]; ἐσμεν, ἐστε, [1Co 4:10]; εἰσί, [Rom 4:14]; [1Co 13:8], etc.; the imperative ἔστω, [Rom 12:9]; [Heb 13:4]f; ἐστε, [Rom 12:9]; [1Pe 3:8]; εἰν in wishes, [Mat 16:22]; [Gal 6:16], etc.; even the subjunctive ἤ after ἵνα, [Rom 4:16]; [2Co 8:11] (after ὅπως), 13; often the participle ὤν, ὄντες, as (see Buttmann, § 144, 18) in [Mar 6:20]; [Act 27:33]; in the expressions οἱ ἐκ περιτομῆς, ὁ ἐκ πίστεως, οἱ ὑπό νόμον, etc. (Compare: ἄπειμι, ἔνειμι (ἔξεστι), πάρειμι, συμπάρειμι, σύνειμι.)
G1510 — εἶμι
,
to go, approved of by some in
[Joh 7:34],
[Joh 7:36], for the ordinary
εἰμί, but cf. Winers Grammar, § 6, 2; (Buttmann, 50 (43). Compare:
ἄπειμι,
εἴσειμι,
ἔξειμι,
ἔπειμι,
σύνειμι.)