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; Jas_5:12; Clement of Rome, 1 Cor. 48, 5 [ET]; (1Ma_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; Bar_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 (; ); ; 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; 1Jn_5:16, and often; ἔσονται ἐμπαῖκται Jud_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 εΐδΘιΘδ) 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, Matthew 13:37-39 , 19 f, 22 ; Luke 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_10:6-8; also Treg. except in Mat_27:46; Mar_7:2; Act_1:19; Rom_9:8; Rom_10:6-8; 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; Phm_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, Php_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, Jas_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 δεΜΰ ΰΒπΔι, 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 1Jn_5:4; αὕτη ἐστιν ἡ μαρτυρία τοῦ Θεοῦ, ἥν, etc. 1Jn_5:9 Rec. οὗτος, αὕτη, τοῦτο ἐστι followed by ὅτι (Buttmann, 105 (92); cf. Winer's Grammar, 161 (152)): Joh_3:19; 1Jn_1:5; 1Jn_5:11; 1Jn_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; 1Jn_3:11; 1Jn_3:23; 1Jn_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; Jas_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; Jas_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, 1Jn_3:2; 1Jn_3:7; 1Jn_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); ; 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_6:19-20 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 (Tob_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; Php_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; Jas_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 δΘιΘδ followed by μΐ, 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); 1Jn_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); ; Act_21:8; 2Ti_3:6; 1Jn_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); ; Act_4:6; Act_19:25; Act_23:34; Gal_3:21; 1Jn_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; 1Jn_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; 1Jn_3:8; ἐκ τοῦ πονηροῦ, 1Jn_3:12; ἐκ τοῦ κόσμου, Joh_15:19; Joh_17:14; Joh_17:16; 1Jn_4:5; when this expression is used of wickedness, it is equivalent to produced by the world and pertaining to it, 1Jn_2:16; opposed to ἐκ τοῦ Θεοῦ εἶναι, Joh_8:47; 1Jn_4:1-3; this latter phrase is used especially of true Christians, as begotten anew by the Spirit of God (see γεννάω, 2 d.): 1Jn_4:4; 1Jn_4:6; 1Jn_5:19; 3Jn_1:11; ἐκ τῆς ἀληθείας εἶναι, either to come from the love of truth as an effect, as 1Jn_2:21, or, if used of a man, to be led and governed by the love and pursuit of truth, as Joh_18:37; 1Jn_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; Php_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: 1Jn_2:9; 1Jn_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)): Php_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, 1Jn_3:5; ἀλήθεια, Joh_8:44; 2Co_11:10; Eph_4:21; 1Jn_1:8; 1Jn_2:4, (ἀλήθεια καί κρίσις, 1Ma_7:18); ἀγάπη, Joh_17:26; 1Jn_2:15; ὁ λόγος αὐτοῦ (τοῦ Θεοῦ) οὐκ ἐστιν ἐν ἡμῖν, God's word has not left its impress on our souls, 1Jn_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, 1Jn_1:5; σκάνδαλον, 1Jn_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, 1Jn_2:5; 1Jn_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; 1Jn_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, 2Jn_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; Php_4:9; 2Jn_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; Php_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, Php_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.) STRONGS NT 1510: εἶμιεἶμι, 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.)

G1488, G1498, G1510, G1511, G1526, G2070, G2071, G2252, G2258, G2277, G2468, G5600, G5607 εἰμί eimi 2 ,462x to be, to exist, Joh_1:1 ; Joh_17:5 ; Mat_6:30 ; Luk_4:25 , freq.; ἐστί [ν ], it is possible, proper, Heb_9:5 ; a simple linking verb ( copula ) to the subject and predicate, and therefore in itself affecting the force of the sentence only by its tense, mood, etc., Joh_1:1 ; Joh_15:1 , freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mat_19:22 ; Mar_2:6 be.

εἰμί , with various uses and significations, like the English verb to be. I. Conditional, if; 1. c . indic ., expressing a general assumption; (a) pres.: seq . indic . pres., Mat_11:14 , Rom_8:25 , al. ; seq . imperat., Mar_4:23 ; Mar_9:22 , Joh_15:18 , 1Co_7:9 , al. ; seq . fut . indic ., Luk_16:31 , Rom_8:11 , al. ; seq . pf . or aor. , with negation in apodosis, Mat_12:26 , Rom_4:14 , al. ; similarly, seq . impf ., Luk_17:6 , Joh_8:39 ; seq . quζst., Mat_6:23 Joh_5:47 ; Joh_7:23 ; Joh_8:46 , 1Pe_2:20 ; (b) fut .: Mat_26:33 , 1Pe_2:20 ; ( c ) pf .: Joh_11:12 , Rom_6:5 , al. ; (d) aor. : Luk_16:11 ; Luk_19:8 , Joh_13:32 ; Joh_18:23 , Rev_20:15 , al. 2. Where the assumption is certain = ἐπεί : Mat_12:28 , Joh_7:4 , Rom_5:17 , al. 3. Of an unfulfilled condition, c . indic . impf ., aor. or plpf ., seq . ἄν , c . imp. or aor. ( see ἄν , I, i). 4. C . indic ., after verbs denoting wonder, etc., sometimes, but not always, coupled with an element of doubt: Mar_15:44 , 1Jn_3:13 , al. 5. C . indic ., as in LXX ( Num_14:30 , 1Sa_14:45 , al. = Heb . H518 ), in oaths, with the formula of imprecation understood in a suppressed apodosis ( WM , 627; Burton , § 272): Mar_8:12 , Heb_3:11 ( LXX ) Heb_4:3 ( LXX ), 6. Rarely ( cl .) c . optat ., to express a merely possible condition: Act_24:19 ; Act_27:39 , 1Co_14:10 ; 1Co_15:37 , 1Pe_3:14 ; 1Pe_3:17 II. Interrogative, if, whether. 1. As in cl ., in indir. questions after verbs of seeing, asking, knowing, saying, etc: c . indic . Pres ., Mat_26:63 , Mar_15:36 , Act_19:2 , 2Co_13:5 , al. ; fut ., Mar_3:2 , Act_8:22 , al. ; aor. , Mar_15:44 , 1Co_1:16 , al. ; c . subjc . aor. ( M , Pr., 194), Php_3:12 . 2. As in LXX ( = Heb . H518 and interrog. δΒ , Gen_17:17 , al. ; v. WM , 639 f .; Viteau , i, 22), in direct questions: Mar_8:23 (Tr., WH , txt .), Luk_13:23 ; Luk_22:49 , Act_19:2 , al. III. With other particles. 1. εἰ ἄρα , εἴγε , εἰ δὲ μήγς , see ἄρα , γε . 2. εἰ δὲ καί , but if also : Luk_11:18 ; but even of, 1Co_4:7 , 2Co_4:3 ; 2Co_11:6 . 3. εἰ δὲ μή , but if not, but if otherwise: Mar_2:21-22 , Joh_14:2 , Rev_2:5 , al. 4. εἰ καί , if even, if also, although: Mar_14:29 , Luk_11:8 , 1Co_7:21 , 2Co_4:16 , Php_2:17 , al. 5. καί εἰ , even if see καί . 6. εἰ μή , if not, unless, except, but only: Mat_24:22 , Mar_2:26 ; Mar_6:5 , Joh_9:33 , 1Co_7:17 (only), Gal_1:19 ( cf. ἐὰν μή , 216; v. Hort ., Ja., xvi); ἐκτὸς εἰ μή , pleonastic (Bl., § 65, 6), 1Co_14:5 ; 1Co_15:2 , 1Ti_5:19 .. 7. εἰ μήν = cl . ἦ μήν ( M , Pr., 46), in oaths, surely ( Eze_33:27 , al. ): Heb_6:14 . 8. εἴ πως , if haply: Act_27:12 , Rom_1:10 . 9. εἴτε . . . εἴτε , whether . . . or: Rom_12:6-8 , 1Co_3:22 ; 1Co_13:8 , al.

εἰμί [page 184] Middle forms in the flexion of εἰμί other than the present tense (cf. however MGr εἶμαι , σαι , etc.) begin to appear very early in the dialects and are well established in the papyri. Thus the 1st sing. impf. ἤμην , which always takes the place of the class. ἦ in the NT (but see Act_20:18 D) may be illustrated from PSI IV. 362 .21 (B.C. 251 0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν , P Magd 6 .6 (B.C. 221) ἤμην γυμνός , P Par 8 .7 (B.C. 129) ὧν ἤμην δι᾽ αὐτῶν [π ]αραμε [μετ ]ρηκ [υῖα , P Oxy III. 526 .3 (ii/A.D.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν . For 1st plur. ἤμεθα see P Petr II. 4 (7) .3 (B.C. 255 4) τεθλιμμένοι ἤμεθα : cf. Act_27:37 , Eph_2:8 , as contrasted with the act. ἦμεν in Act_11:11 ( ΰ B), 16 .12 , Rom_7:5 al. : the two forms are found together in Gal_4:3 ( ΰ DFG). The non-classical ἦς (Lob. Phryn. p. 149) is found septies in the NT as compared with ἦσθα (from an old perf. form ἤησθα ), which is confined to Mar_14:67 with its parallel Mat_26:69 . For ἤμην , ἦς in Epictetus, see Sharp Epict. p. 83. On the other hand ἦσθα is the commoner form in the LXX (Thackeray Gr. i. p. 256), and Moulton ( Gr. ii. § 86) throws out the conjecture that this ἦσθα in Mt may have started under LXX influence, and that the text of Mk was harmonized. In P Hib I. 78 .16 (B.C. 244 3) ἐὰν δὲ μὴ δυνατὸς ἦσθα ἀπολῦσαι γράψομ ( l. γράψον ) μοι , ἦσθα must be treated as subj., like ἦσαν in P Tebt II. 333 .13 (A.D. 216) ἐὰν ἦσάν τι παθόντες ἀνθρώπ [ι ]νον and P Oxy VIII. 1157 .15 (late iii/A.D.) ἐὰν δὲ ἦσαν τες ἀπαιτῆσαι τὸ ἐπικεφάλαιον , and if they are [hurrying on with] the collection of the poll-tax (Ed.), where a past tense is excluded by the context. The forms may probably be regarded as extensions of the curious but common substitution of ἦν for ᾖ , the iota being lost and the parasitic ν being added after the long vowel, in such passages as P Oxy IV. 744 .9 f. (B.C. 1) (= Selections , p. 33) ἐὰν ἦν ἄρσενον , ἄφες , ἐὰν ἦν θήλεα , ἔκβαλε , BGU III. 821 .6 (ii/A.D.) ὅταν ἦν τι καινότερον , εὐθέως σοι δηλ [ώ ]σω , P Fay 124 .15 (ii/A.D.) ε̣ἴπερ εἰ καὶ γράμματα μ̣ὴ ἦν , P Oxy I. 63 .18 (ii/iii A.D.) ἵνα μη [δ ]ὲν ἐνπόδιον ἦν , in order that there may be no delay. The same phenomenon is found in NT uncials, e.g. Mat_10:13 C ἔὰν μὲν ἦν ἡ οἰκία ἀξία , Mar_5:18 B*D ἵνα μετ᾽ αὐτοῦ ἦν , Luk_20:28 ΰ c ἐὰν . . οὗτος ἄτεκνος ἦν , 1Co_16:4 Α ἐὰν δὲ ἄξιον ἦν . See further Moulton Gr. ii. § 86 n. 2 (ε ) and for additional papyrus exx. CR xv. pp. 38, 436, xviii. p. 108. In certain cases we may have instances of ἐάν construed with the indicative (cf. Deissmann BS p. 201 f.) : the context alone can decide. For 3rd sing. εἴη (ι ), the only form of the opt. which occurs in the NT ( undecies ), we may cite P Vat A .3 (B.C. 168) (= Witkowski .2 , p. 64) εἴηι ἄν , ὡς βούλομαι , P Grenf I. 21 .2 (B.C. 126) ε [ἴ ]ηι μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι , and the frequently recurring phrase εὐορκοῦντι μέν μοι εὖ εἴηι , ἐφιορκοῦντι δὲ τὰ ἐναντία , as in P Tebt I. 79 .17 f. (B.C. 110 8). In P Hib I. 79 .5 ( c. B.C. 260) we have εἲ (for εἴη ) ἄν , ὡς ἐγὼ θέλω , a form apparently not found elsewhere in Ptolemaic papyri (cf. Witkowski .2 , p. 25), and in P Par 44 .2 (B.C. 153) εἴε (for εἴη ) ἄν , ὡς βούλομαι . The 3rd plur. is seen in P Par 35 .29 (B.C. 163) πυνθανομένων δ᾽ ἡμῶν τοῦ χάριν εἴησαν εἰσπορευσάμενοι . The 2nd sing. imperf. ἴσθι , as in Mat_5:25 , Mar_5:34 , occurs in such passages as P Tebt I. 58 .51 (B.C. 111) καὶ σὺ ἀναγωνίατος ἴσθει ( l. ἴσθι ), P Leid W iii. 10 (ii/iii A.D.) σὺ δὲ ἐν ἐλίνοις ἴσθσι ( l. λίνοις ἴσθι ). According to Mayser ( Gr. p. 327) the ending θι is found in the Ptolemaic papyri only in ἴσθει = ἴσθι from εἶναι , and ἴσθι from οἶδα . Ἔστω hardly needs illustration, but its frequency may be noted in such formulas as P Petr I. 16 (2) .14 (B.C. 230) ἡ πρᾶξις ἔστω ὡς πρὸς βασιλικά , P Oxy II. 270 .43 (A.D. 94) ἄκυρον [ἔ ]στω , 46 κυρία ἔστω al. For ἤτω , which in the NT is found only in 1Co_16:22 (contrast Gal_1:8 ), Jas_5:12 , see BGU I. 276 .24 (ii/iii A.D.) παρά σοι ἤτω , P Oxy III. 533 .9 (ii/iii A.D.) ἐν ἀσφαλεῖ [ἤ ]τω , P Lond 948 verso .8 (A.D. 257) (= III. p. 210) ἤτω οὖν ὁ Σύρος πρ [ὸ ]ς τοὺς ποιμένας , BGU II. 419 .13 (A.D. 276 7) ζημίωμα [π ]ρὸς σὲ ἤτω , and P Lond 46 .325 (iv/A.D.) (= I. p. 75) ὑποτεταγμένος δέ μοι ἤτω . None of these exx., it will be noticed, carries us back to i/A.D., and the inscriptional evidence is also late (Schweizer Gr. p. 177, Meisterhans Gr. p. 191). For ἔστωσαν , which is found in Attic inscrr. from B.C. 200 onwards (Meisterhans, ut s. ) and occurs twice in the NT ( Luk_12:35 , 1Ti_3:12 ), we may cite P Petr III. 2 .22 (B.C. 237) ἔστωσαν ἐλεύθεροι , CPR I. 1 .22 (A.D. 83 4) αἱ γεγονυῖαι διὰ τῶν καταλοχισμῶν οἰκονομίαι κυρίαι ἔστωσαν ἐπὶ τὸν ἅπαντα χρόνον , and for ἤτωσαν P Leid W iii. 40 (ii/iii A.D.) ἤτωσαν δὲ οἱ λύχνοι τεταρτημόριοι . The periphrastic use of εἰμί with the participle (the so-called σχῆμα Χαλκιδικόν ), which is common both in the LXX and the NT (see a useful list of exx. in Conybeare and Stock Selections , p. 68 ff.) may be illustrated in somewhat fuller detail : (a) present : BGU I. 183 .25 (A.D. 85) ἐφ᾽ ὃν χρόνον ζῶσα ᾗ Σαταβούς : cf. P Giss I. 19 .3 (ii/A.D.) μεγάλως ἀγωνιῶσα περί σου διὰ τὰ ὄν [τα τ ]οῦ καιροῦ φημιζόμενα . (b) perfect : P Petr II. 13 (3) .3 (B.C. 258 3) τεῖχος . . πεπτωκός ἐστιν , and often in such a phrase as ἵν᾽ ὦ εὐεργετημένη , e.g. P Oxy III. 486 .16 (A.D. 131) : cf. Joh_16:24 ; Joh_17:19 ; Joh_17:23 . See also Radermacher Gr. p. 83 for exx. from Vett. Valens, Diodorus, Herodas, and others. (c) future perfect : PSI IV. 424 .8 (iii/B.C.) ἔσει ἐμέ τε σεσωικώς , P Par 35 .38 (B.C. 163) ἔσομαι τετευχώς , P Tebt I. 56 .16 ( c. B.C. 130 121) τοῦτο δὲ ποήσας ἔσηι μοι κεχαρισμένος εἰς τὸν ἅπαντα χρόν [ον ], BGU II. 596 .12 (A.D. 84) (= Selections , p. 64) ἔσῃ μοι μεγάλην χάριταν κατατ̣ε̣θειμ [έ ]νο (ς ), P Leid W i. 35 (ii/iii A.D.) καὶ ἔσῃ τελεσμένος ( l. τετελ ) αὐτός : other exx. in Mayser Gr. p. 377. Three papyri of iii/A.D. have an aor. part. with εἰμί in a future perfect sense P Tebt II. 333 .18 (A.D. 216) ἐὰν ἦσάν τι παθόντες ἀνθρώπ [ι ]νον , ib. 423 .18 (early iii/A.D.) ἐὰν οὖν μὴ̣ ἦς λαβὼν τὰ πρόβατα πρὸς κοιτασμός ( l. όν ) ( folding ), P Lond 948 verso .3 (A.D. 257) (= III. p. 210) ἀνερχέστω ἐὰν ἦν π̣αυσάμεν̣ος τοῦ ἀχύρου . The wholly exceptional Luk_23:19 B ἦν . . βληθείς may be compared, but there the sense is aoristic : cf. Robertson Gr. p. 860. (d) imperfect : P Oxy I. 115 .5 (ii/A.D.) (= Selections , p. 96) ὅσα ἦν καθήκοντα ἐποίησα , Syll 929 .81 ὅπερ οὐκ ἦν ἐνδεχόμενον : cf. also ib. 927 .22 (ii/B.C.) ὡς ἁρμ ]όζον ἦν , and Pelagia - Legenden , p. 18 .7 ἦν . . . ἀκούσασα . (e) plu-perfect : P Par 8 .7 (B.C. 129) ὧν ἤμην δι᾽ αὐτῶν [π ]αραμε [μετ ]ρηκ [υῖα , P Oxy II. 285 .10 ( c. A.D. 50) ἀφήρπασεν ὃν ἤμην ἐνδεδυμένο ( l. ος ) χιτῶνα λ̣ε̣ι̣νοῦν . On how far all these periphrastic constructions are due to Semitic influence, see Proleg. p. 226 f. For οὐκ ἔστι = it is impossible, as in 1Co_11:20 , Heb_9:5 , cf. P Par 47 .23 ( c. B.C. 153) (= Selections , p. 23) οὐκ ἔστι ἀνακύψα <ι με > πόποτε ἐν τῇ Τρικομίαι ὑπὸ τῆς αἰσχύνης , it is impossible ever to show my face in Tricomia for very shame ; for πρέπον ἐστί , as in Mat_3:15 , cf. P Oxy I. 120 .24 (iv/A.D.) τὰ κατὰ σὲ διοίκησον ὡς πρέπον ἐστίν , see that matters are properly conducted on your own part (Edd.), and for δέον ἐστί , as in Act_19:36 , cf. P Oxy IV. 727 .19 f. (A.D. 154) ἃ ἐὰν [δ ]έον ἦν followed by πρὸς οὓς ἐὰν δέῃ , and the exx. cited s.v. δέον . In P Oxy VI. 899 .40 (A.D. 200) δ̣ε̣ον οὖν τὴν μεταδιαταγὴν ἑτέροις γενέσθαι κατὰ τὰ γραφέντα ὑπο̣̣ σ̣οῦ , the change in appointment of other cultivators ought accordingly to take place in conformity with your letter (Edd.), ἐστί is omitted as in 1Pe_1:6 ΰ *B. With the idiomatic use of ὁ ὤν in Act_13:1 κατὰ τὴν οὖσαν ἐκκλησίαν , in the local church, and ib. 14 .13 D τοῦ ὄντος Διὸς πρὸ πόλεως where τοῦ ὄντος is almost equivalent to τοῦ ὀνομαζομένου (see Ramsay CRE , p. 52), cf. P Lond 1168 .5 (A.D. 18) (= III. p. 136) ἐπὶ ταῖς οὔσαις γειτνίαις , also such phrases as PSI III. 229 .11 (ii/A.D.) τοῦ ὄντος μηνὸς̣ Τῦβι , the current month Tubi, P Oxy XII. 1583 .11 (ii/A.D.) γράψον μοι περὶ τῶν ὄντων ὄντων (omit) καὶ τὰ γενόμενα . With 1Co_1:28 we may compare P Leid W vii. 9 (ii/iii A.D.) σὲ μόνον ἐπικαλοῦμαι . . . τὸν ἑαυτὸν (omit) ἀλλάξαντα σεαυτὸν μορφαῖς ἁγίαις καὶ ἐκ μὴ ὄντων εἶναι ποιήσαντα , καὶ ἐξ ὄντων μὴ εἶναι . For Rom_13:1 see P Par 5 .4 (B.C. 114) ἐφ᾽ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων καὶ οὐσῶν , and note P Petr III. 42 F ( a ) .1 (mid. iii/B.C.) ἐφ᾽ ἱερέως τοῦ ὄντος Ἀλεξάνδρου καὶ τῶν θεῶν , in the time of the priest who is (priest) of Alexander and the gods, the form of expression implying ignorance of the name of the priest of a new year : the editors remark on this very early occurrence of a usage which afterwards became common. Ἐστὶ δέ is found at the head of lists, as in PSI III. 160 .13 (A.D. 149), P Flor III. 321 .5 (iii/A.D.), P Grenf II. 77 .16 (iii/iv A.D.) (= Selections , p. 121), al. For τουτέστιν , which is always written τοῦτ᾽ ἔστιν by WH in the NT, see P Flor II. 157 .4 (iii/A.D.) εἰς [τ ]ὸ ἔργον ἐκεῖνο τὸ τῆς Θεω [ξ ]ένιδος τουτέστιν τὸ τ̣ῆς ἄμμου , PSI IV. 298 .9 (iv/A.D. init. ) οὐκ ἱασέν με τὸν τεταγμένον χρόνο (ν ) [ἐκεῖσε διαμεῖναι ?,] τ̣ου̣τέστιν τοὺς ἓξ μῆνας πληρῶσαι . Cf. also P Meyer 6 .21 (A.D. 125) τούτου ὄντος , this being the case. Εἰμί with the gen. of time, as in Mar_5:42 , is seen in P Oxy II. 275 .9 (A.D. 66) (= Selections , p. 55) οὐδέπω ὄντα τῶν ἐτῶν , not yet of age. The present ἔστι is used in a futuristic sense in P Oxy III. 531 .22 (ii/A.D.) ἔστι δὲ τοῦ Τῦβι μηνὸς σοὶ ὃ θέλεις , where a father promises his son that in the forthcoming month Tubi he will receive whatever he wishes. The use of εἰς with a predicate (as in Act_8:23 , 1Co_4:3 ) can hardly be regarded as after a Hebrew model (Blass Gr. p. 85, cf. Radermacher Gr. p. 16 f.) in view of the vernacular usage of εἰς to denote destination, e.g. P Hib I. 99 .10 (B.C. 270) ὁμ [ολο ]γεῖ . . ἔχε [ιν ] . . ἐς τὰ ἐκφόρια . . ἀρτ (άβας ) ῡ , agrees that he has received for the rent 400 artabae : cf. Proleg. p. 71 f. Deissmann ( LAE p. 123) gives a similar instance from an official text of about ii/B.C. Priene 50 .39 τ ]αῦτα δὲ εἶναι εἰς φυλακὴν τῆς πόλεως . Other instances of εἰμί with prepositions are P Petr II. 11 (1) .8 (iii/B.C.) (= Selections , p. 8) γράφε . . . ἵνα εἰδῶμεν ἐν οἷς εἶ , P Eleph 1 .5 (B.C. 311 10) (= Selections , p. 2) εἶναι δὲ ἡμᾶς κατὰ ταὐτό , P Par 70 .11 (Ptol.) καὶ γὰρ ὁ πάτηρ αὐτοῦ ἐστὶν ἐνταῦθα περὶ Πετόνουριν , P Petr II. 42 ( b ) .5 (mid. iii/B.C.) εἰμὶ γὰρ πρὸς τῶι ἀποδημεῖν , BGU I. 87 .20 (A.D. 144) καὶ πάντων [τῶν ] δ [ημο ]σίων πρὸ [ς ] αὐτ [ὸ ]ν ὄντων .

εἰμί [Etym: The whole of the pres. ind. (except 2nd sg. εἶ) may be enclitic when εἰμί is the Copula; but the 3rd sg. is written ἔστι in certain cases of emphasis, e. g. ἔστι μοι, "I have": when used as Verb Subst., it retains the accent in all persons.] as Substantive Verb, "to be, to exist", οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται Od. ; τεθνηῶτος, μηδ᾽ ἔτ᾽ ἐόντος id=Od. ; οὐκέτ᾽ ἔστι he "is no more", Eur. ; θεοὶ αἰὲν ἐόντες Il. ; ἐσσόμενοι posterity, id=Il. ; ζώντων καὶ ὄντων Ἀθηναίων Dem. :—so of cities, etc., ὄλωλεν, οὐδ᾽ ἔτ᾽ ἔστι Τροία (cf. "Troja fuit)", Eur. of things, "to be, exist", εἰ ἔστιν ἀληθέως [ἡ τράπεζα] Hdt. ; ἕως ἂν ὁ πόλεμος ἦι so long as it "last", Thuc. "to be", opp. to "appearing to be", as "esse" to "videri", τὸν ἐόντα λόγον the "true" story, Hdt. ; τὰ ὄντα ἀπαγγέλλειν Thuc. ; τῶι ὄντι, Lat. revera, in reality, in fact, Plat. foll. by the Relative, οὐκ ἔστιν ὅς, "no one", Il. , etc.; εἰσὶν οἵ, Lat. sunt qui, Thuc. , etc.; ἐστὶν ἅ "some things", id=Thuc. ; also ἔστιν οἵ, for εἰσὶν οἵ, Hdt. , etc.:—so withrelat. Particles, ἔστιν ἔνθα, Lat. est ubi, Xen. , etc.; ἔστιν ὅπη, ἔσθ᾽ ὅπου, "somewhere", or "somehow", Plat. , etc.; ἔστιν ὅπως "in some manner", Hdt. , etc.; ἔστιν ὅτε, ἔσθ᾽ ὅτε, "sometimes", Soph. , etc. ἔστι impers., c. inf., like πάρεστι, "it is possible", Hom. , attic "to be", Copula connecting predicate with subject, both being in the same case, Hom. , etc. sometimes εἶναι with Part. represents finite Verb, ἦν τεθνηκώς, for ἐτεθνήκει, Aesch. ; πεφυκός ἐστι ῀ πέφυκε, Ar. the Inf. is redundant in some phrases, ἑκὼν εἶναι (v. ἑκών II); τὸ ἐπ᾽ ἐκείνοις εἶναι "quantum in illis esset", Thuc. ; τὸ σύμπαν εἶναι Hdt. ; τὸ νῦν εἶναι Plat. , etc.

εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)