G2277 ἤτω (ḗtō)

εἰμί (fr. ἔω, whence ἐμέ in inscriptions [7]; Aeol. ἐμμὲ (Curtius (yet ἔμμε, so G. Meyer) 8 564; Veitch p. 2287), impv. ἴσθι, ἔστω, less usual ἤτω, 1 Co. xvi. 22; Jas. v.12; Clem. Rom. 1 Cor. 48,5; [1 Mace. x. 31; Ps. ciii. (civ.) 31]; Plat. rep. 2 p. 361 ¢. [here it has given place to ἔστω (or ἴτω), see Stallb. ad loc.; Veitch p. 200 sq.; 3 pers. plur. ἔστωσαν, Lk. xii. 35; 1 Tim. iii. 12], inf. εἶναι ; impf. —ace. to the more ancient and elegant form, ἦν, 2 pers. ἦσθα (Mt. xxvi. 69; Mk. xiv. 67), rarer form ἧς (Mt. RKV. 1235 dn ΧΙ: 9]. 92); xxI LS. Reyna 15 G@ ΕΣ Tr WH), 3 pers. ἦν, 1 pers. plur. jer, — ace. to the mid. form, com. in later Grk. [ef. Veitch p. 226], ἤμην (Mt. xxv. 35sq.; [on Acts xi. 11 ef. WH. Intr. § 404]; Gal.i.10, etc.), plur. ἤμεθα (Mt. xxiii. 30 G L T Tr WH; Acts xxvii. 37 L T Tr WH; [Gal. iv. 3 TWH Tr mrg.; Eph. ii. 3 T Tr WH; Bar. i. 19]); cf. Lob. ad Phryn. pp. 149, 152; fut. ἔσομαι; cf. W.§ 14, 2; B.49 sq. (43); to be; I. εἰμί has the force of a predicate [i.e. is the substantive verb]: to be,i.e. 1. toexist; 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: ἔστιν ὁ θεός, Heb. xi. 6; ὁ ὧν καὶ ὁ ἦν [W. 68 (66), cf. 182 (172); B. 50 (43)], Rev. 1. 4, [8 ; iv. 8]; xi. 17; xvi. 5; ἐν ἀρχῇ ἦν ὁ λόγος, Jn. i. 1; πρὶν ᾿Αβραὰμ γενέσθαι, ἐγὼ εἰμί, Jn. viii. 58 [so WH mre. in 24, 28; xiii. 19 (see II. 5 below)]; πρὸ τοῦ τὸν κόσμον εἶναι, Jn. xvii. 5; ἦν, καὶ οὐκ ἔστι καίπερ ἐστίν Rec., ace. to the better reading καὶ πάρεσται [ἃ Tr WH, but LT παρέσται, correctly ; cf. Bitm. Ausf. Spr. § 108 Anm. 20; Chandler § 803], Rev. xvii. 8; ἐσμέν, Acts xvii. 28; τὰ μὴ ὄντα and τὰ ὄντα things that are not, things that are, Ro. iv. 17; things that have some or have no influence, of some or of no account, 1 Co. i. 28, (ἐκάλεσεν ἡμᾶς οὐκ ὄντας καὶ ἠθέλησεν ἐκ μὴ ὄντος εἶναι ἡμᾶς, Clem. Rom. 2 Cor. i. 8 [ef. Gebh. and Harn. ad loc. and esp. on Herm. vis. 1,1, 6]). Hence Ὁ. i. q. 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, Mt. xxiii. 30; οὐκ εἶναι is used (as in class. Grk., cf. Passow i. p. 792, [L. and S.s.v. A. I. 1]) of the dead [who are not, are no more]: Mt.ii.18. c. i. q. to stay, remain, be in a place: Mt. ii. 13,15; Mk. i.45[L WH br. ἦν]; v. 21; Lk.i. 80; see V.4 below. ἃ. i. q. to be found, the subject being anarthrous; as, ἦν ἄνθρωπος there was (found, Germ. es gab) a man, ete.: Lk. xvi. 1, 19; xviii. 23; Jn. iii. 1; iv. 6; v. 2; vi. 10; 1 Co. viii. 5; xii. 4-6; xiv. 10; xv. 44; 1 Jn. ν. 16, and often; ἔσονται ἐμπαῖκται, Jude 18; ἔστι, ἦν, ἔσται with a negative: οὐκ ἔστι δίκαιος there is not (sc. found) a righteous man, Ro. iii. 10; add 12, 18; χρόνος οὐκ ἔσται ἔτι there shall be no longer time, Rev. x. 6; add, Rev. xxii. 3,5 [Ree. adds ἐκεῖ]; xxi. 25 [here ἐκεῖ stands]; ἀνάστασις νεκρῶν οὐκ ἔστιν, 1 Co. xy. 12; μὴ εἶναι ἀνάστασιν, Mt. xxii. 23 and its parall.; Acts xxiii. 8. Here belong also the phrases εἰσίν, of etc., οἵτινες ete., there are (some) who ete.: Mt. xvi. 28; xix. 12; Mk. ix.1; Lk. ix. 27; Jn. vi. 64; Acts xi. 20; οὐδείς ἐστιν, ὅς, Mk. ix. 39 sq.; x. 29; Lk. i. 61, xviii. 29; with a noun added, ἕξ ἡμέραι εἰσίν, ἐν αἷς ete. Lk. xiii. 14; τίς ἐστιν, ὅς, Mt. vii. 9 [1 Tr WH om. éor.]; xii. 11 [Tr om. WH br. ἐστ.}; ἔστιν 6 with a ptep. there is (viz. is not wanting) one that ete. Jn. ν. 32 [7], 45; viii. 50. 6. when used of things, events, facts, etc., εἶναι 15 i. 4. to happen, take place: νῦν κρίσις ἐστίν, Jn. xii. 31; γογγυσμὸς ἦν, Jn. vii. 12: θόρυβος τοῦ λαοῦ, Mk. xiv. 2; σχίσμα, σχίσματα, Jn. ix. 16; 1Co.i.10; xii. 25; ἔριδες, 1 Co.i. 11; αἱρέσεις, 1 Co. xi. 19; πένθος, πόνος, κραυγή, Rey. xxi. 4; ἔσονται λιμοὶ x. λοιμοὶ [ἢ G Tr mrg. in br., al. om. x. λοιμ.] κ' σεισμοί, Mt. xxiv. 7; ἀνάγκη μεγάλη, Lk. xxi. 23 ; ἀνάστασιν μέλλειν ἔσεσθαι, Acts xxiv. 15. οὗ times and seasons: χειμών ἐστιν, Jn. x. 22; νύξ, In. xiii. 30; ψῦχος, Jn. xviii. 18; καύσων, Lk. xii. 55; ἑσπέρα, Acts iv. 3; πρωΐα, Jn. xviii. 28 [Ree.]; σκοτία, Jn. xx. 1; ἔστι, ἦν Spa,—as ἕκτη, Lk. xxiii. 44; Jn. iv. 6; xix. 14 [L T Tr WH]; i. 39 (40), ete.; also of feasts: Jn. v. 1, 10; ix. 14; Acts xii. 3; Lk. xxiii. 54; Mk. xv. 42. univ. τὸ ἐσόμενον what will be, follow, happen: Lk. xxii. 49; πότε ταῦτα ἔσται; Mt. xxiv. 33 πῶς ἔσται τοῦτο; Lk. i. 34; after the Hebr., καὶ ἔσται (equiv. to 7:)) foll. by the fut. of another verb: Acts ii. 17 (fr. Joel ii. 28 (iii. 1)) ; 21 (fr. Joel ii. 32 (iii. 5)) ; Acts iii. 23; Ro. ix. 26 (fr. Hos. i. 10 (ii. 1)). what then is it? i. e. how stands the case? what follows therefore? Acts xxi. 22; 1 Co. xiv. 15, 26. 2. i. 4. πάρειμι, to be present; to be at hand; to be in store: οἶνος οὐκ ἔστιν, Jn. ii. 3 Tdf.; παμπόλλου [ Rec.] ὄχλον ὄντος, when there was present, Mk. viii. 1; add, ii.15; Mt. xii. 10 RG; Heb. viii. 4; οὔπω yap ἢν πνεῦμα (ἅγιον), was not yet present, i.e. had not yet been given [which some authorities add], Jn. vii. 39; so also in the words εἰ πνεῦμα ἅγιον ἔστιν [but RG Tr accent ἅγιόν eor., cf. Chandler . ὄντα σῖτα, that there was poet: Deg Sted | τι οὺν ἐστιν; § 938], Acts xix. 2; ἀκούσας .. an abundance of grain, Acts vii. 12; δύναμις κυρίου ἦν εἰς τὸ ἰᾶσθαι αὐτούς. was present to heal them, Lk. ν. 17. 3. ἔστιν with inf., as in Grk. writ. fr. Hom. down (see Passow i. p. 792 sq.; [L. and 5. 5. v. A. VI.]; see exx. fr. the O. T. Apoer. in Wahi, Clavis apocryph. p. 155), it is possible to ete.; with a negative (as more com. in classic Grk. also), it is impossible: Heb. ix. 5; 1 Co. xi. 20, [ef. W. § 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, ete. 1. univ. : ἐγώ εἰμι πρεσβύτης, Lk. i. 18; ἐγώ εἰμι Γαβριήλ. Lk. i. 19; ἔρημός ἐστιν ὁ τόπος, Mt. xiv. 15; προφήτης εἶ σύ, In. iv. 19; σὺ εἶ ὁ Χριστός, Mt. xxvi. 635 καθαροί ἐστε, Jn. xiii. 10; ὑμεῖς ἐστε τὸ ἅλας τῆς γῆς, Mt. ν. 13; Ιουδαίους εἶναι ἑαυτούς, Rev. iii. 9, ef. ii. 9, and countless other exx. 2. εἰμί, as a copula, indicates that the subject is or is to be compared to the thing expressed by the predicate: ἡ σφραγίς pou 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, 1 Co. ix. 2; ἡ ἐπιστολὴ (sc. συστατική, cf. vs. 1) ὑμεῖς ἐστε, i. 6. ye yourselves are like a letter of recommendation for me, or ye serve as a substitute for a letter of recommendation, 2 Co. iii. 2; τοῦτό ἐστι τὸ σῶμά μου, this which I now hand to you is, as it were, my body, Mt. xxvi. 26; Mk. xiv. 22; Lk. xxii. 19; ὑμεῖς ναὸς θεοῦ ἐστέ [L txt. T Tr txt. WH ἡμεῖς... ἐσμέν] ye [we] are to be regarded as the temple of God, 2 Co. vi. 16, cf. 1 Co. vi. 19; ὁ θεὸς ναὸς αὐτῆς ἐστίν [ἐστι(ν) RG Tr], x. τὸ ἀρνίον, they are to be regarded as its temple, they occupy the place of a temple in the city because present with every one in it, Rev. xxi. 22. Hence 8. εἶναι, getting an explicative force, is often i. q. to denote, signify, import, as ὁ ἀγρός ἐστιν ὁ κόσμος. Mt. xiii. 37-39, 19 sq. 22.sq.; Lk. viii. 11 sq- 14 sq.; Gal. iv. 24 sq.; Rev. xvii. 15; xix. 8, (Sept. Gen. xli. 26 sq.; Ezek. xxxvii. 11); τοῦτ᾽ ἔστιν [so T Wil uniformly, exe. that WH om. ν ἐφελκ. in Heb. ii. 14], Lehm. τουτέστιν [exe. in Ro. x. 6, 7,8; also Treg. exe. in Mt. xxvii. 46; Mk. vii. 2; Actsi.19; Ro. ix. 8; x. 6, 7, 8; sometimes written τοῦτό ἐστιν, see Tdf. Proleg. p. 111; οἵ. W. 45; B. 11 (10)], an explanatory formula (equiv. to τοῦτο σημαίνει) which is either inserted into the discourse as a parenthesis, or annexed to words as an apposition [ef. W. 530 (493); B.400 (342). Itis to be distinguished from τοῦτο δέ ἐστιν: τοῦτ᾽ ἔστιν introduces an incidental explanation for the most part of the language; τοῦτο δέ ἐστιν subjoins an explanatory statement, relating generally to the thought; (ef. our “that is to say,” and “that is”); see Ro. i. 12 and Fritzsche ad loc.]- Mt. xxvii. 46; Mk. vii. 2; Acts i.19; Ro. vii. 18; x. 6-8; Philem. 12; Heb. ii. 14; vii. 5, ete.; likewise 6 ἐστι, Mk. iii. 17; vii. 11, 34; Heb. vii. 2; 6 ἐστι μεθερμηνευόμενον, this signifies, when interpreted, etc. Mk. xv. 34; Acts iv. 36; see 6 c. below. 4. In the Bible far more frequently than in prof. auth., and in the N. T. much oftener 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 (ef. W. § 45, 5 and esp. B. 309 (265) sqq.); and 8. so as to form a mere periphrasis of the finite verb; α. with the Present ptep. is formed—a periphrasis of the pres.: ἐστὶ προσαναπληροῦσα.. - . καὶ περισσεύουσα, 2 Co. ix. 12,;—a periph. of the impf. or of the aor., mostly in Mark and Luke [B. 312 (268)]: ἦν καθεύδων, Mk. iv. 38; ἦν mpodyor, X. 32; ἦν συγκαθήμενος, xiv. 54; ἦν διανεύων, Lk. i. 22; ἦσαν καθήμενοι, ν. 17; ἦν ἐκβάλλων, xi. 14; ἦσαν Kabeὥόμενοι [Lehm., al. καθήμενοι]. Acts ii. 2, and other exx. ; once in Paul, Phil. ii. 26 ἐπιποθῶν ἦν ; --- ἃ periph. of the fut.: ἔσονται πίπτοντες [ἐκπ. R G], Mk. xiii. 25. B. with the Perfect ptep. is formed—a periph. of the aor. [impf. (?)]: ἦν ἑστώς, Lk. v. 1;—a periph. of the plpf. : ἦσαν ἐληλυθότες, συνεληλυθυῖαι, Lk. v.17; xxiii. 55; esp. with the pf. pass. ptep.: ἦν ἡ ἐπιγραφὴ ἐπιγεγραμμένη, Mk. XV. 26; ἦν αὐτῷ κεχρηματισμένον, Lk. ii. 26; ἦν τεθραμμένος, Lk. iv. 16 ; add, viii. 2; xxiii.51; Actsi.17,ete. sy. once with an Aorist ptep. a periph. of the plpf. is formed: ἦν... βληθεὶς (ἢ GL Tr mrg. βεβλημένος) ἐν τῇ φυλακῇ, Lk. xxiii. 19 T Tr txt. WH; on the same use of the aor. sometimes in Grk. writ. cf. Passow i. p. 793; [L and S. s. v. B. 2; yet ef. B. § 144, 24 fin.]. Ὁ. so as to indicate continuance in any act or state [B. 310 sq. ΓΝ ebul (266)]: ἦν διδάσκων was wont to teach, Mk. i. 22; Lk. iv. 31; xix. 47; ἦν [T Tr txt. WH ἦλθεν] κηρύσσων, Mk. i. 39; Lk. iv. 44; ἦσαν νηστεύοντες held their fast, Mk. ii. 18; ἦσαν συλλαλοῦντες were talking, Mk. ix. 4; ἦν συγκύmrovoa, Lk. xiii. 11; ἦν θέλων, Lk. xxiii. 8; ἦν προσδεχόμενος, Mk. xv. 43 (Lk. xxiii. 51 προσεδέχετο) ; once in Paul, Gal. i. 23 ἦσαν ἀκούοντες. with the Future [ef. B. 311 (267)]: ἔσται δεδεμένον, ἔσται λελυμένον, i. q. shall remain bound, shall remain loosed, Mt. xvi. 19; ἔσται πατουμένη shall continue to be trodden down, Lk. xxi. 24, and other exx. ο. to signify that one is in the act of doing something: ἦν ἐρχόμενον was in the act of coming, Jn. i. 9 [ef. Mey. ed. Weiss ad loc.}; ἦν ὑποστρέφων, Acts viii. 28. ἃ. the combination of εἶναι with a ptep. seems intended also to give the verbal idea more force and prominence by putting it in the form of a noun [see B. and W. ἃ. 5.7: ἦν ἔχων κτήματα πολλά (Germ. wohlhabend, [Eng. was one that had]), Mt. xix. 22; Mk. x. 22; ἔσῃ σιωπῶν, Lk. i. 20; ἦν ὑποτασσόμενος (obedient, in subjection), Lk. ii. 51 ; ἴσθι ἐξουσίαν ἔχων, be thou ruler over, Lk. xix. 17 ; ἦν συνευδοκῶν, Acts vill. 1; ζῶν εἶμι, Rev.i. 18, and in other exx. three timesin Paul: εἰ... ἐσμὲν μόνον if we are those who have only hoped, or to whom nothing is left but hope, 1 Co. xv. 19; qv... καταλλάσσων, the reconciler, 2 Co. v.19 ; dria ἐστι λόγον ἔχοντα σοφίας, are things having a reputation of wisdom, Col. ii. 23, (Matthiae § 560 [(so Kiihner § 353 Anm. 3)] gives exx. fr. prof. auth. in which several words intervene between εἶναι and the ptep.). 6. Of quite another sort are those exx. in which εἶναι has its own force, being equiv. to to be found, to be present, to stay, (see I. above), and the ptep. is added to express an act or condition of the subject (cf. B. § 144, 27): ἐν τοῖς μνήμασι... ἦν (was 1. 6. stayed) κράζων, Mk. v. 5; ἦν δὲ ἐκεῖ (was kept there) τον βοσκομένη, Mk. v. 11; Mt. viii. 30; ἦσαν ἐν τῇ ὁδῷ ἀναβαίνοντες, Luther correctly, they were in the road, going up etc. Mk. x. 32; εἰσὶν ἄνδρες . . - εὐχὴν ἔχοντες, Acts xxi. 23; add, Mt. xii. 10 [RG]; xxvii. 55; Mk. ii. 6, (in the last two exx. ἦσαν were present) ; Lk. iv. 33; Jn.i. 28; ili. 23; Acts xxv. 14; Ro. iii. 12, ete.; ἄνωθέν ἐστιν, καταβαῖνον etc. (insert a comma after ἐστίν), is from above, καταβαῖνον etc. being added by way of explanation, Jas. i. 17 (ef. B. 310 (266)]. 5. The formula ἐγώ εἰμι (I am he), freq. in the Gospels, esp. in John, must have its predicate supplied mentally, inasmuch as it is evident from the context (cf. Kriiger § 60, 7); thus, ἐγώ εἰμι, sc. Ἰησοῦς 6 Naf. Jn. xviii. 5 [here L mrg. expresses 6 Ἰησοῦς, WH mrg. Ἴησ.], 6, 8; itis J whom you see, not another, Mt. xiv. 27; Mk. vi. 50; Lk. xxiv. 36 (Lcehm. in br.) ; Jn. vi. 20; se. ὁ καθήμενος x. προσαιτῶν, Jn. ix. 9; simply εἰμί, J am teacher and Lord, Jn. xiii. 13; οὐκ εἰμί sc. ἐξ αὐτῶν, Lk. xxii. 58; Jn. xviii. 25; 7 am not Elijah, Jn. i. 21; spec. Iam the Messiah, Mk. xiii. 6 ; xiv. 62; Lk. xxi. 8; Jn. iv. 26; viii. 24, 28; xiii. 19; I am the Son of God, Lk. xxii. 70 (like 17 73x, Deut. xxxii. 39; Is. xliii. 10); cf. Keim iii. 320 [Eng. trans. vi. 34; Hofmann, Schriftbeweis, i. 63 sq.]. The third pers. is used in the same way: ἐκεῖνός ἐστιν, SC. ὁ vids τοῦ θεοῦ, Pg εἰμί Jn. ix. 37; se. ὁ παραδώσων ἐμέ, Jn. xiii. 26. 6. Of the phrases having a pronoun in place of a predicate, the following deserve notice: a. τίς εἶμι, εἶ, ἐστίν, 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, Jn.i.19; viii. 25; xxi. 12; Acts xxvi. 15;— or that they may see the face of some one spoken of, and that he may be pointed out to them, Lk. xix. 3; Jn. ix. 36; od τίς ef ὁ with a ptep., who (i. 6. how petty) art thou, that ete.? the question of one administering a rebuke and contemptuously denying another’s right to do a thing, Ro. ix. 20; xiv. 4, (Strabo 6, 2, 4 Ρ- 271 σὺ τίς εἶ ὁ τὸν Ὅμηρον ψέγων ὡς μυθόγραφον;); ἐγὼ τίς εἶμι; who (how small) am 7? the language of one holding a modest opinion of himself and recognizing his weakness, Acts xi. 17, cf. Ex.iii. 11. b. εἰμὶ ris, like sum aliquis in Lat., to be somebody (eminent): Acts ν. 363; εἶναί τι, like the Lat. aliquid esse, to be something (i. e. something excellent): Gal. ii. 6; vi. 3; in these phrases ris and τὶ are emphatic; ef. Kiihner § 470, 3; [W.170(161); Β. 114 (100)]; εἶναί τι after a negative, to be nothing, 1 Co. iii. 7, ef. Mey. ad loc. ; also in questions having a negative force, 1 Co. x. 19 [ef. W. § 6, 2]. οὐδέν εἰμι, 1 Co. xiii. 2; 2 Co. xil. 11; οὐδέν ἐστιν, it is nothing, is of no account, Mt. xxiii. 16,18; Jn. viii. 54; Acts xxi. 24; 1 Co. vil. 19. σ. τίς ἐστι, 6. σ. ἡ παραβολή, what does it mean ? what is the explanation of the thing? Lk. viii. 9 τίς εἴη ἡ παραβολὴ αὕτη; Acts x. 17 τί ἂν εἴη τὸ ὅραμα; Mk. i. 27 τί ἐστι τοῦτο; what is this ? expressive of astonishment, LK. xv. 26 τί εἴη ταῦτα; what might be the cause of the noise he heard? Lk. xviii. 36; Jn. x. 6 τίνα ἦν, ἃ ἐλάλει αὐτοῖς. τί ἐστι what does it mean? Mt. ix. 13; xii. 7; Lk. xx. 17; Jn. xvi. 17 sq. ; τί ἐστιν εἰ μὴ ὅτι, Eph. iv. 9; see II. 3 above. ἃ. οὗτος, αὕτη, τοῦτό ἐστιν foll. by a noun, equiv. to in this is seen, is contained, ete. a. is so employed that the pronoun refers to something which has just been said: οὗτος yap ἐστι ὁ νόμος, the law is summed up in what I have just mentioned, comes to this, Mt. vii. 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: αὕτη ἐστὶν ἡ νίκη .. . ἡ πίστις ἡμῶν, 1 In. v. 4; αὕτη ἐστὶν ἡ μαρτυρία τοῦ θεοῦ, ἣν etc. 1Jn.v.9 Ree. οὗτος, αὕτη. τοῦτό ἐστι foll. by ὅτι [Β. 105 (92) ; ef. W. 161 (152)]: In. iii. 19; 1 ὅπ.1. δ; v. 11, 14; foll. by ἵνα (to say that something ought to be done, or that something is desired or demanded [ef. W. 338 (317); B. 240 (207)]): In. vi. 29, 39 sq.; xv. 12; 1 Jn. iii. 11, 23; v. 3; foll. by dre ete. Jn. i. 19 [W. 438 (408) ]. 7. The participle ὦν, οὖσα. dv, 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, ete., [here the Eng. use of the ptep. agrees in the main with the Grk.]: εἰ οὖν ὑμεῖς, πονηροὶ ὄντες, οἴδατε, Mt. vii. 11; add, xii. 34; Lk. xx. 36; Jn. iii. 4: iv. 9: Acts xvi. 21; Ro. v. 10; 1 Co. viii. 7; Gal. ii. 3; Jas. iii. 4, and often; twice with other participles, used adjectively [B. 310 (266)]: ὄντες ἀπηλλοτριωμένοι, Col. i. 21; ἐσκοτισμένοι ar εἰμι [R G, al. -τωμενοι], Eph. iv. 18. 8. Sometimes the copula ἔστιν (with the accent [see Chandler ὃ 938 ]) stands at the beginning of a sentence, to emphasize the truth of what the sentence affirms or denies: Lk. viii. 11; 1 Tim. vi. 6; ἔστι δὲ πίστις etc. Heb. xi. 1 (although some explain it here [as a subst. verb], ‘ but faith exists’ or ‘is found,’ to wit in the examples adduced immediately after [see W.§ 7, 3]); several times so used in Philo in statements (quoted by Delitzsch on Heb. xi. 1) resembling definitions. οὐκ ἔστιν : Mt. xiii. 57; Mk. xii. 27; Acts x. 34; 1 Co. xiv. 33; Jas. iii. 15. III. εἰμί joined with Adverbs; 1. with adverbs of place; a. where? to be, be busy, somewhere: ἐκεῖ, Mt. ii. 15; xxvii. 55; Mk. iii. 1 [L om. Tr br. ἦν], ete. ; ἐνθάδε, Acts xvi. 28; ἔσω, Jn. xx. 263; οὗ, Mt. ii. 9; xviii. 20; Actsxvi. 13; ὅπου, Mk. ii.4; v.40; Jn. vi. 62; Acts xvii. 1, ete.; ποῦ, Mt. ii. 2; Jn. vii. 11, ete.; ὧδε, Mt. xxvill. 6; Mk. ix. 5, ete. b. with adverbs of distance: ἀπέναντί τινος, Ro. iii. 18 (Ps. xxxv. (xxxvi.) 2); ἐκτός τινος, 2 Co. xii. 2, [8 χωρίς τ. LT Tr WH]; ἐμπροσθέν twos, Lk. xiv. 2; ἐντός twos, Lk. xvii. 21 ; ἐνώπιόν twos, Rey. 1. 4 ; vii. 15; μακρὰν ἀπό τινος, Jn. xxi. 8; Mk. xii. 34; πόρρω, Lk. xiv. 32; ἐπάνω, Jn. 111. 81", [31 GT WU mrg. om. the cl.]; of the situation of regions and places: ἀντιπέρα [or -τίπερα etc. see 8. v.] τινός, Lk. viii. 26; ἐγγύς, -- που standing absol. Jn. xix. 42; now with gen., Jn. xi. 18; xix. 20, etce.; now with dat., Acts ix. 38; xxvii. 8. c. whence? to be from some quarter, i. 6. to come, originate, from: πόθεν, Mt. xxi. 25; Lk. xiii. 25, 27; Jn. vii. 27; ix. 29; xix. 9; ii. 9 (πόθεν ἐστίν se. ὁ οἶνος, whence the wine was procured) ; ἐντεῦθεν, Jn. xviii. 36. 2. with adverbs of quality; οὕτως εἰμί, to be thus or so, to be such; absol. Mt. xiii. 49; with ἐν ὑμῖν added, Mt. xx. 26 [here RG T ἔσται] ; οὕτως ἔσται. so will it bei.e. come to pass, Mt. xiii. 40, (49 [see above]) ; οὕτως ἐστίν or ἔσται, of things, events, etc., such is or will be the state of the case [W. 465 (434) ]: Mt. xix. 10; xxiv. 27, 37,39; Mk. iv. 26; Ro. iv. 18 (Gen. xv. 5); so of persons, Jn. iii. 8. καθώς ἐστιν as, even as, he ete. is, 1 Jn. iii. 2, 7; iv. 17; εἰμὶ ὥσπερ τις to be, to do as one, to imitate him, be like him, Mt. vi. 5 [RG]; Lk. xviii. 11{RGTWH txt.]; ἔστω σοι ὥσπερ ete. regard him as a heathen and a publican, i. e. have no fellowship with him, Mt. xviii. 17; εἰμὶ ὡς or ὡσεί τις, to be as i. 6. like or equal to any one, Mt. [vi. 5 LT Tr WH]; xxii. 30; xxvili. 3; Lk. xi. 44; [xviii. 11 L Tr WH mrg.]; xxii. 27; 1 Co. vii. 29 54. ; τὰ σπλάγχνα περισσοτέρως els ὑμᾶς ἐστιν he is moved with the more abundant love toward you, 2 Co. vii. 15. — But see each adverb in its place. IV. εἰμί with the oblique cases of substantives or of pronouns ; 1. εἶναί ri vos, like the Lat. alicuwus esse, i. 4: fo pertain to a person or a thing, denotes any kind of possession or connection (Possessive Genitive); οἵ. Kriger 847, 6,4sqq.; W.§ 30,5b.; B.§132,11. a. of things which one owns: ἔσται σοῦ πᾶσα [ Ree. πάντα], Lk. iv. 7; ov ἐστὶν ἡ ζώνη αὕτη, Acts xxi. 11; add, Mk. xii. 7; Jn. x. 12; xix. 24;—or for the possession of which he is fitted : τινός ἐστιν ἡ βασιλεία τ. οὐρ. or τοῦ θεοῦ, he is fit for a share in the kingdom of God, Mt. v. 8,10; xix. 14; Mk. x. 14; Lk. xviii. 16. πάντα ὑμῶν ἐστι, all things serve your interests and promote your salvation, 1 Co. iii. 21. b. of things which proceed from one: 2 Co. iv. 7. 6. to be of one’s party, be devoted to one: 1 Co. i. 12; 2 Tim. ii. 19; τοῦ Χριστοῦ, Mk. ix. 41; Ro. viii. 9; 1 Co. 1. 12; 2Co. x. 7; hence also τῆς ὁδοῦ (se. τοῦ κυρίου) εἶμαι, Acts ix. 2 [ef. B. 163 (142)]. ἅ. to be subject to one ; to be in his hands or power: Mt. xxii. 28; Acts xxvii. 23; Ro. ix. 16; xiv. 8; 1 Co. iii. 23; vi. 19, 20 Ree.; πνεύματος, Lk.ix.55 Ree. Hence e. tobe suitable, fit, for one: Actsi. 7. Ὁ tobe ofakind or class: εἶναι νυκτός, σκότους, ἡμέρας, 1 Th. v. 5, ὃ ; or to be of the number of [a partit. gen., cf. B. 159 (139) ]: Acts xxiii. 6; 1 Tim. i. 20; 2 Tim. i. 15. g. with a gen. of quality: Heb. x. 39; xii. 11. h. witha gen. of age: Mk. v. 42; Lk. iii. 23; Acts iy. 22, (Tob. xiv. 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 (ef. Kriiger $47, 6,1): οὐκ ἔστιν ὁ θεὸς νεκρῶν, ἀλλὰ ζώντων, sc. θεός, Mt. xxii. 32, ef. Mk. xii. 27; Lk. xx. 38; ταῦτα τὰ ῥήματα οὐκ ἔστι δαιμονιζομένου, sc. ῥήματα, Jn. x. 21; οὐκ ἔστιν ἀκαταστασίας ὁ θεός, ἀλλὰ εἰρήνης, 1 Co. xiv. 33; ἄλλο βιβλίον, 6 ἐστι τῆς ζωῆς, Rev. xx. 12; add, 2 Co. ii. 3; 1 Pet. iii. 3. 2. εἰμί with the dative (cf. Kriiger § 48, 3 [who appears to regard the dat. as expressing a less close or necessary relationship than the gen.]; W. § 31,2); a. ἔστι μοι, ἡμῖν, ete. it is mine, ours, ete., I, we, ete., have: Lk. i. 7; ii. 7,10; xiv. 10; Jn. xviii. 10, 39; xix. 40; Acts vii. 5; vill. 21; x. 6; Ro. ix. 2,9; 1Co. ix. 16; 1 Pet. iv. 11, and often. οὐκ ἔστι ἡμῖν [al. ὑμ.] ἡ πάλη πρός etc. we have not a struggle against ete. Eph. vi. 12; εἰσὶν ἡμῖν we have here ete. Acts xxi. 28; τί ἔσται ἡμῖν what shall we have? what will be given us? Mt. xix. 27; ὑμῖν ἐστιν ἡ ἐπαγγελία the promise belongs to you, Acts ii. 89. b. εἶναί τινί τι lo be something to (or for) some one, used of various relations, as of service, protection, etc.: σκεῦος ἐκλογῆς ἐστί μοι οὗτος, SC. τοῦ with inf. Acts ix. 15; ἔσεσθέ μοι μάρτυρες, Acts [i. 8 RG, cf.] xxii. 15; ἔσομαι αὐτῷ θεὸς x. αὐτὸς ἔσται por vids, Rev. xxi. 7; ἔσονταί μοι λαός, 2 Co. vi. 16 [RG]; εἰς TO εἶναι αὐτὸν... πατέρα... τοῖς etc. Ro. iv. 11. ὁ. εἶναί τινί τι, to be to one as or for something, to pass for ete.: 1Co.i. 183 ii. 14; ix. 2, ef. Mt. xviii. 17. ἃ. εἶναί τινί τι, to be i. 6. conduce, redound to one for (or as) something (cf. Kriiger § 48, 8, 5): 1 Co. xi. 14 sq.; 2 Co. ii. 15; Phil. i. 28; οὐαὶ δέ μοί ἐστι, 1 Co. ix. 16 (Hos. ix. 12). 6. ἔσται τινί, will come upon, befall, happen to, one: Mt. xvi. 22; Lk.i. 45. f. Acts xxiv. 11 οὐ πλείους εἰσί μοι ἡμέραι ἣ δεκαδύο [L T Tr WH om. ἢ and read δώδεκα] not more than twelve days are (sc. passed) to me i.e. it is not more than twelve days. Lk. i. 36 οὗτος μὴν ἔκτος ἐστὶν 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, ete. V. εἰμί with Prepositions and their cases. 1. ἀπὸ τινος (τόπου), to come from, be a native of: Jn.1.44 (45) [οἵ. ἀπό, Π1|.1 4.1. 2. εἴς τι, a. tohave betaken one’s self to some place and to be there, to have gone into (cf. W. § 50, 4 b.; [B. 333 (286)]): εἰς οἶκον, Mk. ii. 1 [RG; al. ἐν]; εἰς τὸν ἀγρόν, Mk. xiii. 16 [RG]; εἰς τ. κοίτην, Lk. xi. 7; cis τὸν κόλπον, Jn. i. 18, where cf. Tholuck, [W. 415 (387); B. u.s.]; (on Acts viii. 20 see ἀπώλεια, 2a.). metaph. fo come to: eis χολὴν πικρίας (hast fallen into), Acts viii.23. b. to be directed towards a thing: ὥστε τὴν πίστιν ὑμῶν ... εἶναι εἰς θεόν, 1 Pet. i. 21; to tend to anything: Ro. xi. 36 [W. § 50,6]. ο. to be for i. e. conduce or inure to, serve for, [B. 150 (131) sq-; W. § 29, 3a.]:1 Co. xiv. 22; Col. ii. 22; Jas. v.35 ἐμοὶ εἰς ἐλάχιστόν ἐστι, it results for me in, i. 6. I account it, a very small thing, 1 Co. iv. 3, (eis ὠφέλειαν, Aesop. fab. 124, 2). ἃ. In imitation of the Hebr. 777 foll. by 7, εἶναι εἴς Twa ΟΥ τι Stands where the Greeks use a nominative [W. and B. u. s.; esp. Soph. Lex. s. v. εἰς, 3]: Mt. xix. 5 and Mk. x. 8 and 1 Co. vi. 16 and Eph. v. 31 ἔσονται εἰς σάρκα μίαν (fr. Gen. ii. 24); 1 Jn. v. 8 εἰς τὸ ἔν εἰσιν, unite, conspire, towards one and the same result, agreein one; 2Co. vi. 18 (Jer. xxxviii. (xxxi.) 1); Heb. i. 5 (2 5. vii. 14) ; viii. 10. 3. ἔκ τινος, a. tobeof i. 6. a part of any thing, to belong to, etc. [W. 368 (345) ; ef. B. 159 (139)]: 1 Co. xii. 15 sq.3 ἔκ τίνων, of the number of: Mt. xxvi. 73; Mk. xiv. 69 sq.; Lk. xxii. 58; Jn. i. 24; vi. 64,71 [RT]; vii. 50; x. 26; xviii. 17, 25; Acts xxi. 8; 2 Tim. ii. 6; 1 Jn. ii. 19; Rev. xvii. 11, (Xen. mem. 3, 6,17); ἐκ τοῦ ἀριθμοῦ τινων, Lk. xxii. 3. ὍὌ. to be of i. e. to have originated, sprung, come, from [W. § 51, 1 ἃ.; B. 327 (281 sq.) ]: Lk. xxiii. 7; Jn. i. 46 (47); iii. 31 (ὁ ὧν ἐκ τῆς γῆς); iv. 22; vii. 52; vill. 23; xviii. 36; Acts iv. 6; xix. 25; xxiii. 34; Gal. iii. 21; 1Jn.iv. 7; ὅς ἐστιν ἐξ ὑμῶν, your fellow-countryman, Col.iv. 9. ὁ. to be of i.e. proceed from one as the author [W. 366 (344) sq.; B. 327 (281)]: Mt. v. 37; Jn. vii. 17; Acts v. 38 sq.; 2 Co. iv. 7; 1 Jn. ii. 16; Heb. ii. 11; εἶναι ἐξ οὐρανοῦ, ἐξ ἀνθρώπων, to be instituted by the authority of God, by the authority of men, Mt. xxi. 25; Mk. xi. 30; Lk. xx. 4; to be begotten of one, Mt.i. 20. ἃ. to be of i.e. be connected with one; to be related to, [ef. Win. § 51,1 d.; ef. in ἐκ, II. 1 a. and 7]: 6 νόμος οὐκ ἔστιν ἐκ πίστεως, has no connection with faith, Gal. iii. 12; ἐξ ἔργων νόμου εἶναι (Luth. mit Werken umgehen), Gal. iii. 10; esp. 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, Jn. viii. 44; 1 Jn. iii. 8; ἐκ τοῦ πονηροῦ, 1 Jn. 111. 12; ἐκ τοῦ κόσμου, Jn. xv. 19; xvii. 14, 16; 1 Jn. iv. 5; when this expression is used of wickedness, it is equiv. to produced by the world and pertaining to it, 1 Jn. ii. 16; opp. to ἐκ τοῦ θεοῦ εἶναι, Jn. viii. 47; 1 Jn. iv. 1-3; this latter phrase is used esp. of true Christians, as begotten anew by the Spirit of God (see γεννάω, 2 d.) : 1 Jn. iv. 4,6; v. 19; 3 Jn. 11 ; ἐκ τῆς ἀληθείας εἶναι, either to come from the love of truth as an effect, as 1 Jn. ii. 21, or, if used of a man, to be led and governed by the love and pursuit of truth, as Jn. xviii. 37; 1 Jn. iii. 19; ὁ ὧν ἐκ τῆς γῆς ἐκ τῆς γῆς ἐστί, he who is from the earth as respects origin bears the nature of this his earthly origin, is earthly, Jn. iii. 81. 6. to be of i. e. formed from: Rev. xxi. 21; 1Co. xi. 8. 4 Ev revs, a. with dat. of place, to be in i. 6. be present, to stay, dwell; a. prop.: Mt. xxiv. 26; Lk. ii. 49, etc.; on the surface of a place (Germ. auf), as ἐν τῇ ὁδῷ, Mk. x. 32 and elsewhere; ἐν τῷ ἀγρῷ, Lk. xv. 25. at: ἐν δεξιᾷ τοῦ θεοῦ, Ro. viii. 34 ; to live, dwell, as in a city: Lk. xviii. 3; Acts ix. 10; Phil. i. 1; 1 Co. i. 2, ete.; of God, ἐν οὐρανοῖς, Eph. vi. 9; of things which are found, met with, in a place: 2 Tim. ii. 20, ete. 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 metaph. and improp., as εἶναι ἐν τῷ φωτί, ἐν τῇ σκοτίᾳ: 1 Jn. ii. 9, 11; 1 ΤῊ. ν. 4; ἐν σαρκί, Ro. vii. 5; viii. 8, (see σάρξ, 4). b. to be ina state or condition [see B. 330 (284); ef. W. § 29, 3b. and ἐν, I. 5 6.7: ἐν εἰρήνῃ, Lk. xi. 21; ἐν ἐχθρᾷ, Xxiii. 12; ἐν κρίματι, ibid. 40; ἐν περιτομῇ, ἐν axpoβυστίᾳ, Ro. iv. 10; ἐν δόξῃ, 2 Co. iii. 8, οἷς. ; hence spoken of ills which one is afflicted with: ἐν ῥύσει αἵματος, Mk. v. 25; Lk. viii. 43, (ἐν τῇ νόσῳ, Soph. Aj. 271; in morbo esse, Cie. Tuse. 3, 4, 9); of wickedness in which one is, as it were, merged, ἐν ταῖς ἁμαρτίαις, 1 Co. xv. 17; of holiness, in which one perseveres, ἐν πίστει, 2 Co. xiii. 5. ¢. tobe in possession of, provided with a thing [W.386 (361)]: Phil. iv. 11; ἐν ἐξουσίᾳ, Lk. iv. 32; ἐν βάρει (see Bapos,fin.),1 Th. ii. 7 (6). . to be occupied in a thing (Bnhdy. p. 210; [see ev, I.5 g.]): ἐν τῇ ἑορτῇ, in celebrating the feast, Jn. ii. 23; to be sedulously devoted to ΓΑ. V. give one’s self wholly to] a thing, 1 Tim. iv. 15, (Hor. epp. 1, 1, 11 omnis in hoe 8111). e. a person or thing is said to bein one, i. e. in his soul: thus, God (by his power and influence) in the prophets, 1 Co. xiv. 25; Christ (i. e. his holy mind and power) in the souls of his disciples or of Christians, Jn. xvii. 26; 2 Co. xiii. 5; τὸ πνεῦμα τῆς ἀληθείας, Jn. xiv. 17; friends are said to be ἐν τῇ καρδίᾳ of one who loves them, 2 Co. vii. 3. vices, virtues, and the like, are said to be inone: as δόλος, Jn. 1.47 (48); ἀδικία, Jn. vii. 18; ἄγνοια, Eph. iv. 18 ; ἁμαρτία, 1 Jn. iii. 5; ἀλήθεια, Jn. viii. 44; 2 Co. xi. 10; Eph. iv. 21; 1Jn.i. 8; ii 4, (ἀλήθεια καὶ κρίσις, 1 Mace. vii. 18); ἀγάπη, Jn. xvii. 26; 1 Jn. ii. 153 ὁ λόγος αὐτοῦ (τ. θεοῦ) οὐκ ἔστιν ἐν ἡμῖν, God’s word has not left its impress on our souls, 1 Jn. i. 10; τὸ φῶς οὐκ ἔστιν ἐν αὐτῷ, the eflicacy 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 outwards], Jn. xi. 10; oxoria, 1Jn.i.5; σκάνδαλον, 1 Jn. ii. 10 i. e. there is nothing within him to seduce him to sin (cf. Diisterdieck and Huther ad loc.). Acts xiii. 15 (if ye have in mind any word of exhortation ete. [W. 218 (204 sq.)]). f. ἐν τῷ θεῷ εἶναι is said a. of Christians, as being rooted, so to speak, in him, i.e. intimately united to him, 1 Jn. ii.5; v.20; 8. of all men, because the ground of their creation and continued being is to be found in him alone, Acts xvii. 28. g. witha dat. of the pers. to be in, —[i. 6. either] among the number of: Mt. xxvii. 56; Mk. xv. 40; Lk. ii. 44; Ro. i. 6; —[or, in the midst of: Acts ii. 29; vii. 44 Rec., ete.] h. noteworthy, further, are the following: ἔστι τι ἕν τινι there is something (to blame) in one, Acts xxv. 5; something is (founded [A. V. stand]) in a thing, 1 Co. ii. 5; οὐκ ἔστιν ἐν οὐδενὶ ἄλλῳ ἡ σωτηρία salvation is (laid up, embodied) in none other, can be expected from none, Acts iv. 12; with dat. of the thing, is (contained, wrapped up) in something: Eph. v. 18; Heb. x. 3; 1 Jn. iv. 18. 5. εἰμὶ ἐπί a. τινός, to be on: ἐπὶ τοῦ δώματος, Lk. Xvii. 31; ἐπὶ τῆς κεφαλῆς, Jn. xx. 7; to be (set) over a thing, Acts viii. 27; to preside, rule, over, Ro. ix. 5. Ὁ. revi, to be at [W. 392 (367)]: ἐπὶ θύραις, Mt. xxiv. 33; Mk. xiii. 29. ο. τινά, tobe uponone: χάρις ἦν ἐπί τινα, was with him, assisted him, Lk. ii. 40; Acts iv. 33; πνεῦμα ἦν ἐπί twa, had come upon one, was impelling him, Lk. ii. 25, ef. Lk. iv. 18; Sept. Is. lxi. 1; add, Gal. vi. 16; εἶναι ἐπὶ τὸ αὐτό, to be (assembled) together [cf. αὐτός, 111. 1], Acts i. 15; ii. 1, 44; of cohabitation, 1 Co. vii. 5 (ace. to the reading ἦτε for Rec. συνέρχεσθε). 6. εἰμί a. τινός, to be against one, to oppose him: Mt. xii. 30; Lk. ix. 50; xi. 23; Gal. v. 23; Ro. viii. 31 (opp. to ὑπέρ τινος, as in Mk. ix. 40). b. κατά τι, according to something : κατὰ σάρκα, κατὰ πνεῦμα, to bear the character, have the nature, of the flesh or of the Spirit, Ro. viii. 5; εἶναι κατ᾽ ἄνθρωπον, Gal. i. 11; κατ᾽ ἀλήθειαν, Ro. ii. bs 7. μετά τινος, a. to be with (i. e. to associate with) one: Mt. xvii. 17; Mk. iii. 14; v.18; Lk. vi. 3; Jn. iii. 26 ; xii. 17; xvi. 32; Acts ix. 39, and often in the Gospels; Rey. xxi. 3; of ships accompanying one, Mk. iv. 36; of what is present with one for his profit, 2 Jn. 2; Ro. xvi. 20; Hebraistically, to be with one i.e. as a help, (of God, becoming the companion, as it were, of the righteous) : Lk. i. 66; Jn. iii. 2; viii. 29; xvi. 32; Acts vii. 9; x. 38; xi. 215; xviii. 10; 2Co. xiii. 11; Phil. iv. 9; 2 Jn. 3, cf. Mt. xxviii. 20, (Gen. xxi. 20; Judg. vi. 12, ete.). b. to be (i. 6. to codperate) with: Mt. xii. 30; Lk. xi. 23, (Xen. an. 1, 3, 5 [Δ]. ἰέναι). 8. εἰμὲ παρά a. τινός, to (have come and so) be from one: Christ is said εἶναι mapa τοῦ θεοῦ, Jn. vi. 46; vii. 29; ix. 16, 33; τὶ mapa twos, is from i. 6. given by one. Jn. xvii. 7. b. revi, to be with one: Mt. xxii. 255 οὐκ εἶναι mapa τῷ θεῷ is used to describe qualities alien to God, as προσωπολημψία, Ro. ii. 11; Eph. vi. 9; ἀδικία, Ro. ix. 14. ο. revd (τόπον), by, by the side of: Mk. v. 21; Acts x. 6. 9. πρός τινα (cf. W. 405 (378)], a. towards: πρὸς ἑσπέραν ἐστί it is towards evening, Lk. xxiv. 29. Ὁ. by (turned towards): Mk. iv. 1. ὁ. with one: Mt. xiii. 56; Mk. vi. 3; ix.19; Lk. ix. 41; Jn. i. 1 [ef. Mey. ad loc.]. 10. σύν τινι, a. to associate with one: Lk. xxii. 56; xxiv. 44; Acts xiii. 7; Phil. i. 23; Col. 11. δ᾽; 1 ΤΉ. ἵν. 17. b. to be the companion of one, to accompany him: Lk. vii. 12 [Re

εἰμί eimi 2x

to be, to exist, Jn. 1:1; 17:5; Mt. 6:30; Lk. 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., Jn. 1:1; 15:1, freq.; it also forms a frequent circumlocution with the participles of the present and perfect of other verbs, Mt. 19:22; Mk. 2:6

εἰμί. 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 Ist sing. impf. ἤμην, which always takes the place of the class. ἢ in the NT (but see Ac 2018 D) may be illustrated from PSI IV. 36274 (B.c. 251-0) ἤμην δὲ πρὸς τῶι λαμβάνειν τὸν χαλκόν, P Magd 65 (B.c. 221) ἤμην γυμνός, P Par 57 (B.c. 129) ὧν ἤμην δι᾽ αὐτῶν [π]αραμε[μετ]ρηκ[υῖα, P Oxy IIT. 526% (ii/A.p.) οὐκ ἤμην ἀπαθὴς ἀλόγως σε καταλείπιν. For ist plur. ἤμεθα see P Petr IT. 4 (7)° (B.C. 255-4) τεθλιμμένοι ἤμεθα : cf. Ac 2737, Eph 23, as contrasted with the act. ἦμεν in Ac 111 (NB), 1612, Rom 7° a/.: the two forms are found together in Gal 4% (SDFG). The non-classical ἧς (Lob. Phryx. p. 149) is found sefzes in the NT as compared with ἦσθα (from an old perf. form ἤησθα), which is confined to Mk 1457 with its parallel Mt 26°. For ἤμην, 4S 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. 786 (8.6. 244-3) ἐὰν δὲ μὴ δυνατὸς ἦσθα ἀπολῦσαι γράψομ. (/. γράψον) μοι, ἦσθα must be treated as subj., like ἦσαν in P Tebt II. 33338 (A.D. 216) ἐὰν ἦσάν τι παθόντες ἀνθρώπινον and P Oxy VIII. 1157! (late iii/A.p.) ἐὰν δὲ ἦσαν <? ἐπείγον -- 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 ἦ, the iota being lost and the parasitic v being added after the long vowel, in such passages as P Oxy IV. 7448f (B.c. 1) (= Selections, p. 33) ἐὰν ἦν ἄρσενον, ἄφες, ἐὰν ἣν θήλεα, ἔκβαλε, BGU III. 8215 (ii/A.D.) ὅταν ἣν τι καινότερον, εὐθέως σοι δηλ[ώ]σω, P Fay 1241} (ii/a.p.) εἴπερ εἰ καὶ γράμματα μὴ ἣν, P Oxy I. 6318 (ii/iii a.p.) ἵνα μη[δ]ὲν ἐνπόδιον ἦν, ‘in order that there may be no delay.” The same phenomenon is found in NT uncials, | > ,ὔ “εἰμί e.g. Mt τοῦ" C ἐὰν μὲν ἣν ἡ οἰκία ἀξία, Mk 538 B*D ἵνα μετ᾽ αὐτοῦ ἦν, Lk 2038 Ne ἐὰν... οὗτος ἄτεκνος ἦν, τ Cor 164 A ἐὰν δὲ ἄξιον ἦν. See further Moulton G7. ii. § 86 γι. 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 &S p. 2orf.): the context alone can decide. For 3rd sing. εἴη(ι), the only form of the opt. which occurs in the NT (zdeczes), we may cite P Vat A® (B.c. 168) (= Witkowski*, p. 64) ely ἄν, ὡς βούλομαι, P Grenf I. 21? (B.c. 126) εἰἴηι μέμ μοι ὑγιαίνοντι τῶν ἐμαυτοῦ κύριον εἶναι, and the frequently recurring phrase εὐορκοῦντι μέν pot εὖ εἴηι, ἐφιορκοῦντι δὲ τὰ ἐναντία, as in P Tebt I. 79l7f (B.c. 110-8). In P Hib I. 795 (c. B.c. 260) we have et (for εἴη) dv, ὡς ἐγὼ θέλω, a form apparently not found elsewhere in Ptolemaic papyri (cf. Witkowski?, p. 25), and in P Par 44° (B.C. 153) ele (for εἴη) ἄν, ds βούλομαι. The 3rd plur. is seen in P Par 3539 (B.C. 163) πυνθανομένων δ᾽ ἡμῶν τοῦ χάριν εἴησαν εἰσπορευσάμενοι. The 2nd sing. imperf. ἴσθι, as in Mt 57°, Mk 5%4, occurs in such passages as P Tebt I. 58°! (B.c. 111) kal σὺ ἀναγωἐλίνοις ἴσθσι (Δ Alvois ἴσθι). According to Mayser (Gr. Ρ- 327) the ending —@ is found in the Ptolemaic papyri only in ἴσθει --- ἴσθι from εἶναι, and ἴσθι from οἶδα. “Hote hardly needs illustration, but its frequency may be noted in such formulas as P Petr I. 16 (2)# (B.c. 230) ἣ πρᾶξις ἔστω ὡς πρὸς βασιλικά, P Oxy 11. 2704 (A.p. 94) ἄκυρον [ἔ]στω, 46 κυρία ἔστω α΄ For ἤτω, which in the NT is found only in 1 Cor 167? (contrast Gal 18), Jas 512, see BGU I. 27674 (ii/iili A.D.) παρά σοι ἤτω, P Oxy III. 533% (ii/iii A-p.) ἐν ἀσφαλεῖ [ἤτω, P Lond 948 verso® (A.D. 257) (ΞΞ ΠῚ. p. 210) ἤτω οὖν ὁ Σύρος πρ[ὸ]ς τοὺς ποιμένας, BGU II. 41013 (A.D. 276-7) ζημίωμα [π]ρὸς σὲ ἤτω, and P Lond 46535 (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 Gy. p. 191). For ἔστωσαν, which is found in Attic inserr. from B.C. 200 onwards (Meisterhans, z¢ s.) and occurs twice in the NT (Lk 12%, 1 lim 312), we may cite P Petr III. 22% (B.c. 237) ἔστωσαν ἐλεύθεροι. CPR 1. 177 (A.D. 83-4) at yeyovviat διὰ τῶν καταλοχισμῶν οἰκονομίαι κυρίαι ἔστωσαν ἐπὶ τὸν ἅπαντα χρόνον, and for ἤτωσαν P The periphrastic use of εἰμί with the participle (the socalled 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% (a.p. 85) ἐφ᾽ ὃν χρόνον ζῶσα ἢ Σαταβούς : cf. P Giss I. τοῦ (ii/A.D.) μεγάλως ἀγωνιῶσα περί σου διὰ τὰ ὄντα τ]οῦ καιροῦ φημιζόμενα. (b) perfect: P Petr 11. 13 (3)5 (B.c. 258-3) τεῖχος . . πεπτωκός ἐστιν, and often in sucha phrase as tv’ ὦ εὐεργετημένη, e.g. P Oxy III. 4861 (A.D. 131): cf. Jn 1674, 173%°. See also Radermacher Gy. p. 83 for exx. from Vett. Valens, Diodorus, Herondas, and others. (c) future perfect: Pst IV. 4248 (iii/B.C.) ἔσει ἐμέ τε σεσωικώς, P Par 355° (B.C. 163) ἔσομαι τετευχώς, P Tebt I. 56% (c. B.c. 130-121) τοῦτο δὲ ποήσας ἔσηι μοι κεχαρισμένος els τὸν ἅπαντα χρόνον], BGU II. 59612 (A.p. 84) (-Ξ Selections, p. 64) ἔσῃ μοι μεγάλην χάριταν κατατεθειμ[έϊνοις), P Leid W*% (ii/iii > / εἰμι A.D.) καὶ ἔσῃ τελεσμένος (/. 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. 3331 (A.D. 216) ἐὰν ἧσάν τι παθόντες ἀνθρώπ|ι]νον, 2. 42318 (early iii/A.D.) ἐὰν οὖν μὴ ἧς λαβὼν τὰ πρόβατα πρὸς κοιτασμός (1. --ὀν) (““ folding”), P Lond 948 verso® (A.D. 257) (=IIL. p. 210) ἀνερχέστω ἐὰν ἢν παυσάμενος Tod ἀχύρου. The wholly exceptional Lk 231) B qv . . βληθείς may be compared, but there the sense is aoristic: cf. Robertson Gr. p- 860. (d) zmferfect: P Oxy I. 1155 (ii/a.D.) (= Selections, p- 96) ὅσα ἣν καθήκοντα ἐποίησα, Sy// 929%! ὅπερ οὐκ ἣν ἐνδεχόμενον : cf. also 75. 927% (ii/B.C.) ὡς ἁρμ]όζον ἦν, and Pelagia-Legenden, p. 187 ἦν. . . ἀκούσασα. (e) 2άεperfect: P Par 87 (B.C. 129) ὧν ἤμην δι αὐτῶν [π]αραμε[μετ]ρηκίνυϊα, P Oxy 11. 285! (c. A.D. 50) ἀφήρπασεν ὃν ἤμην ἐνδεδυμένο (1. —os) χιτῶνα λεινοῦν. On how far all these periphrastic constructions are due to Semitic influence, see Proleg. p. 226f. For οὐκ ἔστι = ‘it is impossible,’’ as in 1 Cor 112°, Heb 9°, cf. P Par 4778 (c. B.c. 153) (= Selections, p. 23) οὐκ ἔστι ἀνακύψα -ἰ pe> 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 Mt 32, cf. P Oxy I. 12074 (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 Ac 1935, cf. P Oxy IV. 72719f (a.p. 154) ἃ ἐὰν [δ]έον ἦν followed by πρὸς ois ἐὰν δέῃ, and the exx. cited s.v. δέον. In P Oxy VI. 899% (A.p. 200) δέον οὖν τὴν μεταδιαταγὴν ἑτέροις γενέσθαι κατὰ τὰ γραφέντα ὑπὸ cod, “the change in appointment of other cultivators ought accordingly to take place in conformity with your letter” (Edd.), ἐστί is omitted as in 1 Pet τὸ N*B. With the idiomatic use of 6 ὦν in Ac 13} κατὰ τὴν οὖσαν ἐκκλησίαν, ‘in the local church,” and 26. 1413 D τοῦ ὄντος Διὸς πρὸ πόλεως where Tod ὄντος is almost equivalent to τοῦ ὀνομαζομένου (see Ramsay CRE, p. 52), cf. P Lond T168* (A.D. 18) (=III. p. 136) ἐπὶ ταῖς οὔσαις γειτνίαις, also such phrases as PSI IIT. 229" (ii/A.p.) τοῦ ὄντος μηνὸς Topi, ‘the current month Tubi,” P Oxy XII. 1583! (ii/A-D.) γράψον μοι περὶ τῶν ὄντων ὄντων (omit) Kal τὰ γενόμενα. With 1 Cor 1°8 we may compare P Leid Wvii-9 (ii/ili 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} see P Par 54 (B.c. 114) ἐφ᾽ ἱερέων καὶ ἱερειῶν καὶ κανηφόρου τῶν ὄντων Kal οὐσῶν, and note P Petr III. 42 F (a)* (mid. iii/B.c.) ἐφ᾽ ἱερέως τοῦ ὄντος ᾿Αλεξάνδρου 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. ᾿Ἐἰστὶ δέ is found at the head of lists, as in PSI IIT. 16018 (A-D. 149), P Flor III. 321° (iii/a.p.), P Grenf II. 7716 (ili/iv A.D.) (= Sevections, p. 121), al. For τουτέστιν, which is always written τοῦτ᾽ ἔστιν by WH in the NT, see P Flor II. 157* (iii/A.b.) εἰς [τ|ὸ ἔργον ἐκεῖνο τὸ τῆς Θεω[ξ]ένιδος τουτέστιν τὸ τῆς ἄμμον, PSI IV. 2989 (ἵν Ὰ.10. 2121.) οὐκ ἴασέν με τὸν τεταγμένον χρόνο(ν) [ἐκεῖσε Stapetvar?,] τουτἐστιν τοὺς & μῆνας πληρῶσαι. Cf. also P Meyer 6% (a.p. 125) τούτου ὄντος, “this being the case.” Hipt with the Part III. > , εἰρήνη gen. of time, as in Mk 532, is seen in P Oxy II. 275 (a.p. 66) (= Selections, p. 55) οὐδέπω ὄντα τῶν ἐτῶν, ‘not yet of age.’’ The present ἔστι is used in a futuristic sense in P Oxy IIT. 531°? (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 Ac 8?%, 1 Cor 4) can hardly be regarded as ‘‘after a Hebrew model” (Blass Gr. p. 85, cf. Radermacher Gr. p. 16f.) in view of the vernacular usage of εἰς to denote destination, e.g- P Hib I. 99” (B.C. 270) op[odo]yet . . ἔχε[ιν] . . ἐς τὰ ἐκφόρια. . ἀρτί(άBas) v, ‘‘agrees that he has received for the rent 400 artabae” : cf. Proleg. p. 71 f. Deissmann (2.4. p. 123) gives a similar instance from an official text of about ii/B.c.—Priene 50°” τ]αῦτα δὲ εἶναι cis φυλακὴν τῆς πόλεως. Other instances of εἰμί with prepositions are P Petr IT. 11 (1)8 (iii/B.c.) (= Selections, Ὁ. 8) ypade . . . ἵνα εἰδῶμεν ἐν ois εἶ, P Eleph 19(B.C. 311-10} (=Se/ections, p. 2) εἶναι δὲ ἡμᾶς κατὰ ταὐτό, P Par 70" (Ptol.) καὶ γὰρ 6 πάτηρ αὐτοῦ ἐστὶν ἐνταῦθα περὶ ἸΠετόνουριν, P Petr II. 42 (6) (mid. iii/B.c.) εἰμὶ γὰρ πρὸς τῶι ἀποδημεῖν, BGU I. 877° (A.D. 144) καὶ πάντων [τῶν] δ[ημο]σίων πρὸς] αὐτ[ὸ]ν ὄντων.

ἤτω (ētō) — let him/it be. ἤτω, late form for ἔστω, 3rd.pers. singular imperative of εἰμί (sum), [Refs 3rd c.AD+]