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,

with various uses and significations, like the English verb to be. As substantive verb. Of persons and things, to be, exist: Ac 17:28, Jo 1:1 8:58 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Re 1:4, 8 4:8 11:17 16:5 (v. Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Ro 4:17, I Co 1:28.

Of times, events, etc., to be, happen, take place: Mt 24:3, Mk 14:2 15:42, Lk 21:23, Jo 4:6, 23 5:10, al.

to be present, be in a place, have come: Mt 2:13, 15, Mk 1:45 5:21 15:40, Lk 1:80 5:29, Jo 7:30, al.; seq. εἰς, Mk 2:1; seq. ἐκ, (ἐξ), Mt 1:20 21:25, Mk 11:30, Jo 3:31, al.

Impers., ἔστι, ἦν, etc.; there is (Fr. il y a), was, etc.: Mt 16:28, Lk 16:19, Jo 3:1 5:2, Ro 3:10, al.; c. dat. (of the possessor; Bl., §37, 3), Mt 16:22, Lk 1:7, Jo 18.10, Ro 9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mt 16:28 19:2, Mk 9:1, al.;

c. inf., = ἔξεστιν (q.v.), it is possible: He 9:5, I Co 11:20, RV (but v. ICC, in l.).

As copula uniting subject and predicate. Expressing simply identity or equivalence: Mt 5:13 14:15, Lk 1:18, 19, Jo 1:1 4:19, Re 3:9, al. mult.

Explicative, as in parable, figure, type, etc.: Mt 13:19, I Co 9:2, 10:4, 11:25, Ga 4:24, Re 17:15, al.; τοῦτ’ ἔστιν, Mt 27:46, Mk 7:2, Ro 7:18 al.; ὅ ἐστιν, Mk 3:17, Col 1:24, He 7:2, al.; akin to this is the sacramental usage: Mt 26:26-28, Mk 14:22, 24, Lk 22:19, I Co 11:24 (v. ICC on Mk, I Co, ll. c.; DB, iii, 148 f.).

C. gen.: qual., etc., Mk 5:42, Lk 3:23, I Co 14:33, He 12:11, al.; part., I Ti 1:20, II Ti 1:15; poss., Mt 5:3, 10, Mk 12:7, Lk 4:7; of service or partisanship, Ro 8:9, I Co 1:12, II Co 10:7, II Ti 2:19.

C. dat. (BL, §37, 3): Ac 1:8 9:15, Ro 4:12, I Co 1:18 2:14, Re 21:7, al.

C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); c. ptcp. pf. (cl.): Mt 10:30, Lk 9:32, Jo 3:24, Ac 21:35, I Co 15:19, al;

c. ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mt 7:29, Mk 1:22, Lk 4:31 14:1, Ac 1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Ro 12:9, 10, He 13:5, al.;

c. ptcp. aor. (cl), Lk 23:9.

Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mt 19:5, Mk 10:8, He 8:10, al.

C. adv.: Mt 19:20, Mk 4:26, Lk 18:11, al.

Ellipses; of the copula (Bl., §30, 3): Mt 8:29 24:32, Jo 21:22, 23, He 6:4, al.;

of the predicate: ἐγώ εἰμί, Mt 14:27, Mk 6:50, al.; absol. (cf. De 32:39; אֲנִי הוּא), Mk 13:6, Jo 4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι).

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.

ἦν (ēn) — was. εἰμί (sum), Aeolic dialect ἔμμι [Refs 7th c.BC+]; Cretan dialect ἠμί [Refs]; 2nd pers. singular εἶ, Epic dialect and Ionic dialect εἰς [Refs 8th c.BC+], Epic dialect and Doric dialect ἐσσί [Refs 8th c.BC+]; 3rd.pers. singular ἐστί, Doric dialect ἐντί [Refs 3rd c.BC+]; 3rd.pers. dual ἐστόν [Refs 5th c.BC+]; 1st pers. plural ἐσμέν, Epic dialect and Ionic dialect εἰμέν (also in [Refs 5th c.BC+], Doric dialect εἰμές [Refs 3rd c.BC+]; 3rd.pers. plural εἰσί (-ίν), Epic dialect and Ionic dialect ἔασι (-ιν) [Refs 8th c.BC+], Doric dialect ἐντί [Refs 5th c.BC+], Epic dialect and Lyric poetry also in middle form ἔσσο [Refs 8th c.BC+]; 3rd.pers. singular ἔστω (ἤτω [LXX+5th c.BC+]; 3rd.pers. plural ἔστωσαν, but ἔστων [Refs 8th c.BC+], and early Attic dialect Inscrr., [Refs 2nd c.BC+]subjunctive ὦ, ᾖς, ᾖ, Epic dialect ἔω [Refs 8th c.BC+]; 3rd.pers. singular ἔῃ [Refs 8th c.BC+], also Boeotian dialect ἔνθω [Refs 8th c.BC+]; Doric dialect 3rd.pers. plural ὦντι [Refs], Boeotian dialect ἴωνθι [Refs 6th c.BC+], -η, also ἔοις, ἔοι, [Refs 8th c.BC+]; 3rd.pers. plural εἴοισαν Ἀρχ. Ἐφ. [Refs]; 3rd.pers. dual εἴτην [Refs 5th c.BC+]; 1st pers. plural εἶμεν [Refs 5th c.BC+]; 2nd pers. plural εἶτε [Refs 8th c.BC+]; 3rd.pers. plural εἶεν [Refs 8th c.BC+]; Elean ἔα, ={εἴη}, [Refs 6th c.BC+]infinitive εἶναι, [Refs 4th c.BC+]; Epic dialect ἔμμεναι (also Aeolic dialect ἔμμεν᾽ [Refs 7th c.BC+]; Doric dialect εἶμεν Foed. cited in [Refs 5th c.BC+]participle ὤν, Epic dialect ἐών, ἐοῦσα, ἐόν, [Refs 5th c.AD+]; Boeotian dialect feminine ἰῶσα [Refs], Aeolic dialect and Doric dialect feminine ἔσσα [Refs 7th c.BC+] (also Ionic dialect, [Refs 5th c.BC+]; nominative singular εἴς in [Refs 7th c.BC+]: imperfect ἦν [Refs 8th c.BC+] (also Aeolic dialect, [Refs 7th c.BC+] (uncertain in Aeolic dialect, [Refs 7th c.BC+] is required by metre in [Refs 8th c.BC+], whence Hom.and later Ionic dialect ἔᾱ [Refs 8th c.BC+]; Epic dialect 3rd.pers. singular ἦεν, always with ν in [Refs 8th c.BC+]; ἔην as 1st pers. singular, only [Refs 8th c.BC+]; 2nd pers. singular ἦσθα, later ἦς (which is variant in [NT+5th c.BC+]; 3rd.pers. singular ἦν, Epic dialect ἔην, ἤην, ἦεν (see. above), Doric dialect and Aeolic dialect ἦς [Refs 7th c.BC+]; 3rd.pers. dual ἤστην [Refs 8th c.BC+]; Doric dialect 1st pers. plural ἦμες [Refs 1st c.AD+]; 2nd pers. plural ἦτε [Refs 5th c.BC+]; 3rd.pers. plural ἦσαν, Ionic dialect and poetical ἔσαν (in [Refs 8th c.BC+], but is rather a peculiarity of syntax, see below see, but is 3rd.pers. plural in [Refs 5th c.BC+]; Aeolic dialect ἔον [NT+5th c.BC+], 2nd pers. singular ἦσο [Refs], 3rd.pers. singular ἦστο [Refs], 1st pers. plural ἤμεθα [NT+3rd c.BC+]; subjunctive ὦμαι [Refs 2nd c.BC+]; Ionic dialect and Epic dialect also ἔσκον, used by [Refs 4th c.BC+]future ἔσομαι, ἔσται, Epic dialect and Aeolic dialect also ἔσσομαι, ἔσεται, ἔσσετα; Aeolic dialect 2nd pers. singular ἔσσῃ probably in [Refs 8th c.BC+], infinitive ἐσσεῖσθαι [Refs 5th c.BC+] —All forms of the present indicative are enclitic (except 2nd pers. singular εἶ and 3rd.pers. plural ἔασι); but 3rd.pers. singular is written ἔστι when it begins a sentence or verse, or when it immediately follows οὐκ, καί, εἰ, ὡς, ἀλλά, or τοῦτ᾽, Hdn.Gr.[Refs]; later Grammars wrote ἔστι as substantive Verb, [Refs 9th c.AD+] __A as the substantive Verb, __A.I of persons, exist, οὐκ ἔσθ᾽ οὗτος ἀνήρ, οὐδ᾽ ἔσσεται [Refs 8th c.BC+]; ἔτ᾽ εἰσί they are still in being,[Refs 8th c.BC+]; οὐκέτ᾽ ἐστί he is no more, [Refs 5th c.BC+]; οὐδὲ δὴν ἦν he was not long-lived, [Refs 8th c.BC+]; ὁ οὐκ ὤν, οἱ οὐκ ὄντες, of those who are no more, [Refs 5th c.BC+]; οἱ ὄντες the living, [Refs 2nd c.BC+]; ὁ ὤν the [LXX+8th c.BC+]; ἐσσόμενοι posterity,[Refs 5th c.BC+]; ὡς ἂν εἶεν ἅνθρωποι might continue in being, [Refs 5th c.BC+]; of things, εἰ ἔστι ἀληθέως [ἡ τράπεζα] [Refs 5th c.BC+]; of cities, ὄλωλεν, οὐδ᾽ ἔτ᾽ ἐστὶ Τροία [Refs 5th c.BC+]; δοκεῖ μοι Καρχηδόνα μὴ εἶναι censeo Carthaginem esse delendam, [Refs 1st c.AD+]; ἂν ᾖ τὸ στράτευμα be in existence, [Refs 4th c.BC+]; of money, to be in hand, τῶν ὄντων χρημάτων καὶ τῶν προσιόντων [Refs]; τὰ ὄντα property, [Refs 5th c.BC+]; τὸ ἐσόμενον ἐκ.. future revenue from.., [Refs 1st c.BC+]; of place, τὴν οὖσαν ἐκκλησίαν the local church, [NT]; of time, τοῦ ὄντος μηνός in the current month, [Refs]; in office, ἱερέων τῶν ὄντων [Refs 2nd c.BC+]; αἱ οὖσαι [ἐξουσίαι] the powers that be, Ep. Rom.[Refs] __A.II of the real world, be, opposed to become, γίγνεται πάντα ἃ δή φαμεν εἶναι [Refs 5th c.BC+]; τὸ ὄν [Refs 5th c.BC+]; opposed to τὸ μὴ ὄν, [LXX+5th c.BC+]; τὰ ὄντα the world of things, [Refs 5th c.BC+]; ὄνindeclinable, τῶν ὂν εἰδῶν species of Being, [Refs 3rd c.AD+] __A.II.2 of circumstances, events, etc., to happen, τά τ᾽ ἐόντα, τά τ᾽ ἐσσόμενα, πρό τ᾽ ἐόντα [Refs 8th c.BC+]; τῆς προδοσίας οὔσης since treachery was there, [Refs]; ἕως ἂν ὁ πόλεμος ᾖ so long as it last, [Refs]; τί ἐστι; what is it? what's the matter? [Refs 5th c.BC+]; τί οὖν ἦν τοῦτ; how came it to pass? [Refs 5th c.BC+] things are as they are, i.e. are ill, [Refs 4th c.BC+] __A.III be the fact or the case, διπλασίαν ἂν τὴν δύναμιν εἰκάζεσθαι ἤ ἐστιν twice as large as it really is, [Refs 5th c.BC+]; αὐτὸ ὅ ἐστι καλόν beauty in its essence, [Refs 5th c.BC+]; frequently in participle, τὸν ἐόντα λόγον λέγειν or φαίνειν the true story, [Refs 5th c.BC+]; τῷ ἐόντι χρήσασθαι tell the truth,[Refs 5th c.BC+]; σκῆψιν οὐκ οὖσαν, λόγον οὐκ ὄντα, [Refs 5th c.BC+]; τῷ ὄντι in reality, in fact, [Refs 5th c.BC+]; to apply a quotation to a case in point, τῷ ὄντι κλαυσίγελως real 'smiles through tears' (with allusion to [Refs 8th c.BC+]; κατὰ τὸ ἐόν according to the fact, rightly, [Refs 5th c.BC+]; πᾶν τὸ ἐόν the whole truth, [Refs 5th c.BC+] __A.IV followed by the relative, οὐκ ἔστιν ὅς or ὅστις no one, οὐκ ἔσθ᾽ ὃς.. ἀπαλάλκοι [Refs 8th c.BC+]; οὐκ ἔ. ὅτῳ, ={οὐδενί}, [Refs 4th c.BC+], = Latin sunt qui, used exactly like{ἔνιοι}, [Refs 5th c.BC+]; ἐστὶν ἃ χωρία, πολίσματα, [Refs 5th c.BC+]; the singular Verb is used even with masculine and feminine plural, ἐστὶν οἵ, αἵ, [Refs 5th c.BC+]; more frequently in oblique cases, ποταμῶν ἐστὶ ὧν [Refs 5th c.BC+]; ἐστὶ παρ᾽ οἷς, ἐστὶν ἐν οἷς, [Refs 5th c.BC+], = Latin est ubi, [Refs 5th c.BC+]; ἐ. ὅπῃ, ἔσθ᾽ ὅπου, somehow, somewhere, [Refs 5th c.BC+]; in questions expecting a negative answer, ἐ. ὁπόθεν, ὅπω; [Refs 5th c.BC+]; οὐκ ἔ. ὅπως οὐ in any case, necessarily, [Refs 5th c.BC+]; ἐ. ὅτε, ἔσθ᾽ ὅτε, sometimes, [Refs 5th c.BC+] __A.V ἦν is sometimes used with plural masculine and feminine, usually at the beginning of a sentence, there was, τῆς δ᾽ ἦν τρεῖς κεφαλαί [Refs 8th c.BC+]; ἦν δ᾽ ἀμφίπλεκτοι κλίμακες [Refs 5th c.BC+]; ἦν ἄρα κἀκεῖνοι ταλακάρδιοι epigram cited in [Refs 5th c.BC+]; before dual Nouns, [Refs 5th c.BC+] __A.VI ἔστι impersonal, with infinitive, it is possible, ἔστι γὰρ ἀμφοτέροισιν ὀνείδεα μυθήσασθαι [Refs 8th c.BC+]; εἴ τί πού ἐστι (i.e. πιθέσθαι)[Refs 5th c.BC+]; so in imperative, optative, and subjunctive, ἔστω ἀποφέρεσθαι τῷ βουλομένῳ [Refs 8th c.BC+]; followed by ὥστε with infinitive, [Refs 5th c.BC+]: with accusative et infinitive, ἁδόντα δ᾽ εἴη με τοῖς ἀγαθοῖς ὁμιλεῖν [Refs 5th c.BC+]: sometimes not impersonal in this sense, θάλασσα δ᾽ οὐκέτ᾽ ἦν ἰδεῖν [Refs] __A.VI.b ἔστω in argument, let it be granted, ἔστω τοῦτο ἀληθὲς εἶναι [Refs 4th c.BC+] __B most frequently, to be, the Copula connecting the predicate with the Subject, both being in the same case: hence, signify, import, τὸ γὰρ εἴρειν λέγειν ἐστίν [Refs 5th c.BC+]; especially in the phrase τοῦτ᾽ ἔστι, hoc est; Σκαιόλαν, ὅπερ ἐστὶ Λαϊόν [Refs 1st c.AD+] twice five are ten, [Refs 5th c.BC+]; εἶναί τις or τι, to be somebody, something, be of some consequence, see at {τι; οὐδὲν εἶναι} [Refs 5th c.BC+] __B.2 periphrastic with the Participle to represent the finite Verb: with perfect participle once in [Refs 8th c.BC+]; so in Trag. and Attic dialect, ἦν τεθνηκώς, for ἐτεθνήκει, [Refs 4th c.BC+]; ἔσται δεδορκώς[Refs 5th c.BC+]: with aorist participle, once in [Refs 8th c.BC+]; so προδείσας εἰμί, οὐ σιωπήσας ἔσε; [Refs 5th c.BC+]: with present participle, ἦν προκείμενον [Refs 5th c.BC+]; τί δ᾽ ἐστί.. φέρο; [Refs 5th c.BC+] — if the _Article_ is joined with the Part., the noun is made emphatic, Κᾶρές εἰσι οἱ καταδέξαντες the persons who showed her were Carians, [Refs 5th c.BC+] __C εἶναι is frequently modified in sense by the addition of adverbs, or the cases of Nouns without or with Preps.: __C.I εἶναι with adverbs, where the adverb often merely represents a Noun and stands as the predicate, ἅλις δέ οἱ ἦσαν ἄρουραι [Refs 8th c.BC+]; ἀκέων, ἀκήν εἶναι, to be silent,[Refs 8th c.BC+]; ἀσφαλέως ἡ κομιδὴ ἔσται will go on safely, [Refs 5th c.BC+]; ἐγγύς, πόρρω εἶναι, [Refs 5th c.BC+] it fared ill with them, [Refs 8th c.BC+] __C.II with genitive, to express descent or extraction, πατρὸς δ᾽ εἴμ᾽ ἀγαθοῖο [Refs 8th c.BC+] __C.II.b to express the material of which a thing is made, ἡ κρηπίς ἐστι λίθων μεγάλων consists of.., [Refs 5th c.BC+]; τοιούτων ἔργων ἐστὶ ἡ τυραννίς is made up of.., [Refs].ή, etc. __C.II.c to express the class to which a person or thing belongs, εἶ γὰρ τῶν φίλων you are one of them, [Refs 5th c.BC+]; ἔστι τῶν αἰσχρῶν it is in the class of disgraceful things, i. e. it is disgraceful, [Refs 4th c.BC+] __C.II.d to express that a thing belongs to another, Τροίαν Ἀχαιῶν οὖσαν [Refs 5th c.BC+]: hence, to be of the party of, ἦσαν.. τινὲς μὲν φιλίππου, τινὲς δὲ τοῦ βελτίστου [Refs 4th c.BC+]; to be de pendent upon, [Refs 5th c.BC+]; to be at the mercy of, ἔστι τοῦ λέγοντος, ἢν φόβους λέγῃ [Refs] __C.II.e to express one's duty, business, custom, nature, and the like, οὔτοι γυναικός ἐστι 'tis not a woman's part, [Refs 4th c.BC+]; τὸ δὲ ναυτικὸν τέχνης ἐστίν is matter of art, requires art, [Refs 5th c.BC+] __C.II.f in LXX, to be occupied about, ἦσαν τοῦ θύειν [LXX]; ἔσεσθαι, with genitive, to be about to, ἐσόμεθα τοῦ σῶσαί σε [LXX] __C.III with the dative, ἐστί μοι I have, frequently in [Refs 8th c.BC+] __C.III.2 with two datives., σφίσι τε καὶ Ἀθηναίοισι εἶναι οὐδὲν πρῆγμα that they and the Athenians have nothing to do one with another, [Refs 5th c.BC+]; more shortly, σοί τε καὶ τούτοισι πρήγμασι τί ἐστ; [Refs 5th c.BC+]; τί τῷ νόμῳ καὶ τῇ βασάν; [Refs 4th c.BC+]; τί ἐμοὶ καὶ σο; Latin quid tecum est mihi? [NT]; also ἐμοὶ οὐδὲν πρὸς τοὺς τοιούτους (i.e. ἐστίν) [Refs 5th c.BC+]; ἔσται αὐτῳ πρὸς τὸν θεόν, in tomb inscriptions, [Refs] __C.III.3 with ἄσμενος, βουλόμενος, etc., added, ἐμοὶ δέ κεν ἀσμένῳ εἴη 'twould be to my delight, [Refs 8th c.BC+] __C.IV with Preps., εἶναι ἀπό τινος, ={εἶναί τινος}[Refs 5th c.BC+]; but εἶναι ἀπ᾽ οἴκου to be away from.., [Refs 5th c.BC+] __C.IV.2 εἶναι ἔκ τινος to be sprung from, εἴμ᾽ ἐκ Παιονίης, Μυρμιδόνων ἔξ εἰμι, [Refs 8th c.BC+]; ἔστιν ἐξ ἀνάγκης it is of necessity, i. e. necessary, [Refs 5th c.BC+] __C.IV.3 εἶναι ἐν.. to be in a certain state, ἐν εὐπαθείῃσι [Refs 5th c.BC+]; ἐν ἀθυμία, etc., [Refs 5th c.BC+]; εἶναι ἐν ἀξιώματι to be in esteem, [Refs 5th c.BC+]; οἱ ἐν τέλεϊ ἐόντες those in office, [Refs 5th c.BC+]; but εἶναι ἐν τέχνῃ, ἐν φιλοσοφία to be engaged in.., [Refs 5th c.BC+] __C.IV.3.b ἐν σοί ἐστι it depends on thee, [Refs 5th c.BC+] __C.IV.4 εἶναι διά.., much like{εἶναι ἐν}.., εἶναι διὰ φόβου, ={φοβεῖσθαι}, [Refs 5th c.BC+]; εἶναι δι᾽ ὄχλου, ={ὀχληρὸν εἶναι}, [Refs 5th c.BC+]; εἶναι δι᾽ αἰτίας, ={αἰτιᾶσθαι}, [Refs 1st c.BC+]; Geometry texts, pass through, διὰ τᾶς ἑτέρας διαμέτρου ἐόντος τοῦ ἐπιπέδου [Refs 3rd c.BC+] __C.IV.5 εἶναι ἐφ᾽ ἑαυτῆς to be by oneself, [Refs 4th c.BC+]; εἶναι ἐπὶ ὀνόματος to bear a name, [Refs]; εἶναι ἐπὶ τοῖς πράγμασιν to be engaged in.., [Refs]; εἶναι ἐπί τινα to be against him, [Refs]; εἶναι ἐφ᾽ ἑξήκοντα στάδια to reach sixty stadia, [Refs 5th c.BC+]; εἶναι ἐπὶ τὰς ἁφάς pass through the points of contact, [Refs 2nd c.AD+]; εἶναι ἐπί τινι, see above 3 b. __C.IV.6 εἶναι πρός τινος to be in one's favour, [Refs 5th c.BC+]; to suit, [Refs 5th c.BC+]; εἶναι πρός τινι engaged in, [Refs 5th c.BC+]; πρὸς τοῖς ἰδίοις mind one's own affairs, [Refs 4th c.BC+]; πρὸς τὸ πονεῖν[Refs 5th c.BC+] __C.IV.7 εἶναι παρά τινι or τινα, = παρειναι, [Refs 5th c.BC+] (assuming variant). __C.IV.8 εἶναι ὑπό τινα or τινι to be subject to.., [Refs 5th c.BC+] __C.IV.9 περὶ τούτων ἐστίν that is the question, [Refs 4th c.BC+] __C.IV.10 εἶναι ἀπό.., in Geometry texts, to be constructed upon, [Refs 3rd c.BC+] __D ἐστί is very frequently omitted, mostly in the present indicative before certain predicates, as ἀνάγκη, ἄξιον, δυνατόν, εἰκός, ἕτοιμον, οἷόν τε, ῥᾴδιον, χρεών, etc., and after the neuter of Verbals in -τέος, and such forms as θαυμαστὸν ὅσον: less frequently with other persons and moods, εἰμί omitted, [Refs 5th c.BC+]; εἶ, [Refs 8th c.BC+]; ἐσμέν, [Refs 5th c.BC+]; ἐστέ, [Refs 8th c.BC+]; εἰσί, [Refs 5th c.BC+]; subjunctive ᾖ, [Refs 8th c.BC+]; optative εἴη, [Refs]; imperfect ἦν, [Refs]; future ἔσονται, [Refs 8th c.BC+] __E the Inf. frequently seems redundant, __E.1 in phrases implying power or will to do a thing, ἑκὼν εἶναι (see. ἑκών) κατὰ δύναμιν εἶναι [Refs 5th c.BC+]; τὸ ἐπ᾽ ἐκείνοις εἶναι, quantum in illis esset, [Refs 5th c.BC+]; τὸ τήμερον, τὸ νῦν εἶναι, [Refs 4th c.BC+] __E.2 after Verbs of naming or choosing, σοφιστὴν ὀνομάζουσι τὸν ἄνδρα εἶναι [Refs 5th c.BC+]; of giving, δῶκε ξεινήϊον εἶναι [Refs 8th c.BC+] __F imperfect ἦνissts. used where other languages take the present, __F.1 after ἄρα, to express a fact which is and has always been the same, δέρμα δὲ ἀνθρώπου.. ἦν ἄρα σχεδὸν δερμάτων πάντων λαμπρότατον human skin then it appears is.., [Refs 5th c.BC+]; ὡς ἄρ᾽ ἦσθ᾽ ἐμὸς πατὴρ ὀρθῶς[Refs 3rd c.BC+]; so also when there is reference to a past thought, τουτὶ τί ἦ; what is this? [Refs 5th c.BC+], used to express the essential nature of a thing, where τί ἦν (for ἐστί) takes the place of the dative in such phrases as τὸ ἀγαθῷ εἶναι, τὸ μεγέθει εἶναι, [Refs] __G ἐγώ εἰμι, in [LXX]