هل انا والأب واحد تساوي ليكونوا واحد يوحنا 10: 30 ويوحنا 17: 22
Holy_bible_1
في البداية ارجو الرجوع الى ملف
والذي وضحت فيه الفرق بين قول المسيح انا والأب واحد وبين قوله لِيَكُونُوا وَاحِدًا كَمَا نَحْنُ
ووضحت فيه بالاعداد الكثيرة ان الابن والابن واحد لانه الخ واحد لهذا هم واحد في الكيان والكرامة والعمل والمعرفة والايمان به والرؤيا والملكية والسلطان والقدرة والخلق وإعطاء الحياة ومغفرة الخطايا والدينونة والمجد واللامحدودية والازلية الأبدية وغيرها
وكل هذا لأنه إله واحد وهذا فهمه اليهود من كلامه ولهذا حاولوا رجمه
فالمسيح وضح لاهوته ووحدانيته مع الاب المطلقة في الذات والصفات واليهود فهموا ذلك جيدا ولذلك طلبوا ان يرجموه
اما عن البشر ليكونوا واحد فهم كانوا متفرقين وجمعهم المسيح والروح القدس سيكمل تجميعهم ولهذا يقول ليكونوا في المستقبل
وتعبير ليكونوا واحد هو واحد في المحبة وفي الروح القدس والغاية والفكر والحياة المسيحية
فهم يكونوا واحد بواسطة المسيح الواحد الذي يحل في قلوبهم كلهم وبمعني لو ربط كثيرين بحبل واحد فهم اصبحوا واحد ليس لانهم واحد ولكن لان المسيح الواحد في قلوبهم وايضا الروح القدس الذي يجمعهم معا الذي هو يشبه الرباط المقدس رباط السلام
وجسد المسيح الواحد الذي يتناولوا منه وروح قدس واحد يحل عليهم فهم وحدتهم ليس وحدة طبيعه ولكن وحدة تبني بقبول الله
فالايمان يجعلهم واحد بالتبني وليس بالطبيعه
ويربطهم المعمودية الواحدة
وقدمت اعداد كثيرة تشرح هذا
ولكن في هذا الملف اريد ان اشرح الفرق التعبير اللغوي اليوناني بين انا والأب واحد وأيضا نحن واحد وبين عن البشير يكونوا واحد
نلاحظ في عدد
30 أَنَا وَالآبُ وَاحِدٌ».
اليوناني أكثر دقة فيقول
εγωG1473 I καιG2532 AND οG3588 THE πατηρG3962 FATHER ενG1520 ONE εσμενG2070 [G5748] exist.
εγωG1473 I καιG2532 AND οG3588 THE πατηρG3962 FATHER ενG1520 ONE εσμενG2070 [G5748] ARE.
ايجو كاي او باتير اين اسمين
نلاحظ في اليوناني كلمة أخرى بعد كلمة واحد وهي كلمة اسمين
كلمة اسمين التي تعني كيان ووجود وهي من مصدر ايمي الذي شرحته سابقا في
تعبير ايجو ايمي انا هو ولاهوت المسيح
فكلمة اسمين تعني كيان
فهو حرفيا في اليوناني " انا و الاب كيان واحد " فكلمة " اسمين " في اليوناني هو فعل كينونة فهو يتكلم عن كينونته والاب واحد وليس اثنين او اتحاد بين شيئين
فهو يتكلم عن الوحدانية فلهذا هو
Unity not union
أيضا في العدد الثاني نجد ان استخدمت اسمين على وحدانية المسيح والأب وليس اتحاد البشر معا بالمسيح
إنجيل يوحنا 17: 22
|
وَأَنَا قَدْ أَعْطَيْتُهُمُ الْمَجْدَ الَّذِي أَعْطَيْتَنِي، لِيَكُونُوا وَاحِدًا كَمَا أَنَّنَا نَحْنُ وَاحِدٌ. |
καιG2532 AND εγωG1473 I τηνG3588 THE δοξανG1391 GLORY ηνG3739 WHICH δεδωκαςG1325 [G5758] THOU HAST GIVEN μοιG3427 ME δεδωκαG1325 [G5758] HAVE GIVEN αυτοιςG846 THEM, ιναG2443 THAT ωσινG5600 [G5753] THEY MAY BE ενG1520 ONE, καθωςG2531 AS ημειςG2249 WE ενG1520 ONE εσμενG2070 [G5748] ARE :
فالاب والابن واحد كيان اما البشر يتجمعوا معا ولكن هو في الأصل ليسوا كيان واحد
وندرس كلمة اسمين معا
بعض القواميس ميزتها عن ايمي وبعض القواميس جعلتها من تصريفات ايمي فهي بالفعل من تصريفات كلمة ايمي أي أكون
أولا قاموس سترونج
G2070
ἐσμέν
esmen
es-men'
Frist person plural indicative of G1510; we are: - are, be, have our being, X have hope, + [the gospel] was [preached unto] us.
نحن نكون, كيان كياننا....
قاموس ثيور
G2070
ἐσμέν
esmen
Thayer Definition:
1) first person plural of “to be”
مباشر جمع من أكون
يقول قاموس
Analytical lexicon of the Greek New Testament. Baker's Greek New Testament library
εἰμί inf. εἶναι; impf. mid. ἤμην; fut. mid. ἔσομαι; I. as a predicate be, relating to what exists; (1) to denote God’s existence (HE 11.6); ὁ ὤν the one who is, exists (RV 1.4); (2) to denote Christ’s self-designation of himself ἐγώ εἰ. I am (JN 8.58); (3) to denote temporal existence live (MT 23.30); (4) to denote a sojourn in a place stay, reside (MT 2.13); (5) to denote what happens, such as phenomena and events be, take place, occur, happen (ἦν JN 9.16); (6) with indications of time (JN 4.6b); (7) of what is on the scene (MK 8.1) or available (AC 7.12); (8) impersonally ἔστιν followed by an infinitive it is possible (HE 9.5); II. as a copulative verb; (1) linking subject to predicate (MK 3.11); (2) introducing an explanation or equivalence in another language τοῦτ̓ ἔστιν and ὅ ἐστιν that is, which means (MT 27.46; MK 3.17); (3) constructed with a variety of adverbs, prepositions, nouns, etc., translated according to the context
من ايمي ايمين ايسوميا وتعني انا بمعنى أكون من معنى كيان: وتقصد وجود الله الواحد الكائن رؤيا 1: 4 .....
وقاموس
Léxico Hebraico, Aramaico e Grego de Strong
2070 εσμεν esmen
de 1510; v εἰμί [eimi /i·mee/] v. The first person singular present indicative, a prolonged form of a primary and defective verb; TDNT 2:398; TDNTA 206; GK 1639; 146 occurrences; AV translates as “I am + 1473” 74 times, “am” 55 times, “it is I + 1473” six times, “be” twice, “I was + 1473” once, “have been” once, and not translated seven times. 1 to be, to exist, to happen, to be present.
شخص اول مفرد حاضر وتنتمي الى فعل أولى ..... وتشير الى الوجود وتترجم أكون 1473 مرة و74 مرة وانا 55 مرة .....وتعني أكون كائن حدث حاضر
وقاموس
Theological dictionary of the New Testament
Εσμεν
1. Already in the LXX the abstract ὁ ὤν is used for God. In Ex. 3:14 the intentionally obscure self-designation שֶׁר אֶהְיֶה or אֶהְיֶה is pregnantly, if with a certain rationalisation, translated ἐγώ εἰμι ὁ ὤν or ὁ ὤν. This leads Greek speaking Jews to use ὁ ὤν as a name for God.2 Philo employs it frequently, as also the weaker τὸ ὄν;3 for him ὁ ὤν is the true name of God (Abr., 121), and worship of God as He who is constitutes true piety (Deus Imm., 69). Josephus, too, is familiar with ὁ ὤν as a divine predicate, cf. πεῖσαι δὲ τὸν λαὸν ὅτι μόνος εἴη ὁ θεὸς ὁ ὤν, ὃν ἀπʼ ἀρχῆς ἐθρήσκευσαν (Ant., 8, 350). In his rendering of Ex. 3:14 he expressly conceals the name which God gave Himself (Ant., 2, 276).
In the NT ὁ ὤν is a name for God only in Rev. in the forms ὁ ὢν καὶ ὁ ἦν (11:17; 16:5), ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος (1:4, 8), and ὁ ἦν καὶ ὁ ὢν καὶ ὁ ἐρχόμενος (4:8); → 345; 351. The formulae occur in God’s self-predication (1:8), in worship (4:8; 11:17; 16:5), and in salutation (1:4). This explains the nondeclinability of ὁ ὤν and the use of ἦν as a kind of participle. Linguistically, this is difficult, but it is not due to negligence. It is designed to preserve the sanctity of the divine self-designation.4 The formula expresses the supra-temporality, eternity and deity of God. It is thus used with παντοκράτωρ (1:8; 4:8; 11:17), as also with the ἅγιος, ἅγιος, ἅγιος of Is. 6:3.
2. ἐγώ εἰμι or ὅγώ εἰμι is a self-designation of Jesus in Jn. 8:58 and 8:24, 28; 13:19. In 8:58 it stands in unmistakable contrast to πρὶν Ἀβραὰμ γενέσθαι. This is the only passage in the NT where we have the contrast between εἶναι and γενέσθαι. The verse ascribes to Jesus consciousness of eternity or supra-temporality.10 To the Son who is equal to the Father (5:18ff.) there is here ascribed what Scripture attributes to the Father; cf. the אֲנִי הוּא in Is. 43:10 (LXX: ὅτι ἰγώ εἰμι), in which the whole Godhead of God is discerned, i.e., all that distinguishes Him from false gods. The Jewish conception is fully adequate to explain the strong emphasis here laid on εἶναι.3
في السبعينية بالفعل تستخدم لله في خروج 3: 14 تشير الي تمييز شخصي مقصود واضح اهيه اشير اهيه وبكل تأكيد تعبير يترجم الى ايجو ايمي او هون وهذا يقود لليهود المتكلمين اليونانية ان يستخدموا او هون كاسم لله .......تعبر عن اسم الله أعطاه لنفسه
وفي العهد الجديد هو اسم لله في رؤيا 11: 17 او هو كاي او اين .....
وقاموس
A Concise Greek-English dictionary of the New Testament
εἰμί (impv. ἴσθι, ἔστω and ἤτω, 3 pl. ἔστωσαν ; inf. εἶναι ; impf. ἦν and ἤμην ; fut. ἔσομαι ) be, exist; happen, take place; live; be located in; remain, stay; come (Jn 7:28, 29; 19:9); go (Jn 7:34, 36); οὐκ ἔστιν it is not possible (1 Cor 11:20; He 9:5); ὅ ἐστιν, τοῦτ’ ἔστιν that means, that is to say; εἰμὶ ἐκ belong to, be one of
أكون اوجد يحدث ..... انتمى ل, أكون واحد
قاموس
Dictionary of Biblical Languages with Semantic Domains
1639 εἰμί (eimi): vb.; ≡ Str 1488 & 1498 & 1510 & 1511 & 1526 & 2070 & 2071 & 2252 & 2258 & 2277 & 2468 & 5600 & 5607; TDNT 2.398—1. LN 13.1 be, exist (Mt 11:29); 2. LN 13.4 be identical, exact correspondence (Mk 3:11; 1Jn 2:22, 25); 3. LN 13.69 exist, without contingency (Heb 11:6); 4. LN 13.104 happen, occur (Mk 14:2); 5. LN 85.1 be in a place (Lk 2:49); 6. LN 71.1 be possible (Heb 9:5); 7. LN 58.67 belong to a particular class (Lk 19:2; Jn 1:1); 8. LN 58.68 represent, stand for (Gal 4:25), note: see LN index for a fuller treatment of the lexical units. Note there is a multitude of forms for this verb as is common for copulative verbs in many languages. A little study in a grammar for the time, aspect, and action markers will bear much fruit your Greek reading.
وأيضا نفس المعاني وتوضح تعبير كيان
وغيرها الكثير من القواميس
اضع بعض منهم
εἰμί (Hom.+) impv. ἴσθι, ἔσο IPol 4:1, ἔστω—also colloq. ἤτω (BGU 276, 24; 419, 13; POxy 533, 9; Ps 103:31; 1 Macc 10:31) 1 Cor 16:22; Js 5:12; 1 Cl 48:5; Hv 3, 3, 4;—3 pers. pl. ἔστωσαν (ins since 200 b.c. Meisterhans3-Schw. 191; PPetr III, 2, 22 [237 b.c.]) Lk 12:35; 1 Ti 3:12; GJs 7:2. Inf. εἶναι. Impf. 1 pers. only mid. ἤμην (Jos., Bell. 1, 389; 631; s. further below); ἦν only Ac 20:18 D, 2 pers. ἦσθα (Jos., Ant. 6, 104) Mt 26:69; Mk 14:67 and ἦς (Lobeck, Phryn. 149 ‘say ἦσθα’; Jos., Ant. 17, 110 al.; Sb 6262, 16 [III a.d.]) Mt 25:21, 23 al., 3 sg. ἦν, 1 pl. ἦμεν. Beside this the mid. form ἤμην (pap since III b.c.; Job 29:16; Tob 12:13 BA), s. above, gives the pl. ἤμεθα (pap since III b.c.; Bar 1:19) Mt 23:30; Ac 27:37; Eph 2:3. Both forms in succession Gal. 4:3. Fut. ἔσομαι, ptc. ἐσόμενος. The mss. vary in choice of act. or mid., but like the edd. lean toward the mid. (W-S. §14, 1; Mlt-H. 201–3; Rob. index; B-D-F §98; Rdm.2 99; 101f; Helbing 108f; Reinhold 86f). Also s. ἔνι.
① be, exist, be on hand a pred. use (for other pred. use s. 3a, 4, 5, 6, 7): of God (Epicurus in Diog. L. 10, 123 θεοί εἰσιν; Zaleucus in Diod S 12, 20, 2 θεοὺς εἶναι; Wsd 12:13; Just., D. 128, 4 angels) ἔστιν ὁ θεός God exists Hb 11:6; cp. 1 Cor 8:5. ὁ ὢν καὶ ὁ ἦν the one who is and who was (cp. SibOr 3, 16; as amulet PMich 155, 3 [II a.d.] ὁ ὢν θεὸς ὁ Ἰάω κύριος παντοκράτωρ=the god … who exists.) Rv 11:17; 16:5. ὁ ὢν καὶ ὁ ἦν καὶ ὁ ἐρχόμενος, in this and the two preceding passages ἦν is treated as a ptc. (for the unusual use of ἦν cp. Simonides 74 D.: ἦν ἑκατὸν φιάλαι) 1:4; 4:8 (cp. Ex 3:14; Wsd 13:1; Paus. 10, 12, 10 Ζεὺς ἦν, Ζ. ἔστι, Ζ. ἔσσεται; cp. Theosophien 18. S. OWeinreich, ARW 19, 1919, 178f). οὐδʼ εἶναι θεὸν παντοκράτορα AcPlCor 1:11. ἐγώ εἰμι (ins in the Athena-Isis temple of Saïs in Plut., Is. et Os. 9, 354c: ἐγώ εἰμι πᾶν τὸ γεγονὸς κ. ὸ̓ν κ. ἐσόμενον. On the role of Isis in Gk. rel. s. IBergman, Ich bin Isis ’68; RMerkelbach, Isis Regina—Zeus Sarapis ’95; for further lit. s. MGustafson in: Prayer fr. Alexander to Constantine, ed. MKiley et al. ’97, 158.) Rv 1:8 (s. ἐγώ beg.). ὁ ὤν, … θεός Ro 9:5 is classed here and taken to mean Christ by JWordsworth ad loc. and HWarner, JTS 48, ’47, 203f. Of the λόγος: ἐν ἀρχῇ ἦν ὁ λ. J 1:1 (for ἦν cp. Herm. Wr. 1, 4; 3, 1b ἦν σκότος, Fgm. IX 1 p. 422, 23 Sc. γέγονεν ἡ ὕλη καὶ ἦν).—Of Christ πρὶν Ἀβραὰμ γενέσθαι, ἐγὼ εἰμί before Abraham was born, I am 8:58 (on the pres. εἰμί cp. Parmenides 8, 5: of the Eternal we cannot say ἦν οὐδʼ ἔσται, only ἔστιν; Ammonius Hermiae [Comm. in Aristotl. IV 5 ed. ABusse 1897] 6 p. 172: in Timaeus we read that we must not say of the gods τὸ ἦν ἢ τὸ ἔσται μεταβολῆς τινος ὄντα σημαντικά, μόνον δὲ τὸ ἔστι=‘was’ or ‘will be’, suggesting change, but only ‘is’; Ps 89:2; DBall, ‘I Am’ in John’s Gospel [JSNT Suppl. 124] ’96).—Of the world πρὸ τοῦ τὸν κόσμον εἶναι before the world existed 17:5. Satirically, of the beast, who parodies the Lamb, ἦν καὶ οὐκ ἔστιν Rv 17:8. Of God’s temple: ἔστιν B 16:6f it exists. τὸ μὴ ὄν that which does not exist, the unreal (Sallust. 17 p. 32, 7 and 9; Philo, Aet. M. 5; 82) Hm 1:1. τὰ ὄντα that which exists contrasted w. τὰ μὴ ὄντα Ro 4:17; cp. 1 Cor 1:28; 2 Cl 1:8. Of God κτίσας ἐκ τοῦ μὴ ὄντος τὰ ὄντα what is out of what is not Hv 1, 1, 6 (on the contrast τὰ ὄντα and τὰ μὴ ὄντα cp. Ps.-Arist. on Xenophanes: Fgm. 21, 28; Artem. 1, 51 p. 49, 19 τὰ μὴ ὄντα ὡς ὄντα; Ocellus Luc. 12; Sallust. 17, 5 p. 30, 28–32, 12; Philo, Op. M. 81; PGM 4, 3077f ποιήσαντα τὰ πάντα ἐξ ὧν οὐκ ὄντων εἰς τὸ εἶναι; 13, 272f τὸν ἐκ μὴ ὄντων εἶναι ποιήσαντα καὶ ἐξ ὄντων μὴ εἶναι; Theoph. Ant. 1, 4 [p. 64, 21] τὰ πάντα ὁ θεὸς ἐποίησεν ἐξ οὐκ ὄντων εἰς τὸ εἶναι).—Of existing in the sense be present, available, provided πολλοῦ ὄχλου ὄντος since a large crowd was present Mk 8:1. ὄντων τῶν προσφερόντων those are provided who offer Hb 8:4. οὔπω ἦν πνεῦμα the Spirit had not yet come J 7:39. ἀκούσας ὄντα σιτία when he heard that grain was available Ac 7:12.—Freq. used to introduce parables and stories (once) there was: ἄνθρωπός τις ἦν πλούσιος there was (once) a rich man Lk 16:1, 19. ἦν ἄνθρωπος ἐκ τ. Φαρισαίων there was a man among the Pharisees J 3:1.—There is, there are ὥσπερ εἰσὶν θεοὶ πολλοί as there are many gods 1 Cor 8:5. διαιρέσεις χαρισμάτων εἰσίν there are various kinds of spiritual gifts 12:4ff; 1J 5:16 al. Neg. οὐκ ἔστι there is (are) not, no (Ps 52:2; Simplicius in Epict. p. 95, 42 as a quot. from ‘tragedy’ οὐκ εἰσὶν θεοί) δίκαιος there is no righteous man Ro 3:10 (Eccl 7:20). ἀνάστασις νεκρῶν οὐκ ἔστιν there is no resurr. of the dead 1 Cor 15:12; οὐδʼ εἶναι ἀνάστασιν AcPlCor 1:12; 2:24; cp. Mt 22:23; Ac 23:8 (cp. 2 Macc 7:14). εἰσὶν οἵ, or οἵτινες there are people who (Hom. et al.; LXX; Just., D. 47, 2 εἰ μήτι εἰσὶν οἱ λέγοντες ὅτι etc.—W. sing. and pl. combined: Arrian, Ind. 24, 9 ἔστι δὲ οἳ διέφυγον=but there are some who escaped) Mt 16:28; 19:12; Mk 9:1; Lk 9:27; J 6:64; Ac 11:20. Neg. οὐδείς ἐστιν ὅς there is no one who Mk 9:39; 10:29; Lk 1:61; 18:29. As a question τίς ἐστιν ὅς; who is there that? Mt 12:11—In an unusual (perh. bureaucratic terminology) participial construction Ac 13:1 ἡ οὖσα ἐκκλησία the congregation there (cp. Ps.-Pla., Eryx. 6, 394c οἱ ὄντες ἄνθρωποι=the people with whom he has to deal; PLond III 1168, 5 p. 136 [18 a.d.] ἐπὶ ταῖς οὔσαις γειτνίαις=on the adjoining areas there; PGen 49; PSI 229, 11 τοῦ ὄντος μηνός of the current month); cp. 14:13.—αἱ οὖσαι (sc. ἐξουσίαι) those that exist Ro 13:1 (cp. UPZ 180a I, 4 [113 b.c.] ἐφʼ ἱερέων καὶ ἱερειῶν τῶν ὄντων καὶ οὐσῶν).
② to be in close connection (with), is, freq. in statements of identity or equation, as a copula, the equative function, uniting subject and predicate. On absence of the copula, Mlt-Turner 294–310.
ⓐ gener. πραΰς εἰμι I am gentle Mt 11:29. ἐγώ εἰμι Γαβριήλ Lk 1:19. σὺ εἶ ὁ υἱὸς τοῦ θεοῦ Mk 3:11; J 1:49 and very oft. ἵνα … ὁ πονηρὸς … ἐλεγχθῇ [το? s. app. in Bodm.] μὴ ὢν θεός AcPlCor 2:15 (Just., D. 3, 3 φιλολόγος οὖν τις εἶ σύ).—The pred. can be supplied fr. the context: καὶ ἐσμέν and we are (really God’s children) 1J 3:1 (Eur., Ion 309 τ. θεοῦ καλοῦμαι δοῦλος εἰμί τε. Dio Chrys. 14 [31], 58 θεοφιλεῖς οἱ χρηστοὶ λέγονται καὶ εἰσίν; Epict. 2, 16, 44 Ἡρακλῆς ἐπιστεύθη Διὸς υἱὸς εἶναι καὶ ἦν.—The ptc. ὤν, οὖσα, ὄν used w. a noun or adj.and serving as an if-, since-, or although-clause sim. functions as a copula πονηροὶ ὄντες Mt 7:11; 12:34.—Lk 20:36; J 3:4; 4:9; Ac 16:21; Ro 5:10; 1 Cor 8:7; Gal 2:3 al.).—W. adv. of quality: οὕτως εἶναι be so preceded by ὥσπερ, καθώς or followed by ὡς, ὥσπερ Mt 13:40; 24:27, 37, 39; Mk 4:26; Lk 17:26. W. dat. of pers. οὕτως ἔσται ὁ υἱὸς τ. ἀ. τῇ γενεᾷ ταύτῃ so the Human One (Son of Man) will be for this generation 11:30. εἰμὶ ὡσ/ὥσπερ I am like Mt 6:5; Lk 18:11. W. dat. ἔστω σοι ὥσπερ τελώνης he shall be to you as a tax-collector Mt 18:17. εἰμὶ ὥς τις I am like someone of outward and inward similarity 28:3; Lk 6:40; 11:44; 22:27 al. καθώς εἰμι as I am Ac 22:3; 1J 3:2, 7; 4:17.—W. demonstr. pron. (Just., A I, 16, 1 ἃ ἔφη, ταῦτά ἐστι: foll. by a quotation; sim. 48, 5 ἔστι δὲ ταῦτα; and oft.) τὰ ὀνόματά ἐστιν ταῦτα Mt 10:2. αὕτη ἐστὶν ἡ μαρτυρία J 1:19. W. inf. foll. θρησκεία αὕτη ἐστίν, ἐπισκέπτεσθαι Js 1:27. W. ὅτι foll. αὕτη ἐστὶν ἡ κρίσις, ὅτι τὸ φῶς ἐλήλυθεν J 3:19; cp. 21:24; 1J 1:5; 3:11; 5:11. W. ἵνα foll. τοῦτό ἐστιν τὸ ἔργον, ἵνα πιστεύητε J 6:29; cp. vs. 39f; 15:12; 17:3; 1J 3:11, 23; 5:3. W. τηλικοῦτος: τὰ πλοῖα, τηλικαῦτα ὄντα though they are so large Js 3:4. W. τοσοῦτος: τοσοῦτων ὄντων although there were so many J 21:11. W. τοιοῦτος: τοιοῦτος ὤν Phlm 9 (cp. Just., A I, 18, 4 ὅσα ἄλλα τοιαῦτά ἐστι).—W. interrog. pron. ὑμεῖς τίνα με λέγετε εἶναι; who do you say I am? Mt 16:15; cp. 21:10; Mk 1:24; 4:41; 8:27, 29; Lk 4:34 al.; σὺ τίς εἶ; J 1:19; 8:25; 21:12 al. (cp. JosAs 14:6 τίς εἶ συ tell me ‘who you are’). σὺ τίς εἶ ὁ κρίνων; (Pla., Gorg. 452b; Strabo 6, 2, 4 σὺ τίς εἶ ὁ τὸν Ὅμηρον ψέγων ὡς μυθογράφον;) Ro 14:4; ἐγὼ τίς ἤμην; (cp. Ex 3:11) Ac 11:17; τίς εἰμι ἐγὼ ὅτι who am I, that GJs 12:2 (Ex 3:11). W. πόσος: πόσος χρόνος ἐστίν; how long a time? Mk 9:21. W. ποταπός of what sort Lk 1:29.—W. relative pron. οἷος 2 Cor 10:11; ὁποῖος Ac 26:29; 1 Cor 3:13; Gal 2:6; ὅς Rv 1:19; ὅστις Gal 5:10, 19.—W. numerals ἦσαν οἱ φαγόντες πεντακισχίλιοι ἄνδρες 6:44 (cp. Polyaenus 7, 25 ἦσαν οἱ πεσόντες ἀνδρῶν μυριάδες δέκα); cp. Ac 19:7; 23:13. Λάζαρος εἷς ἦν ἐκ τῶν ἀνακειμένων L. was one of those at the table J 12:2; cp. Gal 3:20; Js 2:19. τῶν πιστευσάντων ἦν καρδία καὶ ψυχὴ μία Ac 4:32. εἷς εἶναι be one and the same Gal 3:28. ἓν εἶναι be one J 10:30; 17:11, 21ff; 1 Cor 3:8.—οὐδʼ εἶναι τὴν πλάσιν τὴν τῶν ἀνθρώπων τοῦ θεοῦ (that) the creation of humankind is not God’s doing AcPlCor 1:13.—To establish identity the formula ἐγώ εἰμι is oft. used in the gospels (corresp. to Hebr. אֲנִי הוּא Dt 32:39; Is 43:10), in such a way that the predicate must be understood fr. the context: Mt 14:27; Mk 6:50; 13:6; 14:62; Lk 22:70; J 4:26; 6:20; 8:24, 28; 13:19; 18:5f and oft.; s. on ἐγώ.—In a question μήτι ἐγώ εἰμι; surely it is not I? Mt 26:22, 25.
ⓑ to describe a special connection betw. the subject and a predicate noun ἡμεῖς ναὸς θεοῦ ἐσμεν ζῶντος we are a temple of the living God 2 Cor 6:16. ἡ ἐπιστολὴ ὑμεῖς ἐστε you are our letter (of recommendation) 3:2. σφραγίς μου τῆς ἀποστολῆς ὑμεῖς ἐστε you are the seal of my apostleship 1 Cor 9:2 and oft.
ⓒ in explanations:
α. to show how someth. is to be understood is a representation of, is the equivalent of; εἰμί here, too, serves as copula; we usually translate mean, so in the formula τοῦτʼ ἔστιν this or that means, that is to say (Epict., Ench. 33, 10; Arrian, Tact. 29, 3; SIG 880, 50; PFlor 157, 4; PSI 298, 9; PMert 91, 9; Jos., C. Ap. 2, 16; ApcMos 19; Just., D. 56, 23; 78, 3 al.) Mk 7:2; Ac 19:4; Ro 7:18; 9:8; 10:6, 8; Phlm 12; Hb 7:5 al.; in the sense that is (when translated) (Polyaenus 8, 14, 1 Μάξιμος ἀνηγορεύθη· τοῦτο δʼ ἄν εἴη Μέγιστον) Mt 27:46; Ac 1:19. So also w. relative pron.: ὅ ἐστιν Mk 3:17; 7:11, 34; Hb 7:2. After verbs of asking, recognizing, knowing and not knowing (Antiphanes Com. 231, 1f τὸ ζῆν τί ἐστι;) μάθετε τί ἐστιν learn what (this) means Mt 9:13. εἰ ἐγνώκειτε τί ἐστιν 12:7; cp. Mk 1:27; 9:10; Lk 20:17; J 16:17f; Eph 4:9. W. an indir. question (Stephan. Byz. s.v. Ἀγύλλα: τὶς ἠρώτα τί ἂν εἴη τὸ ὄνομα) τί ἂν εἴη ταῦτα Lk 15:26; τί εἴη τοῦτο 18:36. τίνα θέλει ταῦτα εἶναι what this means Ac 17:20; cp. 2:12, where the question is not about the mng. of terms but the significance of what is happening.—Esp. in interpr. of the parables (Artem. 1, 51 p. 48, 26 ἄρουρα οὐδὲν ἄλλο ἐστὶν ἢ γυνή=field means nothing else than woman) ὁ ἀγρός ἐστιν ὁ κόσμος the field means the world Mt 13:38; cp. vss. 19f, 22f; Mk 4:15f, 18, 20; Lk 8:11ff (cp. Gen 41:26f; Ezk 37:11; Ath. 22, 4 [Stoic interpr. of myths]). On τοῦτό ἐστιν τὸ σῶμά μου Mt 26:26; Mk 14:22; Lk 22:19 and its various interpretations, see lit. s.v. εὐχαριστία. Cp. Hipponax (VI b.c.) 45 Diehl αὕτη γάρ ἐστι συμφορή=this means misfortune.
β. to be of relative significance, be of moment or importance, amount to someth. w. indef. pron. εἰδωλόθυτόν τί ἐστιν meat offered to idols means anything 1 Cor 10:19. Esp. εἰμί τι I mean someth. of pers. 1 Cor 3:7; Gal 2:6; 6:3; and of things vs. 15. εἰμί τις Ac 5:36.—Of no account ἐμοὶ εἰς ἐλάχιστόν ἐστιν (telescoped fr. ἐλάχ. ἐστιν and εἰς ἐλάχ. γίνεται, of which there are many exx. in Schmid, I 398; II 161, 237; III 281; IV 455) it is of little or no importance to me 1 Cor 4:3.
③ be in reference to location, persons, condition, or time, be
ⓐ of various relations or positions involving a place or thing: w. ἀπό: εἶναι ἀπό τινος be or come from a certain place (X., An. 2, 4, 13) J 1:44.—W. ἐν: ἐν τοῖς τ. πατρός μου in my father’s house Lk 2:49 (cp. Jos., Ant. 16, 302 καταγωγὴ ἐν τοῖς Ἀντιπάτρου). ἐν τῇ ὁδῷ on the way Mk 10:32. ἐν τῇ ἐρήμῳ Mt 24:26. ἐν ἀγρῷ Lk 15:25. ἐν δεξιᾷ τ. θεοῦ at God’s right hand Ro 8:34; in heaven Eph 6:9.—W. εἰς: τὴν κοίτην Lk 11:7; τὸν κόλπον J1:18.—W. ἐπὶ w. gen. be on someth. of place, roof Lk 17:31; head J 20:7 (cp. 1 Macc 1:59); also fig., of one who is over someone (1 Macc 10:69; Jdth 14:13 ὁ ὢν ἐπὶ πάντων τῶν αὐτοῦ) Ro 9:5 (of the angel of death Mel., P. 20, 142 ἐπὶ τῶν πρωτοτόκων); also ἐπάνω τινός J 3:31.—W. dat. be at someth. the door Mt 24:33; Mk 13:29.—W. acc. be on someone: grace Lk 2:40; Ac 4:33; spirit (Is 61:1) Lk 2:25; εἶναι ἐπὶ τὸ αὐτό be in the same place, together (Gen 29:2 v.l.) Ac 1:15; 2:1, 44; 1 Cor 7:5.—W. κατά w. acc. εἶναι κατὰ τὴν Ἰουδαίαν be in Judea Ac 11:1; εἶναι ἐν Ἀντιοχείᾳ κατὰ τὴν οὖσαν ἐκκλησίαν were at Antioch in the congregation there 13:1.—W. ὑπό w. acc. τι or τινα of place be under someth. J 1:48; 1 Cor 10:1.—W. παρά w. acc. παρὰ τὴν θάλασσαν by the sea- (i.e. lake-) shore Mk 5:21; Ac 10:6.—W. πρός τι be close to, facing someth. Mk 4:1.—W. adv. of place ἐγγύς τινι near someth. Ac 9:38; 27:8. μακρὰν (ἀπό) Mk 12:34; J 21:8; Eph 2:13; also πόρρω Lk 14:32. χωρίς τινος without someth. Hb 12:8. ἐνθάδε Ac 16:28. ἔσω J 20:26. ἀπέναντί τινος Ro 3:18 (Ps 35:2). ἐκτός τινος 1 Cor 6:18; ἀντίπερά τινος Lk 8:26; ὁμοῦ J 21:2; οὗ Mt 2:9; ὅπου Mk 2:4; 5:40. ὧδε Mt 17:4; Mk 9:5; Lk 9:33. Also w. fut. mng. (ESchwartz, GGN 1908, 161 n.; on the fut. use of the pres. cp. POxy 531, 22 [II a.d.] ἔστι δὲ τοῦ Τῦβι μηνὸς σοὶ ὸ̔ θέλεις) ὅπου εἰμί J 7:34, 36; 12:26; 14:3; 17:24. As pred., to denote a relatively long stay at a place, stay, reside ἴσθι ἐκεῖ stay there Mt 2:13, cp. vs. 15; ἐπʼ ἐρήμοις τόποις in lonely places Mk 1:45; ἦν παρὰ τὴν θάλασσαν he stayed by the lakeside 5:21.
ⓑ involving humans or transcendent beings: w. adv. ἔμπροσθέν τινος Lk 14:2. ἔναντί τινος Ac 8:21; ἐνώπιόν τινος Lk 14:10; Ac 4:19; 1 Pt 3:4; Rv 7:15; ἐντός τινος Lk 17:21; ἐγγύς τινος J 11:18; 19:20; Ro 10:8 (Dt 30:14).—W. prep. ἐν τινί equiv. to ἔκ τινος εἶναι be among Mt 27:56; cp. Mk 15:40; Ro 1:6. Of God, who is among his people 1 Cor 14:25 (Is 45:14; Jer 14:9); of the Spirit J 14:17. Of persons under Christ’s direction: ἐν θεῷ 1J 2:5; 5:20 (s. Norden, Agn. Th. 23, 1). ἔν τινι rest upon, arise from someth. (Aristot., Pol. 7, 1, 3 [1323b, 1] ἐν ἀρετῇ; Sir 9:16) Ac 4:12; 1 Cor 2:5; Eph 5:18.—εἴς τινα be directed, inclined toward Ac 23:30; 2 Cor 7:15; 1 Pt 1:21.—κατά w. gen. be against someone (Sir 6:12) Mt 12:30; Mk 9:40 and Lk 9:50 (both opp. ὑπέρ); Gal 5:23.—σύν τινι be with someone (Jos., Ant. 7, 181) Lk 22:56; 24:44; Ac 13:7; accompany, associate w. someone Lk 8:38; Ac 4:13; 22:9; take sides with someone (X., Cyr. 5, 4, 37; 7, 5, 77; Jos., Ant. 11, 259 [of God]) Ac 14:4.—πρός τινα be with someone Mt 13:56; Mk 6:3; J 1:1f. I am to be compared w. IMg 12.—μετά and gen. be with someone (Judg 14:11) Mt 17:17; Mk 3:14; 5:18; J 3:26; 12:17; ἔστω μεθʼ ὑμῶν εἰρήνη AcPlCor 2:40; of God, who is with someone (Gen 21:20; Judg 6:13 al.; Philo, Det. Pot. Ins. 4; Jos., Ant. 6, 181; 15, 138) Lk 1:66; J 3:2; 8:29; Ac 10:38 al.; also be with in the sense be favorable to, in league with (Ex 23:2) Mt 12:30; Lk 11:23; of punishment attending a pers. τὸ πῦρ ἐστι μετʼ αὐτοῦ AcPlCor 2:37.—παρά and gen. come from someone (X., An. 2, 4, 15; Just., D. 8, 4 ἔλεος παρὰ θεοῦ) fr. God J 6:46; 7:29; w. dat. be with, among persons Mt 22:25; Ac 10:6. W. neg. be strange to someone, there is no … in someone Ro 2:11; 9:14; Eph 6:9.—ὑπέρ w. gen. be on one’s side Mk 9:4 and Lk 9:50 (both opp. κατά); w. acc. be superior to (Sir 25:10; 30:16) Lk 6:40.
ⓒ of condition or circumstance: κατά w. acc. live in accordance with (Sir 28:10; 43:8; 2 Macc 9:20) κατὰ σάκρα, πνεῦμα Ro 8:5. οὐκ ἔστιν κατὰ ἄνθρωπον not human (in origin) Gal 1:11.—Fig. ὑπό w. acc. be under (the power of) someth. Ro 3:9; 6:14f; Gal 3:10, 25.—W. ἐν of existing ἐν τῷ θεῷ εἶναι of humankind: have its basis of existence in God Ac 17:28. Of states of being: ἐν δόξῃ 2 Cor 3:8; ἐν εἰρήνῃ Lk 11:21; ἐν ἔχθρᾳ at enmity 23:12; ἐν κρίματι under condemnation vs. 40. ἐν ῥύσει αἵματος suffer from hemorrhages Mk 5:25; Lk 8:43 (cp. Soph., Aj. 271 ἦν ἐν τῇ νόσῳ; cp. TestJob 35:1 ἐν πληγαῖς πολλαῖς). Periphrastically for an adj. ἐν ἐξουσίᾳ authoritative Lk 4:32. ἐν βάρει important 1 Th 2:7. ἐν τῇ πίστει true believers, believing 2 Cor 13:5. Be involved in someth. ἐν ἑορτῇ be at the festival=take part in it J 2:23. ἐν τούτοις ἴσθι devote yourself to these things 1 Ti 4:15 (cp. X., Hell. 4, 8, 7 ἐν τοιούτοις ὄντες=occupied w. such things; Jos., Ant. 2, 346 ἐν ὕμνοις ἦσαν=they occupied themselves w. the singing of hymns).—Fig., live in the light 1J 2:9; cp. vs. 11; 1 Th 5:4; in the flesh Ro 7:5; 8:8; AcPlCor 1:6. ἐν οἷς εἰμι in the situation in which I find myself Phil 4:11 (X., Hell. 4, 2, 1; Diod S 12, 63, 5; 12, 66, 4; Appian, Hann. 55 §228 ἐν τούτοις ἦν=he was in this situation; Jos., Ant. 7, 232 ἐν τούτοις ἦσαν=found themselves in this sit.; TestJob 35:6 ἐν τίνι ἐστίν; s. ZPE VIII 170). ἐν πολλοῖς ὢν ἀστοχήμασι AcPlCor 2:1. Of characteristics, emotions, etc. ἔν τινί ἐστιν, e.g. ἀδικία J 7:18; ἄγνοια Eph 4:18; ἀλήθεια J 8:44; 2 Cor 11:10 (cp. 1 Macc 7:18); ἁμαρτία 1J 3:5.
ⓓ of time ἐγγύς of καιρός be near Mt 26:18; Mk 13:28. πρὸς ἑσπέραν ἐστίν it is toward evening Lk 24:29 (Just., D. 137, 4 πρὸς δυσμὰς … ὁ ἥλιός ἐστι).
④ to be alive in a period of time, live, denoting temporal existence (Hom., Trag., Thu. et al.; Sir 42:21; En 102:5 Philo, De Jos. 17; Jos., Ant. 7, 254) εἰ ἤμεθα ἐν ταῖς ἡμέραις τῶν πατέρων ἡμῶν if we had lived in the days of our fathers Mt 23:30. ὅτι οὐκ εἰσὶν because they were no more 2:18 (Jer 38:15). ἦσαν ἐπὶ χρόνον ἱκανόν (those who were healed and raised by Christ) remained alive for quite some time Qua.
⑤ to be the time at which someth. takes place w. indications of specific moments or occasions, be (X., Hell. 4, 5, 1, An. 4, 3, 8; Sus 13 Theod.; 1 Macc 6:49; 2 Macc 8:26; Jos., Ant. 6, 235 νουμηνία δʼ ἦν; 11, 251): ἦν ὥρα ἕκτη it was the sixth hour (=noon acc. to Jewish reckoning) Lk 23:44; J 4:6; 19:14.—Mk 15:25; J 1:39. ἦν ἑσπέρα ἤδη it was already evening Ac 4:3. πρωΐ J 18:28. ἦν παρασκευή Mk 15:42. ἦν ἑορτὴ τῶν Ἰουδαίων J 5:1. σάββατόν ἐστιν vs. 10 et al. Short clauses (as Polyaenus 4, 9, 2 νὺξ ἦν; 7, 44, 2 πόλεμος ἦν; exc. 36, 8 ἦν ἀρίστου ὥρα; Jos., Ant. 19, 248 ἔτι δὲ νὺξ ἦν) χειμὼν ἦν J 10:22; ἦν δὲ νύξ (sim. Jos., Bell. 4, 64) 13:30; ψύχος it was cold 18:18; καύσων ἔσται it will be hot Lk 12:55.
⑥ to take place as a phenomenon or event, take place, occur, become, be, be in (Hom., Thu. et al.; LXX; En 104:5; 106:6.—Cp. Just., D. 82, 2 of Christ’s predictions ὅπερ καὶ ἔστι ‘which is in fact the case’.) ἔσται θόρυβος τοῦ λαοῦ a popular uprising Mk 14:2. γογγυσμὸς ἦν there was (much) muttering J 7:12. σχίσμα there was a division 9:16; 1 Cor 1:10; 12:25. ἔριδες … εἰσίν quarrels are going on 1:11. δεῖ αἱρέσεις εἶναι 11:19. θάνατος, πένθος, κραυγή, πόνος ἔσται Rv 21:4. ἔσονται λιμοὶ κ. σεισμοί Mt 24:7. Hence τὸ ἐσόμενον what was going to happen (Sir 48:25) Lk 22:49. πότε ταῦτα ἔσται; when will this happen? Mt 24:3. πῶς ἔσται τοῦτο; how can this be? Lk 1:34. Hebraistically (הָיָה; s. KBeyer, Semitische Syntax im NT, ’62, 63–65) καὶ ἔσται w. fut. of another verb foll. and it will come about that Ac 2:17 (Jo 3:1); 3:23 (w. δέ); Ro 9:26 (Hos 2:1).—W. dat. ἐστί τινι happen, be granted, come, to someone (X., An. 2, 1, 10; Jos., Ant. 11, 255; Just., D. 8, 4 σοὶ … ἔλεος ἔσται παρὰ θεοῦ) Mt 16:22; Mk 11:24; Lk 2:10; GJs 1:1; 4:3; 8:3; τί ἐστίν σοι τοῦτο, ὅτι what is the matter with you, that GJs 17:2.—Of becoming or turning into someth. become someth. εἰς χολὴν πικρίας εἶναι become bitter gall Ac 8:23. εἰς σάρκα μίαν Mt 19:5; Mk 10:8; 1 Cor 6:16; Eph 5:31 (all Gen 2:24. Cp. Syntipas p. 42, 24 οὐκ ἔτι ἔσομαι μετὰ σοῦ εἰς γυναῖκα); τὰ σκολιὰ εἰς εὐθείας Lk 3:5 (Is 40:4); εἰς πατέρα 2 Cor 6:18; Hb 1:5 (2 Km 7:14; 1 Ch 22:10; 28:6); εἰς τὸ ἕν 1J 5:8.—Serve as someth. (IPriene 50, 39 [c. II b.c.] εἶναι εἰς φυλακὴν τ. πόλεως; Aesop., Fab. 28 H.=18 P.; 26 Ch.; 18 H-H. εἰς ὠφέλειαν; Gen 9:13; s. also εἰς 4d) 1 Cor 14:22; Col 2:22; Js 5:3.—Of something being ἀνεκτότερον ἔσται it will be more tolerable τινί for someone Lk 10:12, 14.
⑦ to exist as possibility ἔστιν w. inf. foll. it is possible, one can (Περὶ ὕψους 6; Diog. L. 1, 110 ἔστιν εὑρεῖν=one can find; Just., A I, 59, 10 ἔστι ταῦτα ἀκοῦσαι καὶ μαθεῖν; D. 42, 3 ἰδεῖν al.; Mel., P. 19, 127); neg. οὐκ ἔστιν νῦν λέγειν it is not possible to speak at this time Hb 9:5. οὐκ ἔστιν φαγεῖν it is impossible to eat 1 Cor 11:20 (so Hom. et al.; UPZ 70, 23 [152/151 b.c.] οὐκ ἔστι ἀνακύψαι με πώποτε … ὑπὸ τῆς αἰσχύνης; 4 Macc 13:5; Wsd 5:10; Sir 14:16; 18:6; EpJer 49 al.; EpArist 163; Jos., Ant. 2, 335; Ath. 22, 3 ἔστιν εἰπεῖν).
⑧ to have a point of derivation or origin, be,/come from somewhere ἐκ τῆς ἐξουσίας Ἡρῴδου from Herod’s jurisdiction Lk 23:7; ἐκ Ναζαρέτ (as an insignificant place) J 1:46; ἐκ τῆς γῆς 3:31; ἐκ γυναικός 1 Cor 11:8 al. ἐξ οὐρανοῦ, ἐξ ἀνθρώπων be of heavenly (divine), human descent Mt 21:25; Mk 11:30; Lk 20:4. Be generated by (cp. Sb 8141, 21f [ins I b.c.] οὐδʼ ἐκ βροτοῦ ἤεν ἄνακτος, ἀλλὰ θεοῦ μεγάλου ἔκγονος; En 106:6) Mt 1:20. Esp. in Johannine usage ἐκ τοῦ διαβόλου εἶναι originate from the devil J 8:44; 1J 3:8. ἐκ τοῦ πονηροῦ 3:12; ἐκ τοῦ κόσμου J 15:19; 17:14, 16; 1J 4:5. ἐκ τῆς ἀληθείας εἶναι 2:21; J 18:37 etc. Cp. 9 end.
⑨ to belong to someone or someth. through association or genetic affiliation, be, belong w. simple gen. (X., Hell. 2, 4, 36; Iambl., Vi. Pyth. 33, 230 τῶν Πυθαγορείων) οἱ τῆς ὁδοῦ ὄντες those who belong to the Way Ac 9:2. εἰμὶ Παύλου I belong to Paul 1 Cor 1:12; 3:4; cp. Ro 8:9; 2 Cor 10:7; 1 Ti 1:20; Ac 23:6. ἡμέρας εἶναι belong to the day 1 Th 5:8, cp. vs. 5. W. ἔκ τινος 1 Cor 12:15f; Mt 26:73; Mk 14:69f; Lk 22:58 al. (cp. X., Mem. 3, 6, 17; oft LXX). ἐκ τοῦ ἀριθμοῦ τῶν δώδεκα belong to the twelve 22:3. ὅς ἐστιν ἐξ ὑμῶν who is a fellow-countryman of yours Col 4:9.—To belong through origin 2 Cor 4:7. Of Mary: ἦν τῆς φυλῆς τοῦ Δαυίδ was of David’s line GJs 10:1. Cp. 8 above.
⑩ to have someth. to do with someth. or someone, be. To denote a close relationship ἐξ ἔργων νόμου εἶναι rely on legal performance Gal 3:10. ὁ νόμος οὐκ ἔστιν ἐκ πίστεως the law has nothing to do with faith vs. 12.—To denote a possessor Mt 5:3, 10; l9:14; Mk 12:7; Lk 18:16; 1 Cor 6:19. Esp. of God who owns the Christian Ac 27:23; 1 Cor 3:23; 2 Ti 2:19 (Num 16:5). οὐδʼ εἶναι τὸν κόσμον θεοῦ, ἀλλὰ ἀγγέλων AcPlCor 1:15 (cp. Just., A II, 13, 4 ὅσα … καλῶς εἴρηται, ἡμῶν τῶν χριστιανῶν ἐστι).—W. possess. pron. ὑμετέρα ἐστὶν ἡ βασιλεία Lk 6:20. οὐκ ἔστιν ἐμὸν δοῦναι Mk 10:40 (cp. Just., A I, 4, 2 ὑμέτερον ἀγωνιᾶσαί ἐστι ‘it is a matter for your concern’).—To denote function (X., An. 2, 1, 4) οὐχ ὑμῶν ἐστιν it is no concern of yours Ac 1:7—Of quality παιδεία οὐ δοκεῖ χαρᾶς εἶναι discipline does not seem to be (partake of) joy Hb 12:11.—10:39.
⑪ as an auxiliary: very commonly the simple tense forms are replaced by the periphrasis εἶναι and the ptc. (B-D-F §352–55; Mlt. 225–27, 249; Mlt-H. 451f; Rdm.2 102, 105, 205; Kühner-G. I 38ff; Rob. 374–76, 1119f; CTurner, Marcan Usage: JTS 28, 1927 349–51; GKilpatrick, BT 7, ’56, 7f; very oft. LXX).
ⓐ (as in Hom et al.) w. the pf. ptc. to express the pf., plpf. and fut. pf. act. and pass. (s. Mayser 329; 377) ἦσαν ἐληλυθότες they had come Lk 5:17. ἦν αὐτῶν ἡ καρδία πεπωρωμένη their hearts were hardened Mk 6:52. ἠλπικότες ἐσμέν we have set our hope 1 Cor 15:19. ὁ καιρὸς συνεσταλμένος ἐστίν the time has become short 7:29. ἦν ἑστώς (En 12:3) he was standing (more exactly he took his stand) Lk 5:1.
ⓑ w. pres. ptc. (B-D-F §353).
α. to express the pres. ἐστὶν προσαναπληροῦσα τὰ ὑστερήματα supplies the wants 2 Cor 9:12 (Just., A I, 26, 5 Μαρκίων … καὶ νῦν ἔτι ἐστὶ διδάσκων; Mel., P. 61, 441 ἐστὶν … κηρυσσόμενον).
β. impf. or aor. ἦν καθεύδων he was sleeping Mk 4:38. ἦσαν ἀναβαίνοντες … ἦν προάγων 10:32; cp. Lk 1:22; 5:17; 11:14 al. (JosAs 1:3 ἦν συνάγων τὸν σίτον; Mel., P. 80, 580 ἦσθα εὐφραινόμενος). ἦν τὸ φῶς τὸ ἀλήθινόν … ἐρχόμενον εἰς τὸν κόσμον the true light entered the world J 1:9, w. ἦν introducing a statement in dramatic contrast to the initial phrase of vs. 8.—To denote age (Demetr.: 722 Fgm. 1, 2 al. Jac.; POxy 275, 9 [66 a.d.] οὐδέπω ὄντα τῶν ἐτῶν; Tob 14:11) Mk 5:42; Lk 3:23; Ac 4:22; GJs 12:3.—Mussies 304–6.
γ. fut. ἔσῃ σιωπῶν you will be silent Lk 1:20; cp. 5:10; Mt 24:9; Mk 13:13; Lk 21:17, 24 al.; 2 Cl 17:7 Bihlm. (the child) shall serve him (God).
ⓒ w. aor. ptc. as plpf. (Aelian, NA 7, 11; Hippiatr. 34, 14, vol. I p. 185, 3 ἦν σκευάσας; ISyriaW 2070b ἦν κτίσας; AcThom 16; 27 [Aa II/2 p. 123, 2f; p. 142, 10]; B-D-F §355 m.—JVogeser, Z. Sprache d. griech. Heiligenlegenden, diss. Munich 1907, 14; JWittmann, Sprachl. Untersuchungen zu Cosmas Indicopleustes, diss. Munich 1913, 20; SPsaltes, Gramm. d. byzant. Chroniken 1913, 230; Björck [διδάσκω end] 75; B-D-F §355). ἦν βληθείς had been thrown Lk 23:19; J 18:30 v.l.—GPt 6:23; 12:51. (Cp. Just., A II, 10, 2 διʼ εὑρέσεως … ἐστὶ πονηθέντα αὐτοῖς ‘they achieved through investigation’).
ⓓ Notice esp. the impersonals δέον ἐστίν it is necessary (Pla. et al.; POxy 727, 19; Sir praef. ln. 3; 1 Macc 12:11 δέον ἐστὶν καὶ πρέπον) Ac 19:36; εἰ δέον ἐστίν if it must be 1 Pt 1:6 (s. δεῖ 2a); 1 Cl 34:2; πρέπον ἐστίν it is appropriate (Pla. et al.; POxy 120, 24; 3 Macc 7:13) Mt 3:15; 1 Cor 11:13.
ⓔ In many cases the usage w. the ptc. serves to emphasize the duration of an action or condition (BGU 183, 25 ἐφʼ ὸ̔ν χρόνον ζῶσα ᾖ Σαταβούς); JosAs 2:1 ἦν … ἐξουθενοῦσα καὶ καταπτύουσα πάντα ἄνδρα). ἦν διδάσκων he customarily taught Mk 1:22; Lk 4:31; 19:47. ἦν θέλων he cherished the wish 23:8. ἦσαν νηστεύοντες they were keeping the fast Mk 2:18. ἦσαν συλλαλοῦντες they were conversing for a while 9:4. ἦν προσδεχόμενος he was waiting for (the kgdm.) 15:43. ἦν συγκύπτουσα she was bent over Lk 13:11.
ⓕ to emphasize the adjectival idea inherent in the ptc. rather than the concept of action expressed by the finite verb ζῶν εἰμι I am alive Rv 1:18. ἦν ὑποτασσόμενος he was obedient Lk 2:51. ἦν ἔχων κτήματα πολλά he was very rich Mt 19:22; Mk 10:22. ἴσθι ἐξουσίαν ἔχων you shall have authority Lk 19:17 (Lucian, Tim. 35 ἴσθι εὐδαιμονῶν). ἦν καταλλάσσων (God) was reconciling 2 Cor 5:19 (cp. Mel., P. 83, 622 οὗτος ἦν ὁ ἐκλεξάμενός σε; Ath. 15, 2 οὗτός ἐστιν ὁ … καρπούμενος).—LMcGaughy, Toward a Descriptive Analysis of ΕΙΝΑΙ as a Linking Verb in the Gk. NT, diss. Vanderbilt, ’70 (s. esp. critique of treatment of εἰμί in previous edd. of this lexicon pp. 12–15).—Mlt. 228. B. 635. DELG. M-M. EDNT. TW. Sv.
a. Unaugmented form of εἰμί (present). There is increased usage of this construction in Hellenistic Greek, although classical Greek already showed increased usage over previous periods.
Mt. 1.23; Mk 5.41; 15.22, 34; Acts 4.36: ὅ ἐστιν μεθερμηνευόμενον (which is interpreted).
Col. 2.5: εἰμι χαίρων καὶ βλέπων (I am rejoicing and seeing), although UBSGNT3 and N-A26 place a comma after εἰμί.
فكلمة اسمين تعني كيان ولهذا المسيح يقول انا والأب كيان واحد
ولهذا ترجمة شرحت هذا أيضا
(JMNT) "I and the Father are (continuously exist being) ONE (or: I and the Father: We are one thing)."
كيان واحد
ولهذا هناك فرق كبير جدا ما بين قول المسيح انا والأب واحد وأيضا نحن واحد عن قوله يكونوا واحد. فالأول اعلان لاهوت واحد والثاني تبني للبشر بروحه الواحد
وهذا ليس لغويا فقط بل كما قلت في بداية الملف
ارجو الرجوع الى ملف
والذي وضحت فيه الفرق بين قول المسيح انا والأب واحد وبين قوله لِيَكُونُوا وَاحِدًا كَمَا نَحْنُ
ووضحت فيه بالاعداد الكثيرة ان الابن والابن واحد لانه الخ واحد لهذا هم واحد في الكيان والكرامة والعمل والمعرفة والايمان به والرؤيا والملكية والسلطان والقدرة والخلق وإعطاء الحياة ومغفرة الخطايا والدينونة والمجد واللامحدودية والازلية الأبدية وغيرها
وكل هذا لأنه إله واحد وهذا فهمه اليهود من كلامه ولهذا حاولوا رجمه
فالمسيح وضح لاهوته ووحدانيته مع الاب المطلقة في الذات والصفات واليهود فهموا ذلك جيدا ولذلك طلبوا ان يرجموه
اما عن البشر ليكونوا واحد فهم كانوا متفرقين وجمعهم المسيح والروح القدس سيكمل تجميعهم
والمجد لله دائما
inf. infinitive
impf. imperfect
mid. middle
fut. mid. re
1 Friberg, T., Friberg, B., & Miller, N. F. (2000). Vol. 4: Analytical lexicon of the Greek New Testament. Baker's Greek New Testament library (131). Grand Rapids, Mich.: Baker Books.
TDNT 2:398 ogical Dictionary of the New Testament
TDNTA 206; logical Dictionary of the New Testament, Abridged in One Volume
GK 1639; 1 k-Kohlenberger
AV transla zed Version
2 Strong, J. (1996). The exhaustive concordance of the Bible : Showing every word of the text of the common English version of the canonical books, and every occurrence of each word in regular order. (electronic ed.) (G1510). Ontario: Woodside Bible Fellowship.
2 This is shown by its penetration into the LXX through a misunderstanding of the Hb. text. In Ἰερ. 1:6; 14:13; 39(32):17, the אֲהָהּ of the Mas. is to be understood along the lines of Ex. 3:14 as אֶ הְיֶה and is to be interpreted accordingly. Cf. W. Graf Baudissin, Kyrios (1929), I, 523, 1; III, 699 and 708. The OT designation of God is used as a name for Christ in syncretism too. It is found on a Gnostic cameo along with ΙΧΘΥC and ΙΑΩ (cf. F. J. Dölger, Ichthys I [1910], 267 ff.). In the Gk.. Church it is still found to-day on pictures of Christ, which have the three letters ΟΩΝ on the three ends of the cross within the halo, and also on representations of the Father and the Holy Spirit. It expresses the eternity of God in the LXX sense, being understood by Hellenistic Judaism and Christianity in this way. [Bertram].
3 Cf. Leisegang’s Indexes, 226 ff.
Abr. De Abrahamo.
Deus Imm. Deus sit Immutabilis.
Ant. Antiquitates.
NT New Testament.
4 Bl.-Debr., Suppl. to § 143.
NT where w tament.
10 Cf. also in 8:24 the contrast between ἐγώ εἰμι and ἀποθανεῖσθε, in 8:28 the exaltation of Jesus (i.e., His triumph over death) as the pre-condition of faith in His being, and in 13:19 the connection with the death of Christ; the thought of eternal life is always present in the ἐγώ εἰμι, cf. Lütgert, op. cit.
3 Theological dictionary of the New Testament. 1964 (G. Kittel, G. W. Bromiley, G. Friedrich, G. W. Bromiley & G. Friedrich, Ed.) (electronic ed.) (2:399). Grand Rapids, MI: Eerdmans.
4 Theological dictionary of the New Testament. 1964 (G. Kittel, G. W. Bromiley, G. Friedrich, G. W. Bromiley & G. Friedrich, Ed.) (electronic ed.) (2:398). Grand Rapids, MI: Eerdmans.
impv. impv. = imperative
pl. pl. = plural
inf. inf. = infinitive
impf. impf. = imperfect
fut. fut. = future
5 Newman, B. M. (1993). A Concise Greek-English dictionary of the New Testament. (52). Stuttgart, Germany: Deutsche Bibelgesellschaft; United Bible Societies.
vb.; verb
Str 1488 & ’s Lexicon
TDNT 2.398 l, Theological Dictionary of the New Testament
LN 13.1 -Nida Greek-English Lexicon
6 Swanson, J. (1997). Dictionary of Biblical Languages with Semantic Domains : Greek (New Testament) (electronic ed.) (DBLG 1639, #8). Oak Harbor: Logos Research Systems, Inc.
Hom.+) m , VIII b.c.—List 5
impv. impv. = imperative
IPol 4:1, = Ignatius to Polycarp—List 1
colloq. colloq. = colloquial
BGU 276, 2 Aegyptische Urkunden aus den Museen zu Berlin: Griechische Urkunden—List 4
POxy 533, = Oxyrhynchus Papyri—List 4
1 Cl 48:5; = 1 Clement—List 1
Hv 3, 3, 4 sions
pers. pers. = person(s)
pl. pl. = plural
ins since ins = Inscription, Inschrift, inscription(s). Without a period, esp. in lists, as at the beginning of entries; the capitalized form is used in titles. In conjunction with literary works this abbr. refers to the title or description of contents.
PPetr III, r = The Flinders Petrie Papyri—List 4
GJs 7:2. I Gospel of James (Protevangelium Jacobi), II a.d.—List 1
Jos., Bell = Josephus. This abbr. used when follow by title; I a.d.—Lists 5
D, 2 pers. che, except that in a list of manuscripts or as textual variant D refers to Codex Bezae—List 1
Phryn. 149 n , the Atticist, signifying his Eclogae, II a.d.—List 5
al.; al. =alibi (elsewhere), aliter (otherwise), alii (others)
Sb 6262, 1 mmelbuch griechischer Urkunden aus Aegypten—Lists 3, 4
sg. sg. = singular
pap since papyrus, -yri
BA), s. ab blical Archaeologist—List 6
ptc. ptc. = participle
act. or mi = active
edd. lean = editions, editors
W-S. §14, = GWiner, Grammatik des neutestamentlichen Sprachidioms, ed. PSchmiedel—List 6
Mlt-H. 201 -H. = JMoulton/WHoward, A Grammar of NT Greek II: Accidence and Word-formation—List 6
Rob. index = ATRobertson, A Grammar of the Greek NT in the Light of Historical Research—List 6
B-D-F §98; F = FBlass, ADebrunner, RFunk, A Greek Grammar of the New Testament and Other Early Christian Literature—List 6
Rdm. Rdm. = LRadermacher, Neutestamentliche Grammatik—List 6
Helbing 10 lbing = RH.—List 6
Reinhold 8 einhold = HR., De graecitate patrum apostolicorum librorum apocryphorum novi testamenti etc.—List 6
pred. use d. = predicate
Epicurus Epicurus , IV–III b.c.—List 5
Diog. L. 1 iog. L. = Diogenes Laertius, III a.d.—List 5
Diod S 12, d S , I b.c.—List 5
Just., D. , II a.d.—List 5
cp. cp. = compare, freq. in ref. to citation fr. ancient texts
SibOr 3, 1 r = Oracula Sibyllina, II–III a.d.—List 5
PMich 155, h = Michigan Papyri—List 4
Paus. 10, , perieg., II a.d.—List 5
Ζ ̠Z = Zeitschrift
Theosophie n Theosophien = Fragmente griechischer Theosophien, dates uncertain—List 5
ARW 19, 19 Archiv für Religionswissenschaft—List 6
AcPlCor 1: PlCor = Acts of Paul: correspondence with Corinthians (a.k.a. Third Corinthians), text according to PBodmer X—List 1
Plut., Is. , I–II a.d.—List 5
Gk. rel. s Greek
lit. s. MG = literal(ly); literature (refererences to [scholarly] literature)
fr. Alexan from
ed. MKiley edited (by), edition
et al. ’97 al. = et alii (and others)
beg.). eg. = beginning
ad loc. an loc. = ad locum (to or at the place under consideration)
JTS 48, ’4 Journal of Theological Studies—List 6
Herm. Wr. Herm. Wr. = Hermetic Writings—List 5
Fgm. IX 1 = fragment, fragmentary
pres. pres. = present
Parmenides Parmenides , Pre-Socratic, VI–V b.c.—List 5
Ammonius H mmonius , phil., V a.d.—List 5
Timaeus we maeus , IV–III b.c.—List 5
JSNT JSNT = Journal for the Study of the NT—List 6
Suppl. 124 ppl. = Supplement (to serials)
suppl. = supplement, supplied (in grammatical references)
B 16:6f arnabas (the Letter of), II a.d., except in series of uncial witnesses, in which case B refers to Codex Vaticanus (s. also Vat.). When the abbrv. B would ambiguous, Vat. is used for the codex.—List 1
Sallust. 1 llust , IV a.d.—List 5
Philo, Aet o = P. of Alexandria, I b.c.–I a.d.—List 5
Hm 1:1. Mandates
2 Cl 1:8. = 2 Clement—List 1
Ps.-Arist. pseudo, pseudonymous
Xenophanes Xenophanes , VI–V b.c.—List 5
Artem. 1, em , onir., II a.d.—List 5
Ocellus Lu ellus Luc , II b.c.—List 5
PGM 4, 307 Papyri Graecae Magicae—List 4
Theoph. An t. Theoph. Ant. = Theophilus Antiochenus, II a.d.—List 5
Simplicius Simplicius , VI a.d.—List 5
Epict. p. ct , various works, I–II a.d.—List 5
quot. from . = quotation
LXX; Just. Septuaginta, ed. ARahlfs, unless otherwise specified—Lists 2, beg.
sing. and g. = singular
Arrian, In ian = Flavius Arrianus, I–II a.d.—List 5
perh. bure . = perhaps
Pla., Eryx V–IV b.c.; s. also Ps.-Plato—List 5
PLond III nd = PLondon=Greek Papyri in the British Museum—List 4
PGen 49; n = Les Papyrus de Genève—List 4
PSI 229, 1 Papiri greci e latini: Pubblicazioni della Società Italiana—List 4
sc. sc. = scilicet (one may understand, supply)
UPZ 180a I Urkunden der Ptolemäerzeit—Lists 4, 6
freq. in s . = frequent(ly)
Mlt-Turner Mlt-Turner = JMoulton/NTurner, A Grammar of NT Greek III: Syntax; IV: Style, by Turner—List 6
gener. gener. = generally
oft. oft. = often
app. in p. = appendix, apparatus (when ref. to marginal text-critical information, esp. in N.)
Bodm.] odm = Bodmer Papyri—List 4
Eur., Ion V b.c.—List 5
Dio Chrys. Dio Chrys , I–II a.d.—List 5
adj.and se = adjective
sim. funct = similarly
adv. of qu = adverb, adverbially
dat. of pe = dative
demonstr. demonstr. = demonstrative
pron. (Jus . = pronoun
foll. by a . = followed, following
inf. foll. = infinitive
interrog. interrog. = interrogative
JosAs 14:6 s = Joseph and Aseneth—Lists 2, 5
Strabo 6, rabo , I b.c.–I a.d.—List 5
L. L. = KLachmann, editor of the Greek NT (1842–50)—List 1, beg.
corresp. t orresp. = corresponding(ly)
betw. the w. = between
someth. is meth. = something
SIG 880, 5 Sylloge Inscriptionum Graecarum3; superscript omitted in text—List 3
PFlor 157, r = Papiri Fiorentini—List 4
PMert 91, rt = A Descriptive Catalogue of the Greek Papyri in the Collection of Wilford Merton—List 4
ApcMos 19; Mos = Apocalypse of Moses—List 2
Ant iphanes Antiphanes Com , IV b.c.—List 5
indir. que ir. = indirect
Byz. Byz. = Byzantine, esp. in ref. to papyri
s.v. s.v. = sub voce (under the word, look up the word)
mng. of te = meaning(s)
interpr. o nterpr. = interpreted, interpretation
Ath. 22, 4 = Athenagoras, II a.d.—List 5
Stoic inte c , various dates—List 5
Hipponax ( ipponax , VI b.c.—List 5
Diehl Diehl , ed., s. AnthLG—List 5
in def. indef. = indefinite
exx. in x. = examples
Schmid, I hmid = WS., Der Atticismus in seinen Hauptvertretern—Lists 6
X., An. 2, nophon, V–IV b.c.—List 5
gen. gen. = genitive
Mel., P. 2 = Melito of Sardis, II a.d.—List 5
acc. acc. = accusative
v.l.) v.l. = varia lectio (variant reading)
i.e. = id est (that is)
I.-E. Indo-European
fut. mng. = fut.
prep. prep. = preposition(al)
equiv. to uiv. = equivalent
Norden, Ag rden, Agn. Th. = EN., Agnostos Theos—List 6
Aristot., ristot , various works, IV b.c.—List 5
Pol. 7, 1, Polycarp to the Philippians—List 1
opp. opp. = opposed to, opposite
IMg 12.— = Ignatius to the Magnesians—List 1
neg. neg. = negative
Soph., Aj. , V b.c.—List 5
TestJob 35 stJob = Testament of Job—List 2
Appian, Ha ian , I–II a.d.—List 5
ZPE VIII 1 Zeitschrift für Papyrologie und Epigraphik—Lists 3, 4, 6
e.g. e.g. = exempli gratia (for example)
Trag. = writer (s) of tragedy
trag. = tragedy, writer (s) of tragedy
Thu. et al V b.c.—List 5
En 102:5 P Enoch—List 2
Qua. Qua = Quadratus fragment, II a.d.—List 1
Theod.; 1 eod. = Theodotion, revision of Greek OT, II a.d.—List 2, beg.
acc. to Je c. to = according to
exc. 36, 8 = except
NT, ’62, 6 w Testament
Syntipas p yntipas , a collection of fables under the name of Syntapis; before XI a.d.—List 5
IPriene 50 riene = Die Inschriften von Priene—List 3
Aesop., Fa p = a calque for a variety of lit. associated with the name of Aesop—List 5
H.=18 P.; Hort, s. W-H.—List 1, beg.
H-H. = Hermas; cited, unless otherwise noted, according to MWhittaker; II a.d.—List 1
EpArist 16 Arist = Epistle of Aristeas, II b.c.—List 5
Iambl., ambl , phil., III–IV a.d.—List 5
Vi. Pyth. Vita, Vitae
possess. p ossess. = possessive
Mlt. Mlt. = JMoulton; with page number alone specified, this abbr. refers to A Grammar of NT Greek I: Prolegomena—List 6
BT 7, ’56, le Translator—List 6
pf. ptc. t perfect
plpf. and f. = pluperfect
pass. (s. s. = passive (either of grammatical form or of passive experience); also used in reference to literary portion=passage
Mayser 329 ser = EM., Grammatik der griechischen Papyri aus der Ptolemäerzeit—Lists 4, 6
impf. or pf. = imperfect
aor. aor. = aorist
Demetr.: 7 etr , III b.c.—List 5
Jac.; POxy = Die Fragmente der griechischen Historiker, ed. FJacoby—Lists 5, 6
Mussies 30 ssies = GM., The Morphology of Koine Greek—List 6
Aelian, NA ian , II a.d.—List 5
Hippiatr. Hippiatr. = Corpus hippiatricorum Graecorum, IX a.d.—List 5
vol. I p. = volume
ISyriaW 20 yriaW = Inscriptions grecques et latines de la Syrie, ed. WWaddington, continuation of LWB—List 3
AcThom 16; hom = Acts of Thomas—List 5
Aa II/2 p. ta apostolorum apocrypha—List 5
diss. Muni . = dissertation
GPt 6:23; Gospel of Peter—List 1
esp. the i = especially
ln. 3; 1 M line
kgdm.) kgdm. = kingdom
Lucian, Ti ian , II a.d.—List 5
pp. 12–15) pages
B. 635. CDBuck, A Dictionary of Selected Synonyms—List 6
DELG. DELG = PChantraine, Dictionnaire étymologique de la langue grecque—List 6
M-M. M-M = JMoulton/GMilligan, Vocabulary of Greek Testament—Lists 4, 6
EDNT. EDNT = Exegetical Dictionary of the NT—List 6
TW. TW = Theologisches Wörterbuch zum NT; tr. GBromiley, Theological Dictionary of the NT—List 6
Sv. Sv (at the end of entries)=HSieben, Voces—List 6
7 Arndt, W., Danker, F. W., & Bauer, W. (2000). A Greek-English lexicon of the New Testament and other early Christian literature. "Based on Walter Bauer's Griechisch-deutsches Wr̲terbuch zu den Schriften des Neuen Testaments und der frhchristlichen [sic] Literatur, sixth edition, ed. Kurt Aland and Barbara Aland, with Viktor Reichmann and on previous English editions by W.F. Arndt, F.W. Gingrich, and F.W. Danker." (3rd ed.) (282). Chicago: University of Chicago Press.
UBSGNT United Bible Societies’ Greek New Testament
N-A E. Nestle and K. Aland (eds.), Novum Testamentum Graece
8 Porter, S. E. (1999). Idioms of the Greek New Testament (47). Sheffield: JSOT.