Pronunciation Guide: “hice” (rhymes with “nice”)
Basic Definition
Strong’s G1520: εἷς (heis) is the cardinal number “one” in Greek, signifying a singular entity, unity, or the first in sequence. Beyond mere numerical value, it often carries theological weight in Scripture, emphasizing uniqueness, primacy, or complete unity. In the New Testament, it frequently underscores the oneness of God, the unity of believers, or the singularity of purpose in God’s plan.
Etymology and Morphology
- Part of speech: Cardinal Numeral/Adjective
- Root: Proto-Indo-European *sem- (“one, as one”)
- Language origin: Ancient Greek
- Primary usage: Narrative passages, theological discourse, teachings of Yeshua (Jesus)
- Functions both as a numeral and occasionally as an indefinite pronoun (“a certain one”)
- Related to Hebrew אֶחָד (echad)
εἷς Morphology:
- εἷς (masculine nominative) – one (man)
- μία (feminine nominative) – one (woman)
- ἕν (neuter nominative) – one (thing)
- ἑνός (masculine/neuter genitive) – of one
- μιᾶς (feminine genitive) – of one
- ἑνί (masculine/neuter dative) – to/for/with one
- μιᾷ (feminine dative) – to/for/with one
- ἕνα (masculine accusative) – one (direct object)
- μίαν (feminine accusative) – one (direct object)
Origin & History
The Greek εἷς descends from the Proto-Indo-European root *sem-, which conveyed the concept of unity or wholeness. In classical Greek literature, the word appears extensively in works by Plato, particularly in “Parmenides,” where he explores philosophical concepts of unity versus multiplicity. Aristotle, in his “Metaphysics,” uses εἷς when discussing the fundamental nature of being and oneness.
In the Septuagint (LXX), εἷς frequently translates the Hebrew אֶחָד (echad), most notably in the Shema of Deuteronomy 6:4, “Hear, O Israel: The LORD our God, the LORD is one.” This translation profoundly influenced New Testament usage, carrying forward the theological weight of monotheism. In early patristic literature, Athanasius and the Cappadocian Fathers employed εἷς extensively in their writings defending the oneness of God while explaining the Trinity, particularly in the Nicene formulations.
Expanded Definitions & Translation Options
- A single item, being, or entity (numerical value)
- Unity or union among multiple individuals
- The first in sequence or prominence
- Uniqueness or exclusivity (“the one and only”)
- A certain one (indefinite pronoun usage)
εἷς Translation Options:
- “One” – Most common translation, emphasizing numerical value (as in Matthew 5:18)
- “A certain” – When functioning as an indefinite pronoun (Matthew 8:19)
- “The same” – When emphasizing unity of essence or purpose (1 Corinthians 3:8)
- “First” – When indicating sequence (Matthew 28:1)
- “Only” – When emphasizing uniqueness or exclusivity (Mark 12:32)
Biblical Usage
The term εἷς appears approximately 345 times in the New Testament, making it a frequently used numeral. Its first appearance in Matthew 5:18 occurs in Yeshua’s declaration that “not one (εἷς) iota or dot will pass from the Law,” emphasizing the complete preservation and fulfillment of Torah. Throughout the Gospels, εἷς often appears in teachings about the oneness of God, unity among believers, and the uniqueness of salvation through the Messiah.
Paul frequently employs εἷς theologically, particularly in Ephesians and 1 Corinthians, to emphasize the unity of the Body of Messiah despite diverse gifts and callings. Perhaps most profoundly, εἷς appears in declarations about monotheism such as in Galatians 3:20, “God is one (εἷς),” echoing the Shema from Deuteronomy that formed the core of Jewish theology and daily prayer.
- “For truly I tell you, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished.” Matthew 5:18 (first appearance) – not one [εἷς] iota
- “Teacher, which is the greatest commandment in the Law?” Matthew 22:36 – the first [εἷς] of all commandments
- “I and the Father are one.” John 10:30 – are one [εἷς]
- “That they all may be one, as You, Father, are in Me, and I in You; that they also may be one in Us.” John 17:21 – may be one [εἷς]
- “There is one body and one Spirit, just as you were called to one hope when you were called; one Lord, one faith, one baptism; one God and Father of all.” Ephesians 4:4-6 – one [εἷς] body
- “Now a mediator is not a mediator of one, but God is one.” Galatians 3:20 – God is one [εἷς]
- “For there is one God and one mediator between God and mankind, the man Christ Jesus.” 1 Timothy 2:5 – one [εἷς] God
Cultural Insights
In ancient Jewish thought, the concept of “one” was far richer than a mere numerical value. The Hebrew word אֶחָד (echad), which εἷς translates in the Septuagint, carried the concept of compound unity—a oneness that could encompass plurality. This is evident in passages like Genesis 2:24 where man and woman become “one flesh”—not losing their individuality but forming a unified whole. The Jewish recitation of the Shema prayer three times daily reinforced this understanding of God’s unity as central to faith.
In Greco-Roman culture, philosophical discussions about “the One” (τὸ ἕν) were common among Neoplatonists and Stoics. Plotinus described “the One” as the source of all being, beyond description and comprehension. When early Messianic believers and Church Fathers described God as εἷς while also affirming the Trinity, they were navigating between Jewish monotheism and Greek philosophical concepts, using language that would resonate with both worldviews while maintaining the radical uniqueness of biblical revelation.
Theological Significance
The concept of εἷς forms the backbone of biblical monotheism, affirming that יהוה (Yahweh) alone is God—a revolutionary concept in the ancient polytheistic world. This oneness isn’t merely numerical but speaks to God’s uniqueness, incomparability, and indivisibility. When Yeshua declares “I and the Father are one (εἷς)” in John 10:30, He makes a profound claim to deity that His Jewish audience immediately recognized, attempting to stone Him for blasphemy.
The theological extension of God’s oneness manifests in Paul’s teachings about the unity of believers. In Ephesians 4, the sevenfold repetition of εἷς (“one body,” “one Spirit,” “one hope,” “one Lord,” “one faith,” “one baptism,” “one God”) creates a powerful rhetorical effect, emphasizing that the unity of believers reflects the very nature of God Himself. This unity isn’t uniformity but harmony-in-diversity, as Paul elaborates with his “body” metaphor in 1 Corinthians 12. Just as אֶחָד (echad) in Hebrew can signify compound unity, the εἷς of the body of Messiah encompasses many members while maintaining essential oneness.
Personal Application
Understanding εἷς challenges us to examine where we’ve fragmented our lives into disconnected compartments. The biblical concept of oneness invites us to integration—bringing our work, relationships, worship, and daily activities under the singular lordship of Messiah. When Yeshua prayed for believers to be “one (εἷς) as We are one,” He envisioned a unity that mirrors the perfect harmony and love within the Godhead.
This understanding also transforms our approach to community. In a world fractured by division, we are called to a radical oneness that transcends ethnic, socioeconomic, and cultural barriers. The next time you worship alongside someone different from yourself, remember that the εἷς of God’s design means that your differences aren’t obstacles but opportunities to display the multifaceted unity that reflects God’s character. One God calls us to be one people with one purpose—to glorify Him in all things.
Related Words
- μόνος (monos, “alone, only”) – While εἷς primarily indicates numerical singularity or unity, μόνος emphasizes exclusivity or isolation. It appears when describing something or someone as unique or solitary rather than simply being first in sequence. See G3441
- πρῶτος (prōtos, “first”) – This ordinal number indicates primacy in sequence, rank, or importance, whereas εἷς is primarily cardinal though sometimes used with similar meaning. Prōtos often carries connotations of preeminence. See G4413
- ἕκαστος (hekastos, “each one”) – This term distributes singularity across multiple individuals (“each one”), whereas εἷς typically focuses on a single entity or unity. It emphasizes individuality within plurality. See G1538
- ὅλος (holos, “whole, entire”) – While εἷς focuses on singularity or unity, holos emphasizes completeness or totality of something. Both terms can relate to unity but from different perspectives. See G3650
- ἑνότης (henotēs, “unity”) – This abstract noun derived from εἷς appears only in Ephesians, describing the “unity of the Spirit” and “unity of the faith” that believers should maintain and pursue. See G1775
Did you Know?
- Did you know that the Greek expression εἷς καθ’ εἷς (heis kath’ heis, literally “one by one”) appears in Mark 14:19 when the disciples ask Yeshua “one by one” if they would betray Him? This idiom emphasizes both individuality and sequence, highlighting the personal nature of each disciple’s concern and relationship with the Messiah.
- Did you know that in modern Greek, the expression “Είναι όλοι ένα” (“They are all one”) is still used to describe perfect unity or harmony among people? This linguistic continuity demonstrates how the biblical concept of εἷς has persisted in Greek thought and culture for over two millennia, maintaining its connotation of unified diversity.
- Did you know that early Jewish-Christian theological discussions often centered on how to understand God as εἷς while affirming the deity of the Messiah? This apparent tension found resolution in the concept of compound unity already present in the Hebrew אֶחָד (echad), which allowed for plurality-within-unity. This theological insight helps us understand how the earliest Jewish believers could maintain strict monotheism while worshiping Yeshua as divine.
Remember This
εἷς reminds us that in a fragmented world yearning for wholeness, our God offers perfect unity—within Himself, with us, and among His people—inviting us to participate in His divine oneness through Messiah.
