εἶ

Pronunciation Guide: “eye” (rhymes with “sky”)

Basic Definition

Strong’s G1488: The Greek word εἶ is the second person singular present indicative form of the verb εἰμί (to be). It literally means “you are” and functions as a direct statement of being or existence. This simple yet profound word often appears in declarations of identity, position, or essential nature, particularly in statements revealing someone’s true character or divine appointment.

Etymology and Morphology

• Part of speech: Verb (second person singular present indicative)
• Root word: εἰμί (eimi) – “to be, exist, happen, be present”
• Language origin: Indo-European root *es- (to be)
• Primary usage: Declarative statements, identity proclamations, theological affirmations
• Appears in narrative, poetic, prophetic, and didactic texts
• Often used in divine pronouncements or messianic identifications

εἶ Morphology:

• εἰμί (eimi) – I am
• εἶ (ei) – you are (singular)
• ἐστί(ν) (esti(n)) – he/she/it is
• ἐσμέν (esmen) – we are
• ἐστέ (este) – you are (plural)
• εἰσί(ν) (eisi(n)) – they are

Origin & History

The verb εἰμί, from which εἶ derives, is among the most fundamental verbs in Indo-European languages, tracing back to the prehistoric root *es-. Its basic meaning of existence or being has remained remarkably stable throughout the evolution of Greek. In classical Greek literature, this form appears frequently in philosophical texts, particularly in Plato’s dialogues where Socrates employs it in his questioning technique: “What is (ἐστί) virtue?” or “You are (εἶ) mistaken in your understanding.”

In the Septuagint (LXX), εἶ takes on profound theological significance when used in divine dialogue. Most notably, it appears in the Greek rendering of Exodus 3:14, where God reveals His name to Moses. While the Hebrew uses the first person “I AM” (אֶהְיֶה, ehyeh), several passages in the LXX use εἶ to address יהוה (Yahweh) directly, as in Psalm 89:2 (LXX 88:3): “You are (εἶ) from everlasting.” This use established a theological foundation that would become significant in New Testament Christology.

Expanded Definitions & Translation Options

• A declaration of essential being or existence
• An identification of role, position, or office
• A statement of inherent quality or character
• An affirmation of relationship or connection
• A recognition of divine appointment or messianic identity

εἶ Translation Options:

• “You are” – The most direct and literal translation, emphasizing present reality
• “You exist as” – Highlighting the ontological aspect when discussing essential nature
• “You serve as” – When the context emphasizes function or role rather than essence
• “You continue to be” – When the present continuous aspect needs emphasis
• “You truly are” – When the statement carries emphatic force in context

Biblical Usage

The form εἶ appears at significant moments in the New Testament, often in passages with profound theological importance. Its first appearance in Matthew 2:6 quotes the prophecy from Micah 5:2, addressing Bethlehem: “And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah.” This establishes a pattern where εἶ often appears in contexts of messianic identification or divine revelation.

Perhaps most significantly, εἶ appears in Peter’s confession of the Messiah in Matthew 16:16: “You are the Messiah, the Son of the living God,” and in the divine voice at the baptism of Jesus in Mark 1:11: “You are my beloved Son; with you I am well pleased.” In both cases, εἶ serves as the verbal connection in statements of profound identity and relationship.

• “And you, O Bethlehem, in the land of Judah, are [εἶ] by no means least among the rulers of Judah.” Matthew 2:6
• “Simon Peter replied, ‘You are [εἶ] the Messiah, the Son of the living God.’” Matthew 16:16
• “And a voice came from heaven, ‘You are [εἶ] my beloved Son; with you I am well pleased.’” Mark 1:11
• “Nathanael answered him, ‘Rabbi, you are [εἶ] the Son of God! You are [εἶ] the King of Israel!’” John 1:49
• “Jesus said to him, ‘You have said so. But I tell you, from now on you will see the Son of Man seated at the right hand of Power and coming on the clouds of heaven.’” Matthew 26:64 (implied in response to “Are you [εἶ] the Messiah?”)
• “Jesus said to her, ‘You are [εἶ] right in saying, ‘I have no husband.’” John 4:17
• “But he remained silent and made no answer. Again the high priest asked him, ‘Are you [εἶ] the Messiah, the Son of the Blessed?’” Mark 14:61

Cultural Insights

In ancient Jewish culture, statements of identity using forms of “to be” carried significant legal and theological weight. The declaration “you are” (εἶ) was not merely descriptive but often constitutive—it could establish a person’s role, rights, or relationships. This explains why messianic declarations using εἶ were treated with such gravity by Jewish authorities, as they had implications for authority claims and potentially for Roman relations.

The use of εἶ in divine declarations must also be understood against the background of God’s self-revelation to Moses as “I AM” (אֶהְיֶה, ehyeh). In Jewish thought, being itself was connected to the divine nature. When Yeshua accepted declarations about Himself using εἶ (“You are the Messiah”), He was allowing others to place Him in categories reserved for divine appointment. Even more striking, when the divine voice at His baptism declares “You are (εἶ) my beloved Son,” we witness an inter-Trinitarian affirmation that echoes royal enthronement language from Psalm 2:7 while simultaneously affirming Yeshua’s divine Sonship.

Theological Significance

The seemingly simple verb εἶ carries profound theological significance in Scripture. It serves as the connective tissue in statements that reveal the very identity of God and His Messiah. When used in divine pronouncements like “You are my Son” (Mark 1:11), εἶ expresses not merely a functional relationship but an eternal reality within the Godhead. The Father’s declaration using εἶ confirms the eternal Sonship of Yeshua—His identity is not acquired but eternal.

In the confessions of believers like Peter’s “You are the Messiah” (Matthew 16:16), εἶ connects human recognition with divine revelation. Yeshua affirms that Peter’s insight came not from “flesh and blood” but from the Father. This demonstrates how the simple recognition of who Yeshua truly “is” requires divine illumination. The verb εἶ thus becomes a bridge between human confession and divine revelation, showing that properly recognizing the Messiah’s identity is itself a gift from יהוה.

Furthermore, when we consider that Yeshua Himself used the related first-person form ἐγώ εἰμι (“I am”) in ways that deliberately echoed God’s self-revelation to Moses, we see that the simple verb of being becomes a profound theological declaration connecting the identity of the Son with the eternally self-existent God of Israel.

Personal Application

When we encounter εἶ (“you are”) in Scripture, particularly in declarations about the Messiah’s identity or in God’s affirmations about His Son, we are invited to move beyond intellectual assent to personal recognition and response. Just as Peter’s confession “You are the Messiah” marked a pivotal moment in his relationship with Yeshua, our own recognition of who Yeshua truly “is” marks our spiritual turning point.

Consider prayerfully completing the statement “You are…” directed to God. What qualities, attributes, or roles do you recognize in Him? More importantly, how does your recognition of who He “is” change how you live? When God declares “You are my beloved child” over you through your faith in the Messiah, this is not merely informational but transformational. This simple verb εἶ invites us to rest in our God-given identity and to respond to the true identity of Yeshua with worship, obedience, and love.

Related Words

• ἐστί(ν) (estin) – “he/she/it is” – The third-person singular form of the same verb, used in definitive statements about God, truth, or reality. Often appears in Yeshua’s teaching: “My kingdom is not of this world.” See G2076
• εἰμί (eimi) – “I am” – The first-person singular form, famously used by Yeshua in His divine “I am” statements, echoing God’s self-revelation to Moses. See G1510
• ὑπάρχω (hyparchō) – “to exist, be present” – A near synonym emphasizing actual existence or subsistence, often with implications of inherent qualities or possessions. See G5225
• γίνομαι (ginomai) – “to become, come into being” – Contrasts with εἶ by emphasizing transition or change in state rather than continued being. See G1096
• μένω (menō) – “to remain, abide” – While εἶ declares present state, μένω emphasizes continuation or permanence in that state. See G3306

Did you Know?

• Did you know that the simple verb εἶ appears at nearly every major christological turning point in the Gospels? From the baptism (“You are my beloved Son”) to Peter’s confession (“You are the Messiah”) to the transfiguration and even to the trial before the Sanhedrin (“Are you the Messiah?”), this simple word frames the revelation of Yeshua’s identity. This demonstrates how profound theological truths are often conveyed through the simplest grammatical forms.
• Did you know that in ancient Greek philosophical thought, particularly in Aristotle’s metaphysics, the concept of “being” (expressed through forms of εἰμί including εἶ) was central to understanding reality? When the New Testament writers used this verb in theological contexts, they were connecting with both Hebrew thought about God as “I AM” and Greek philosophical concepts about the nature of being itself, creating a powerful synthesis that would shape Christian theology for centuries.
• Did you know that in modern Greek, the direct descendant of ancient εἶ is είσαι (eisai), still meaning “you are”? While the form has changed slightly over two millennia, its essential meaning and function remain unchanged, demonstrating the remarkable stability of this fundamental concept of being across language evolution. This continuity reminds us that the ancient truths expressed through this word form remain accessible and relevant today.

Remember This

εἶ might be a small word of merely two letters, but it forms the verbal bridge between humanity’s recognition and God’s revelation, between our seeking and His self-disclosure, declaring not just what God does but who He eternally is.