Pronunciation Guide: EYE-nai (εἶ-ναι)
Basic Definition
Strong’s G1511: εἶναι (einai) is the infinitive form of the Greek verb “to be” (εἰμί, eimi). It expresses existence, state, or identity and serves as one of the most fundamental concepts in Greek language and biblical thought. This verb communicates the concept of being, existing, or having a particular state or quality, and is often used to establish the reality or nature of something.
Etymology and Morphology
- Part of speech: Verb (infinitive)
- Root: εἰμί (eimi) – first person singular present indicative
- Language origin: Indo-European through Proto-Greek
- Primary usage: Extensive use in narrative, teaching, theology, and doctrinal passages
- Function: Copulative verb connecting subjects with predicates
- Frequency: One of the most common verbs in the New Testament
εἶναι 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
- ἦν (ēn) – he/she/it was
- ἦσαν (ēsan) – they were
- ἔσομαι (esomai) – I will be
- ἔσται (estai) – he/she/it will be
- ἔσονται (esontai) – they will be
- ὤν, οὖσα, ὄν (ōn, ousa, on) – being (participle forms)
Origin & History
The verb εἰμί (eimi), from which εἶναι (einai) derives, has ancient roots in Indo-European languages. It shares linguistic ancestry with Latin “esse” and Sanskrit “asti,” demonstrating its fundamental nature across language families. In classical Greek literature, Plato and Aristotle employed this verb extensively in philosophical discussions about existence, essence, and being. Plato’s “Republic” famously uses forms of εἰμί to explore the ontological question “What is justice?” while Aristotle’s “Metaphysics” employs it in discussions of substance and essence.
In the Septuagint (LXX), the Greek translation of the Hebrew Scriptures, εἰμί becomes especially significant in translating the Hebrew הָיָה (hayah), including the Divine Name revelation to Moses in Exodus 3:14. Here, God declares “I AM WHO I AM” (ἐγώ εἰμι ὁ ὤν), establishing a profound theological connection between the verb “to be” and Divine self-revelation. This connection continues into the New Testament, where it appears in Yeshua’s “I am” statements in John’s Gospel, creating a deliberate echo of the Divine Name.
Expanded Definitions & Translation Options
- Existence – To have real being, whether physical or spiritual
- State of being – To exist in a particular condition or state
- Identity – To be equivalent to or the same as something else
- Presence – To be present in a particular place or situation
- Relationship – To stand in a particular relationship to someone or something
εἶναι Translation Options:
- “To be” – The most common and direct translation, appropriate in most contexts
- “To exist” – Emphasizes the ontological sense of the verb when existence itself is the focus
- “To represent” – Used when the verb connects a subject with what it symbolizes or stands for
- “To mean” – Appropriate when the verb connects a word or concept with its definition
- “To belong” – When the verb expresses relationship or ownership with the dative case
Biblical Usage
In the New Testament, εἶναι appears in critical theological contexts establishing the nature and identity of God, Messiah, and believers. In Matthew 16:13, its first appearance, Yeshua asks, “Who do people say the Son of Man is [εἶναι]?” This question about identity becomes foundational for Messianic confession. In John’s Gospel, εἰμί forms appear in the famous “I am” (ἐγώ εἰμι) statements of Yeshua, creating a theological bridge to the Divine Name in Exodus 3:14.
The verb also features prominently in doctrinal passages about the nature of God, the person of Messiah, and the identity of believers in Him. Paul uses it extensively in his epistles to establish theological truths about justification, sanctification, and the believer’s position in Messiah. Its function goes beyond mere grammatical necessity to establish ontological realities that form the foundation of biblical theology.
- “He said to them, ‘But who do you say that I am [εἶναι]?’” Matthew 16:13
- “In the beginning was the Word, and the Word was with God, and the Word was [ἦν] God.” John 1:1
- “For to be [εἶναι] with Messiah is far better.” Philippians 1:23
- “But he who comes to God must believe that He is [ἔστιν].” Hebrews 11:6
- “Jesus said to them, ‘Truly, truly, I say to you, before Abraham was born, I am [εἰμί].’” John 8:58
- “For we are [ἐσμεν] His workmanship, created in Messiah Jesus for good works.” Ephesians 2:10
- “See how great a love the Father has bestowed on us, that we would be [εἶναι] called children of God.” 1 John 3:1
Cultural Insights
In ancient Hebrew thought, which informed the cultural context of the New Testament, “being” was conceived differently than in Greek philosophy. While Greek thought emphasized static being and essence, Hebrew thought emphasized dynamic being and action. This difference is evident in the Hebrew verb הָיָה (hayah), which carries connotations of becoming, happening, and existing in active relationship. When the Septuagint translators chose εἰμί to render הָיָה, they bridged two conceptual worlds, creating a rich theological synthesis.
This synthesis reaches its pinnacle in the Divine Name revelation at the burning bush. When יהוה (Yahweh) identifies Himself as “I AM WHO I AM” (Exodus 3:14), He reveals Himself not as a static being but as the eternally present, active God who exists in faithful relationship with His people. This Hebrew concept of being-in-relationship informs the New Testament usage of εἶναι, particularly in Yeshua’s “I am” statements and in passages about believers’ identity in Messiah. The verb thus carries cultural resonances of covenant relationship, Divine faithfulness, and active presence that might be missed without this background.
Theological Significance
The theological significance of εἶναι extends to the very nature of God. When the Septuagint rendered God’s self-revelation “I AM WHO I AM” using forms of εἰμί, it established this verb as the linguistic vehicle for Divine self-disclosure. This connection reaches its zenith in John’s Gospel, where Yeshua’s seven “I am” statements (ἐγώ εἰμι) deliberately echo the Divine Name, asserting His unity with the Father and His Divine identity.
The verb also plays a crucial role in Christology. In passages like John 1:1, forms of εἰμί establish the eternal existence of the Word (Logos) and His essential Deity. In Philippians 2:6, Paul uses it to declare that Yeshua existed “in the form of God,” while in Colossians 1:17, he states that “He is before all things.” These uses of εἰμί and its forms establish the pre-existence and Divine nature of the Messiah, foundational truths for Christian theology.
For believers, εἶναι establishes our identity in Messiah. When Paul writes that we “are” (ἐσμεν) God’s workmanship or that we “are” the body of Messiah, he is not merely making descriptive statements but ontological declarations about our fundamental identity. This “being” in Messiah is not something we achieve but something we receive by faith, highlighting the grace-based nature of salvation and sanctification.
Personal Application
Understanding εἶναι invites us to reflect on the nature of our existence and identity in Messiah. The verb reminds us that our being is grounded not in what we do but in who we are in Him. Just as God revealed Himself as the great “I AM,” we discover our true identity not in our accomplishments, possessions, or roles, but in our relationship with Him. This truth liberates us from the endless pursuit of self-definition through achievement and anchors our identity in the unchanging reality of God’s love and calling.
The verb also challenges us to live authentically from our true identity. If we “are” children of God, temples of the Holy Spirit, and members of Messiah’s body, then our daily lives should increasingly reflect these realities. This isn’t about striving to become something we’re not, but about living congruently with who we already are in Him. Like a prince who learns to live according to his royal identity, we are invited to live according to our true nature in Messiah—not to earn God’s favor but to express the reality of who we already are in Him.
Related Words
- γίνομαι (ginomai) – to become, to come into being, to happen – Emphasizes the process of becoming rather than the state of being. While εἶναι expresses existence or state, γίνομαι focuses on transition, change, or coming into existence. See G1096
- ὑπάρχω (hyparchō) – to exist, to be present, to be at one’s disposal – Similar to εἰμί but often emphasizes possession or available resources. It can connote a more foundational or essential existence than εἰμί in some contexts. See G5225
- μένω (menō) – to remain, to abide, to continue – While εἶναι expresses existence, μένω emphasizes continuance or persistence in a state. It features prominently in John’s writings about abiding in Messiah. See G3306
- ζάω (zaō) – to live, to be alive – Specifically refers to living existence rather than existence in general. It’s often used of spiritual life in contrast to spiritual death. See G2198
- παρουσία (parousia) – presence, coming, arrival – While εἶναι can denote presence, παρουσία specifically emphasizes the arrival or manifestation of someone, particularly used of Messiah’s return. See G3952
Did you Know?
- Did you know that the Greek phrase “ἐγώ εἰμι” (ego eimi, “I am”) appears exactly seven times in John’s Gospel as a stand-alone statement from Yeshua without a predicate? This unusual grammatical construction would have immediately recalled the Divine Name to Jewish listeners, explaining why in John 8:58-59, after Yeshua declared “Before Abraham was, I am,” the Jewish leaders immediately took up stones to stone Him for what they perceived as blasphemy.
- Did you know that in Modern Greek, the infinitive form εἶναι (einai) is still used today in everyday speech? While Ancient Greek had a complex system of infinitives, Modern Greek has simplified to primarily using εἶναι, showing the enduring nature of this foundational verb through thousands of years of linguistic evolution.
- Did you know that when Pilate placed the inscription “Jesus of Nazareth, the King of the Jews” above Yeshua’s cross, John 19:19-22 records an interesting dialogue about forms of εἰμί? The chief priests objected, saying Pilate should write that Yeshua “said He is [εἶναι] King of the Jews” rather than stating He “is [ἐστιν] King of the Jews.” Pilate’s famous response, “What I have written, I have written,” inadvertently affirmed the truth of Yeshua’s identity through the very verb that Yeshua had used to declare His Divinity.
Remember This
εἶναι doesn’t just describe existence—it reveals the eternal, unchanging “I AM” who invites us to find our true being in relationship with Him.
