Strong's g1510

Pronunciation Guide: “ay-mee” (the “ay” as in “day” and “mee” as in “meet”)

Basic Definition

Key Information

εἰμί

Transliteration: eimi Part of Speech: verb First Appears: Matthew 1:18 Appears: 2461 times

Strong’s Entry

g1510

Gloss: eimi (ei-mee’) v.1. I exist{used only when emphatic}[first person singular present indicative, a prolonged form of a primary and defective verb]KJV: am, have been, X it is I, was See also: G1488, G1498, G1511, G1527, G2258, G2071, G2070, G2075, G2076, G2771, G2468, G5600 

Strong’s G1510: Εἰμί (eimi) is the primary Greek verb of existence or being, equivalent to the English “to be” or “I am.” It expresses actual existence, identity, or state of being rather than action. As the most fundamental verb in Greek, it serves as both a standalone declaration of existence and as a crucial linking verb in biblical statements of divine identity, most famously in Yahweh’s self-revelation and the Messiah’s divine claims.

Etymology and Morphology

• Part of Speech: Primary verb
• Root Origin: Proto-Indo-European *h₁es- (“to be, exist”)
• Language Family: Indo-European
• Primary Usage: Narrative, didactic discourse, theological statements, identity claims
• Frequency: Appears 155 times in 144 verses in the Greek New Testament
• Grammatical Function: Functions both as a copulative (linking) verb and as a declaration of existence

Εἰμί Morphology:

• εἰμί (1st person singular, present) – I am
• εἶ (2nd person singular, present) – you are
• ἐστί(ν) (3rd person singular, present) – he/she/it is
• ἐσμέν (1st person plural, present) – we are
• ἐστέ (2nd person plural, present) – you are
• εἰσί(ν) (3rd person plural, present) – they are
• ἤμην (1st person singular, imperfect) – I was
• ἦς (2nd person singular, imperfect) – you were
• ἦν (3rd person singular, imperfect) – he/she/it was
• ἦμεν/ἤμεθα (1st person plural, imperfect) – we were
• ἦτε (2nd person plural, imperfect) – you were
• ἦσαν (3rd person plural, imperfect) – they were
• ἔσομαι (1st person singular, future) – I will be
• ἔσῃ (2nd person singular, future) – you will be
• ἔσται (3rd person singular, future) – he/she/it will be

Origin & History

Εἰμί derives from the Proto-Indo-European root *h₁es-, which has given rise to forms of “to be” in numerous languages, including Latin “esse” and English “is.” In classical Greek literature, it appears as early as Homer’s works (8th century BCE), where it already functions as both a declaration of existence and as a linking verb. Plato employs εἰμί extensively in his philosophical discourses, particularly when discussing the nature of being and reality in works like “Parmenides” and “Sophist.”

In the Septuagint (LXX), εἰμί gained profound theological significance as the translation of the Hebrew הָיָה (hayah) in Exodus 3:14, where God reveals Himself to Moses as “אֶהְיֶה אֲשֶׁר אֶהְיֶה” (Ehyeh asher ehyeh), rendered in Greek as “ἐγώ εἰμι ὁ ὤν” (“I am the one who is”). This translation established εἰμί as the verb of divine self-identification and eternal existence. Early Church Fathers, particularly Origen in his “Commentary on John” and Gregory of Nyssa in “Life of Moses,” extensively explored the theological implications of this divine name, connecting it directly to the Messiah’s “I am” declarations in John’s Gospel.

Expanded Definitions & Translation Options

• Existence – To exist, to be present, to have being
• Identity – To be (someone or something specific), denoting essential nature
• State or Condition – To be in a certain state or situation
• Possession – To belong to (when used with dative)
• Presence – To be present, to be here/there

Εἰμί Translation Options:

• “I am”/”You are”/”He is” – Most direct translation conveying basic existence or identity
• “I exist”/”exists” – When emphasizing actual ontological existence rather than mere description
• “I am present”/”is present” – When context emphasizes presence in a location
• “I am he”/”This is” – When identifying a person or thing (often with implied predicate)
• “It is so”/”It is true” – When affirming the reality or truth of a statement

Biblical Usage

The first appearance of εἰμί in the New Testament occurs in Matthew 3:11, where John the Baptist declares, “I am not worthy to remove His sandals,” establishing a pattern of using εἰμί for identity statements. Throughout the New Testament, εἰμί appears 155 times in 144 verses, primarily in contexts where being, existence, or identity are emphasized. Its theological significance reaches its peak in John’s Gospel, where Yeshua makes seven profound “I am” (ἐγώ εἰμί) declarations that echo the divine name from Exodus 3:14, establishing His divine identity.

In the Septuagint, εἰμί translates the Hebrew verb הָיָה (hayah) and appears prominently in key theological passages about God’s nature and covenantal relationship with Israel. The absolute use (without a predicate) of ἐγώ εἰμί (“I am”) in both the LXX and New Testament carries special theological weight, often signaling divine self-revelation rather than merely functioning as a grammatical copula.

• “I am not worthy to remove His sandals.” Matthew 3:11
• “Before Abraham was born, I am.” John 8:58
• “I am the way, and the truth, and the life.” John 14:6
• “I am the bread of life.” John 6:35
• “I am the light of the world.” John 8:12
• “I am the resurrection and the life.” John 11:25
• “Where two or three have gathered together in My name, I am there in their midst.” Matthew 18:20

Cultural Insights

The profound significance of εἰμί in biblical Greek cannot be fully appreciated without understanding its connection to the divine name revealed to Moses. In Exodus 3:14, when Moses asks God for His name, God responds with the enigmatic “אֶהְיֶה אֲשֶׁר אֶהְיֶה” (Ehyeh asher ehyeh). This Hebrew phrase, translated into Greek in the Septuagint as “ἐγώ εἰμι ὁ ὤν,” became foundational to Jewish understanding of God’s eternal, self-existent nature. The divine name יהוה (Yahweh) itself derives from this same root הָיָה (hayah, “to be”).

In first-century Jewish culture, the absolute use of “I am” (ἐγώ εἰμί) without a predicate would have immediately evoked this divine self-revelation. This explains the dramatic reaction in John 8:58-59, when after Yeshua’s declaration “Before Abraham was born, I am,” the religious leaders immediately took up stones to stone Him—they recognized His statement as a claim to divinity. Thus, εἰμί in certain contexts functioned not merely as a grammatical element but as a profound theological declaration that would have resonated deeply with Jewish hearers familiar with the Septuagint and temple traditions.

Theological Significance

The theological weight of εἰμί reaches its pinnacle in the self-revelatory “I am” statements of God throughout Scripture. In declaring Himself as “I AM,” Yahweh reveals His nature as self-existent, eternal, and unchanging—the ground of all being who depends on nothing outside Himself. This concept of divine aseity (self-existence) forms the foundation for understanding God’s absolute sovereignty and transcendence over creation.

When Yeshua repeatedly uses the absolute ἐγώ εἰμί construction in John’s Gospel, particularly in contexts that parallel divine attributes, He deliberately invokes this divine self-identification. Each “I am” statement reveals another facet of His divine identity and mission: as the bread that sustains eternal life, the light that dispels spiritual darkness, the way to the Father, and the resurrection that conquers death. Through these declarations, the Messiah doesn’t merely claim divinity in abstract terms but reveals how His divine nature actively engages with human need. The verb εἰμί thus serves as the grammatical bridge between Yahweh’s self-revelation in the Tanakh and the incarnate revelation of God in Yeshua, demonstrating the perfect continuity between the God of Israel and the person of the Messiah.

Personal Application

Understanding the profound meaning of εἰμί invites us to embrace the unchanging, ever-present nature of our God. When life’s circumstances feel unstable, we can anchor ourselves in the One who simply “IS”—whose existence and character remain constant regardless of our changing situations. The divine “I AM” reminds us that God is not distant or abstract but intimately present in our reality, existing alongside us in every moment.

When we face uncertainty or fear about the future, we can find comfort in Yeshua’s declaration, “I am with you always, even to the end of the age” (Matthew 28:20). This is not a poetic metaphor but an ontological reality expressed through εἰμί—the God who exists beyond time yet chooses to be present within our temporal experience. Each time we encounter “I am” in Scripture, we’re invited to pause and recognize the awesome reality that the self-existent Creator has made Himself knowable, approachable, and present in our lives.

Related Words

• ὑπάρχω (hyparchō) (hoo-PAR-kho) – To exist really, to be present, to be at one’s disposal. While εἰμί is the basic verb of existence, ὑπάρχω often emphasizes actual, concrete existence or possessions. It appears in passages describing what one truly has or is, rather than what one appears to be. See G5225
• γίνομαι (ginomai) (GIN-om-ai) – To become, to come into existence, to be made or created. Unlike εἰμί which expresses static being, γίνομαι indicates a change of state, entrance into a new condition, or coming into existence. This distinction highlights how εἰμί often connotes eternal, unchanging being when applied to God. See G1096
• μένω (menō) (MEN-oh) – To remain, abide, stay, continue. While εἰμί expresses existence itself, μένω emphasizes continuance in a particular state or place. The concepts overlap in theological passages about God’s unchanging nature or Christ’s abiding presence. See G3306
• ζάω (zaō) (ZAH-oh) – To live, be alive. Where εἰμί expresses existence broadly, ζάω specifically denotes living existence as opposed to death. This distinction becomes theologically significant in passages about eternal life and resurrection. See G2198
• παρουσία (parousia) (par-oo-SEE-ah) – Presence, arrival, coming. This noun relates conceptually to εἰμί when it denotes presence. While εἰμί simply states that someone is present, παρουσία emphasizes the arrival or special presence of someone, particularly used of the Messiah’s return. See G3952

Did You Know?

• Did you know that in ancient Greek philosophical discourse, particularly among the Eleatics like Parmenides, the concept of “being” (using forms of εἰμί) was contrasted with “becoming” (using forms of γίνομαι) to distinguish between unchanging reality and the world of changing appearances? This philosophical background enriches our understanding of why John’s Gospel specifically uses εἰμί for Yeshua’s divine self-declarations—emphasizing His eternal, unchanging divine nature.
• Did you know that in the Greek of John 8:58, when Yeshua says, “Before Abraham was born, I am” (πρὶν Ἀβραὰμ γενέσθαι ἐγὼ εἰμί), He deliberately contrasts Abraham’s coming into existence (γενέσθαι, an aorist infinitive of γίνομαι) with His own eternal existence (εἰμί)? This grammatical contrast powerfully communicates that while Abraham had a beginning point, the Messiah exists eternally, transcending time itself.
• Did you know that modern Greek still uses forms of εἰμί as its verb “to be”? The present tense form “είμαι” (ime) directly descends from the ancient form εἰμί, making this one of the most stable words in linguistic history, spanning over 3,000 years of continuous usage. This remarkable continuity reflects the enduring concept of “being” that this verb represents, mirroring the eternal nature of the God who identifies Himself as “I AM.”

Remember This

Εἰμί is not merely a grammatical tool but a theological declaration—every time God says “I AM,” He invites us to encounter the One who exists beyond time yet chooses to make His dwelling with us.