Lexical Summary hémeis: we, us Original Word: ἡμεῖς Strong's Exhaustive Concordance us, we ourselves. Nominative plural of ego; we (only used when emphatic) -- us, we (ourselves). see GREEK ego NAS Exhaustive Concordance Word Originnom. pl. of egó, q.v. NASB Translation ourselves (2). Thayer's Greek Lexicon STRONGS NT 2249: ἡμεῖςἡμεῖς, see ἐγώ. Topical Lexicon Summary of Usageἡμεῖς functions as the first-person plural pronoun “we” or “us.” In Koine Greek it is normally unnecessary, because the personal ending on the verb already supplies the subject. When the writer or speaker adds ἡμεῖς, the effect is emphasis—drawing attention to the collective identity, solidarity, or responsibility of the speaker and those included with him. Though grammatically simple, this added stress often proves theologically and pastorally rich. Emphatic Role in Greek Syntax 1. Contrast: By standing in deliberate opposition to ὑμεῖς (“you,” plural), ἡμεῖς sharpens a distinction without demeaning it. “We are witnesses of these things, and so is the Holy Spirit” (Acts 5:32). Theological Themes Highlighted • Corporate Identity in Christ ἡμεῖς unites believers with each other and with the Lord. “For we were all baptized by one Spirit into one body” (1 Corinthians 12:13). The emphasis falls on the Spirit-created fellowship that transcends ethnicity, status, and gender. • Shared Suffering and Consolation Paul frequently sets his apostolic trials alongside the afflictions of the churches: “For just as the sufferings of Christ overflow to us, so also through Christ our comfort overflows” (2 Corinthians 1:5). The pronoun signals a mutual participation in both cross and consolation. • Assurance of Salvation The writers sometimes place ἡμεῖς before verbs of knowing, giving a pastoral tone of certainty: “We know that we have passed from death to life, because we love our brothers” (1 John 3:14). The community’s shared experience is itself a testimony. • Eschatological Expectation Believers together await the consummation: “For we do not have an enduring city here, but we are seeking the city that is to come” (Hebrews 13:14). The pronoun frames hope as a collective pilgrimage. Corporate Echoes in the Septuagint In the Greek Old Testament Israel regularly speaks with ἡμεῖς when confessing sin or praising God (e.g., Nehemiah 9:33). This pattern prepares the way for the church’s “we” of confession and praise, reinforcing the continuity of God’s covenant people across the covenants. Apostolic Voice and Pastoral Authority When Paul writes, “We do not preach ourselves, but Jesus Christ as Lord” (2 Corinthians 4:5), the pronoun both distances the apostles from self-promotion and binds them to their congregations as servants. Likewise, “We have the prophetic word as something completely reliable” (2 Peter 1:19) binds Peter to his readers in humble dependence on Scripture. The authority of the messenger rests not in personal stature but in the shared reception of divine revelation. Liturgical and Devotional Implications • Prayer: The frequent New Testament “we” fosters corporate intercession (Matthew 6:12). Implications for Doctrine and Ministry 1. Ecclesiology: ἡμεῖς underscores that salvation draws individuals into a body; ministry is inherently communal. Though index lists may not single out specific occurrences, the thread of ἡμεῖς runs through Scripture like a binding cord, constantly gathering God’s people into a single, confessing, worshipping, suffering, serving “we.” Links Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Ἠλίου — 2 Occ.ἡλικίᾳ — 2 Occ. ἡλικίαν — 4 Occ. ἡλικίας — 2 Occ. ἡλίκην — 1 Occ. ἡλίκον — 2 Occ. ἡλίῳ — 2 Occ. ἥλιον — 4 Occ. ἥλιος — 14 Occ. ἡλίου — 12 Occ. ἡμέρᾳ — 108 Occ. ἡμέραι — 26 Occ. ἡμέραις — 49 Occ. ἡμέραν — 58 Occ. ἡμέρας — 127 Occ. ἡμερῶν — 22 Occ. ἡμετέρα — 1 Occ. ἡμετέραις — 1 Occ. ἡμετέραν — 1 Occ. ἡμετέρας — 1 Occ. |
    |