Bill Mounce

For an Informed Love of God

Greek Word of the Day


ἐκεῖνος means “that (those).”

“If a kingdom is divided against itself, ἐκεῖνος kingdom cannot stand.” (Mark 3:24).

Pronoun: ἐκεῖνος (ekeinos), G1697 (S 1565), 265x. ἐκεῖνος is the far demonstrative (adjective and pronoun) meaning “that, those” etc." It is in contrast to the near demonstrative, οὑτος (“this, these”).


εἷς means “one.”

“They are no longer two but εἷς flesh” (Matt 19:6).

Adjective: εἱς (heis), GK G1651 (S G1520, G3391), 343x. εἱς is the cardinal number “one.” It can be used simply to count items, like one talent (Mt. 25:15). εἱς is occasionally also used like an ordinal number, as in “the first woe” (Rev. 9:12) and the common NT phrase “on the first day of the week” (Lk. 24:1; Jn. 20:1; Acts 20:7; 1 Cor. 16:2). Many of the NT uses of εἱς refer to the singularity of God—“one God” (Rom. 3:30; 1 Cor. 8:4, 6; Gal. 3:20; Eph. 4:6; 1 Tim. 2:5). εἱς can be used less like a numerical indicator and more like an indefinite pronoun or indefinite article. For example, Matthew uses εἱς to describe “a [certain] scribe” (Mt. 8:19) and “a man” (19:16 [NIV]).

ἐγώ (ἡμεῖς)

“ἐγώ (ἡμεῖς)” means “I (we).”

“ἐγώ say to you, love your enemies and pray for those who persecute you” (Matt 5:44).

Pronoun: ἐγώ (egō), and the plural ἡμεῖς (hēmeis), GK G1609 (S G1473), 2666x. egō means “I.” The most significant usage of this pronoun is in the expressions of Jesus that begin with “I am” (egō eimi). In Jn. 8:58, in response to the exclamation, “You are not yet fifty years old … and you have seen Abraham!” Jesus replies, “I tell you the truth … before Abraham was born, I am.” Through this statement Jesus links himself with Yahweh, the covenant God of the OT, who revealed himself as the great “I am” (Exod. 3:14b). Also, “I am the bread of life” (Jn. 6:35); “I am the light of the world” (8:12); “I am the gate” (10:7, 9); “I am the good shepherd” (10:11); “I am the resurrection and the life” (11:25); I am the way and the truth and the life” (14:6); and “I am the vine” (15:1).


ἑαυτοῦ means “himself/herself/itself”

“Do not be anxious about tomorrow, for tomorrow will be anxious about ἑαυτοῦ” (Matt 6:34).

Pronoun: ἑαυτοῦ (heautou), GK G1571 (S G1438), 319x). ἑαυτοῦ is the reflexive pronoun, “himself, herself, itself” (Mt. 8:22; 12:26; 9:21). It is also used for the first and second persons (Rom. 8:23; Mt. 23:31) and can be equivalent to ἀλλήλων (Mk. 10:26; Jn. 12:19; ἀφ’ ἑαυτοῦ, ἀφ’ ἑαυτῶν, of himself, themselves”).


αὐτός means “he, she, it (they, them).”

“αὐτός will baptize you with the Holy Spirit and with fire” (Matt 3:11).

Pronoun: αὐτός (autos), GK 899 (S G846, G847, G848), 5,597x. αὐτός is generally used as the third person pronoun (“he, she, it”), but also as the identical (“same”) and intensive (e.g., Jesus “himself”) pronouns.


πολύς means “much, many; great, large.”


“The one who abides in me and I in him bears πολύς fruit” (John 15:5).

“The harvest is πολύς but the workers are few” (Matt 9:37).

Adjective: πολύς (polys), GK G4498 (S G4118, G4119, G4183), 416x. πολύς is used to designate a large quantity (“many”) or size (“great/large”). In addition, over 50x it is used either as a comparative (“someone greater than Jonah or Solomon,” Mt. 12:41–42) or a superlative (“most of his miracles,” 11:20). Also, sometimes πολύς is not so much making a comparison as it is describing a large number (“a very large crowd,” Mt. 21:8; cf. Mk. 4:1) or explaining a further progression of something (“avoid godless chatter because it will lead to more and more ungodliness,” 2 Tim. 2:16; cf. Acts 13:31; 24:4; 25:14; 2 Tim. 3:9).


πᾶς means “singular: each, every; plural: all.”


“God has blessed us with πᾶς spiritual blessing in the heavenly places in Christ.” (Eph 1:3).

“God wishes πᾶς people to be saved and come into a knowledge of the truth” (1 Tim 2:4).

Adjective: πᾶς (pas) GK G4246 (S G3956), 1243x. πᾶς generally means “each, every” in the singular, and “all” in the plural where the emphasis is not so much on each individual within the group as on the group as a whole. For example, in 1 Cor. 15:22 Paul writes, “For as in Adam all die, so in Christ all will be made alive.” However, πᾶς can mean “all” in the singular. Just before ascending to the Father after the resurrection, Jesus proclaimed, “All authority in heaven and on earth has been given to me” (Mt. 28:18).

ὁ means “the.”


“Are you ὁ teacher of Israel, and you do not understand these things?” (John 3:10).

Adjective: ὁ (ho), GK G3836 (S G3588, G5120]), 19,867x. The prepositive article corresponds somewhat to the english article “the,” but it can also function as the demonstrative (“this, that”) or personal pronoun (“he, she, it”) and also a correlative, ὁ μὲν ... ὁ δέ, the one ... the other (Phil. 1:16, 17; Heb. 7:5, 6, 20, 21, 23, 24). It can aid it turning an adjective or participle into a substantive.


μέγας means “large, great.”


“Whoever would be μέγας among you must be your servant” (Matt 20:26).

Adjective: μέγας (megas), GK G3489 (S G3173), 243x. μέγας means “great, loud, large.” It can simply refer to something that exceeds the norm. For example, the shepherds in Lk. 2:10 rejoice with “great” joy. The witness of God is “great” (1 Jn. 5:9). Paul writes that the mystery of Christ and the church is “great” (Eph. 5:32), as is the mystery of godliness (1 Tim. 3:16). The Sermon on the Mount ascribes true “greatness” to those who serve (Lk. 22:27).


ἅγιος means “holy”; plural noun: “saints.”


“The one who comes after me will baptize you with the ἅγιος Spirit” (Matt 3:11).

“Paul, an apostle of Christ Jesus, to the ἅγιος who are in Ephesus” (Eph 1:1).

Adjective: ἅγιος (hagios), GK G41 (S G40 & 39), 233x. ἅγιος describes that which is distinct or separate from the common or profane, set aside for special purpose. God is specifically described as holy (Jn. 17:11; 1 Pet. 1:15–16; Rev. 4:8; 6:10), and Christ is called holy in the same sense as God (Rev. 3:7; cf. 1 Jn. 2:20). The proper sphere of the holy in the NT is not the priestly or ritual but the prophetic. The sacred no longer belongs to things, places, or rites, but to manifestations of life produced by the Spirit. Hence, people in relationship to God through the work of the Spirit as the “Saints,” the “Holy Ones.”