Welcome to Lesson 21 of the Latinum Institute's Koine Greek course. This lesson focuses on the first person plural pronoun "we" (ἡμεῖς - hēmeis) in Koine Greek. For a complete index of all lessons in this course, please visit https://latinum.substack.com/p/index.
The pronoun ἡμεῖς (hēmeis) is the nominative form of the first person plural pronoun in Koine Greek, equivalent to the English "we." Unlike English, Greek is a highly inflected language, meaning this pronoun changes form depending on its grammatical function in the sentence. The basic stem is ἡμ- (hēm-), to which various endings are added to indicate case.
FAQ Schema: Question: What does ἡμεῖς mean in Koine Greek? Answer: ἡμεῖς (hēmeis) means "we" in English. It is the first person plural pronoun in the nominative case, used when "we" is the subject of a sentence. The pronoun has different forms for different cases: ἡμῶν (hēmōn) for genitive "of us/our," ἡμῖν (hēmin) for dative "to/for us," and ἡμᾶς (hēmas) for accusative "us."
Educational Schema: Subject: Ancient Language Learning Course: Koine Greek for English Speakers Level: Beginner to Intermediate Lesson Number: 21 Topic: First Person Plural Pronoun (we/us/our) Learning Objectives: Students will learn to recognize, pronounce, and use all forms of the first person plural pronoun in Koine Greek Prerequisites: Basic understanding of Greek alphabet and pronunciation Materials: This lesson text Duration: 45-60 minutes self-study
In this lesson, you will encounter ἡμεῖς in various contexts and cases. The examples progress from simple subject uses to more complex constructions involving different cases and verb forms. Each example is carefully glossed to help you understand both the individual words and the overall meaning.
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ἡμεῖς (hēmeis) is the nominative form meaning "we" -
The pronoun changes form based on its grammatical function -
Greek often omits the pronoun when it's clear from the verb ending -
Word order in Greek is more flexible than in English -
Understanding all cases of this pronoun is essential for reading Koine Greek texts
21.1a ἡμεῖς we πιστεύομεν believe εἰς in τὸν the θεόν God 21.1b hēmeis (hay-MACE) we pisteuomen (pis-TEW-oh-men) we-believe eis (ace) in ton (tohn) the theon (theh-OHN) God
21.2a ὁ the κύριος Lord ἀγαπᾷ loves ἡμᾶς us 21.2b ho (hoh) the kyrios (KÜ-ree-ohs) Lord agapa (ah-gah-PAH) loves hēmas (hay-MAHS) us
21.3a δίδωσιν gives ἡμῖν to-us ὁ the πατὴρ Father ἄρτον bread 21.3b didōsin (DEE-doh-sin) he-gives hēmin (hay-MIN) to-us ho (hoh) the patēr (pah-TAIR) Father arton (AHR-tohn) bread
21.4a τὸ the εὐαγγέλιον gospel ἡμῶν of-us ἐστιν is ἀληθές true 21.4b to (toh) the euangelion (ew-ahn-GEH-lee-ohn) gospel hēmōn (hay-MOHN) of-us estin (ehs-TIN) is alēthes (ah-lay-THACE) true
21.5a βλέπομεν we-see τὸν the Ἰησοῦν Jesus καὶ and πιστεύομεν we-believe 21.5b blepomen (BLEH-poh-men) we-see ton (tohn) the Iēsoun (ee-ay-SOON) Jesus kai (kigh) and pisteuomen (pis-TEW-oh-men) we-believe
21.6a ἡμεῖς we μὲν indeed εἰρήνην peace ἔχομεν have 21.6b hēmeis (hay-MACE) we men (mehn) indeed eirēnēn (ay-RAY-nayn) peace echomen (EH-khoh-men) we-have
21.7a ὁ the θεὸς God μεθ᾽ with ἡμῶν us ἐστιν is 21.7b ho (hoh) the theos (theh-OHS) God meth' (mehth) with hēmōn (hay-MOHN) us estin (ehs-TIN) is
21.8a λέγει says πρὸς to ἡμᾶς us ὁ the διδάσκαλος teacher 21.8b legei (LEH-gay) he-says pros (prohs) to hēmas (hay-MAHS) us ho (hoh) the didaskalos (dee-DAHS-kah-lohs) teacher
21.9a γινώσκομεν we-know ὅτι that ἀγαπᾷ loves ἡμᾶς us 21.9b ginōskomen (ghee-NOHS-koh-men) we-know hoti (HOH-tee) that agapa (ah-gah-PAH) he-loves hēmas (hay-MAHS) us
21.10a δοξάζομεν we-glorify τὸν the πατέρα Father ἡμῶν of-us 21.10b doxazomen (dohk-SAH-zoh-men) we-glorify ton (tohn) the patera (pah-TEH-rah) Father hēmōn (hay-MOHN) of-us
21.11a ἐν in ἡμῖν us οἰκεῖ dwells τὸ the πνεῦμα Spirit 21.11b en (ehn) in hēmin (hay-MIN) us oikei (oy-KAY) it-dwells to (toh) the pneuma (PNEW-mah) Spirit
21.12a ἀκούομεν we-hear τὴν the φωνὴν voice αὐτοῦ of-him 21.12b akouomen (ah-KOO-oh-men) we-hear tēn (tayn) the phōnēn (foh-NAYN) voice autou (ow-TOO) of-him
21.13a περιπατοῦμεν we-walk ἐν in τῷ the φωτί light 21.13b peripatoumen (peh-ree-pah-TOO-men) we-walk en (ehn) in tō (toh) the phōti (foh-TEE) light
21.14a αὐτὸς he ἔρχεται comes πρὸς to ἡμᾶς us 21.14b autos (ow-TOHS) he erchetai (EHR-kheh-tigh) comes pros (prohs) to hēmas (hay-MAHS) us
21.15a ἡμεῖς we οὖν therefore ἀγαπῶμεν let-us-love ἀλλήλους one-another 21.15b hēmeis (hay-MACE) we oun (oon) therefore agapōmen (ah-gah-POH-men) let-us-love allēlous (ahl-LAY-loos) one-another
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21.1 ἡμεῖς πιστεύομεν εἰς τὸν θεόν. We believe in God.
21.2 ὁ κύριος ἀγαπᾷ ἡμᾶς. The Lord loves us.
21.3 δίδωσιν ἡμῖν ὁ πατὴρ ἄρτον. The Father gives us bread.
21.4 τὸ εὐαγγέλιον ἡμῶν ἐστιν ἀληθές. Our gospel is true.
21.5 βλέπομεν τὸν Ἰησοῦν καὶ πιστεύομεν. We see Jesus and we believe.
21.6 ἡμεῖς μὲν εἰρήνην ἔχομεν. We indeed have peace.
21.7 ὁ θεὸς μεθ᾽ ἡμῶν ἐστιν. God is with us.
21.8 λέγει πρὸς ἡμᾶς ὁ διδάσκαλος. The teacher speaks to us.
21.9 γινώσκομεν ὅτι ἀγαπᾷ ἡμᾶς. We know that he loves us.
21.10 δοξάζομεν τὸν πατέρα ἡμῶν. We glorify our Father.
21.11 ἐν ἡμῖν οἰκεῖ τὸ πνεῦμα. The Spirit dwells in us.
21.12 ἀκούομεν τὴν φωνὴν αὐτοῦ. We hear his voice.
21.13 περιπατοῦμεν ἐν τῷ φωτί. We walk in the light.
21.14 αὐτὸς ἔρχεται πρὸς ἡμᾶς. He comes to us.
21.15 ἡμεῖς οὖν ἀγαπῶμεν ἀλλήλους. Therefore let us love one another.
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21.1 ἡμεῖς πιστεύομεν εἰς τὸν θεόν.
21.2 ὁ κύριος ἀγαπᾷ ἡμᾶς.
21.3 δίδωσιν ἡμῖν ὁ πατὴρ ἄρτον.
21.4 τὸ εὐαγγέλιον ἡμῶν ἐστιν ἀληθές.
21.5 βλέπομεν τὸν Ἰησοῦν καὶ πιστεύομεν.
21.6 ἡμεῖς μὲν εἰρήνην ἔχομεν.
21.7 ὁ θεὸς μεθ᾽ ἡμῶν ἐστιν.
21.8 λέγει πρὸς ἡμᾶς ὁ διδάσκαλος.
21.9 γινώσκομεν ὅτι ἀγαπᾷ ἡμᾶς.
21.10 δοξάζομεν τὸν πατέρα ἡμῶν.
21.11 ἐν ἡμῖν οἰκεῖ τὸ πνεῦμα.
21.12 ἀκούομεν τὴν φωνὴν αὐτοῦ.
21.13 περιπατοῦμεν ἐν τῷ φωτί.
21.14 αὐτὸς ἔρχεται πρὸς ἡμᾶς.
21.15 ἡμεῖς οὖν ἀγαπῶμεν ἀλλήλους.
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The first person plural pronoun in Koine Greek has four distinct forms, each used for a different grammatical function. Unlike English, which only distinguishes between subject form "we" and object form "us," Greek has four cases:
Complete Declension: Nominative: ἡμεῖς (hēmeis) - we (subject) Genitive: ἡμῶν (hēmōn) - of us, our Dative: ἡμῖν (hēmin) - to us, for us, in us, with us Accusative: ἡμᾶς (hēmas) - us (direct object)
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Case System: English relies on word order to show grammatical function, while Greek uses different word endings. In English, "we" must come before the verb, but in Greek, ἡμεῖς can appear anywhere in the sentence because its form shows it's the subject. -
Pronoun Dropping: Greek often omits the nominative pronoun ἡμεῖς because the verb ending already indicates "we." For example, πιστεύομεν alone means "we believe" - the -ομεν ending tells us the subject is "we." -
Genitive Case: Where English uses the possessive "our" or the phrase "of us," Greek uses the single form ἡμῶν. This can mean possession (our book), relationship (the God of us = our God), or source (from us). -
Dative Case: English uses various prepositions (to, for, in, with, by) plus "us," but Greek expresses all these relationships with the single form ἡμῖν, sometimes with a preposition, sometimes without.
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Identify the pronoun's function: Is it the subject doing the action? Use ἡμεῖς (nominative). -
Is it receiving the action directly? Use ἡμᾶς (accusative). -
Does it show possession or relationship? Use ἡμῶν (genitive). -
Is it the indirect object or does it follow prepositions like "in," "with," "to"? Use ἡμῖν (dative).
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Using the wrong case after prepositions: Different Greek prepositions require different cases. For example, πρός takes accusative (πρὸς ἡμᾶς), while ἐν takes dative (ἐν ἡμῖν). -
Always including the pronoun: English speakers often overuse ἡμεῖς because English always requires "we." In Greek, omit it when the verb ending is clear. -
Confusing ἡμῶν and ἡμῖν: The genitive ἡμῶν has a circumflex accent on the omega, while the dative ἡμῖν has a circumflex on the iota. The pronunciation differs significantly. -
Word order expectations: English speakers expect "we" to come first, but Greek word order is flexible. Don't be confused when ἡμεῖς appears at the end of a sentence for emphasis. -
Translating μεθ᾽ ἡμῶν: The preposition μετά becomes μεθ᾽ before the rough breathing of ἡμῶν. This means "with us," not "after us" (which would require accusative).
When ἡμεῖς is explicitly used with a verb that already has the "we" ending, it adds emphasis, similar to saying "we ourselves" in English. Compare: -
πιστεύομεν = we believe -
ἡμεῖς πιστεύομεν = WE believe (not someone else)
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Understanding the use of "we" in Koine Greek requires appreciating the communal nature of ancient Mediterranean society. Unlike modern Western individualism, the ancient world emphasized collective identity. This cultural reality profoundly shapes how ἡμεῖς functions in Greek texts.
In the New Testament and other Koine texts, "we" often carries theological weight. Early Christian communities understood themselves as a collective body, not merely as individuals who happened to share beliefs. When Paul writes ἡμεῖς, he's not just including himself with others grammatically; he's expressing a fundamental unity of believers.
The distinction between inclusive and exclusive "we" was contextually determined. Sometimes ἡμεῖς includes the readers (we all as believers), while other times it excludes them (we apostles, as opposed to you congregation). Greek doesn't grammatically mark this distinction, unlike some languages, so readers must infer from context.
In philosophical texts, Greek authors often use ἡμεῖς as a rhetorical device to include readers in the argument. Epictetus, for example, frequently shifts to "we" when discussing common human experiences or shared rational capacities. This creates solidarity between teacher and student.
The placement of ἡμεῖς in a sentence often reflects rhetorical emphasis rather than grammatical necessity. When placed first, it can contrast "we" with others. When placed after the verb, it might emphasize unity or agreement. This flexibility allowed ancient authors to craft nuanced meaning through word order.
Archaeological evidence from inscriptions shows how communities used "we" language in public declarations. Civic decrees often begin with formulas like "we, the council and people," emphasizing collective decision-making. This corporate language reinforced social cohesion and shared responsibility.
Understanding these cultural dimensions helps modern readers grasp why certain texts emphasize the pronoun when grammatically unnecessary, or why authors shift between singular and plural perspectives to make theological or philosophical points about human nature and community.
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From the First Epistle of John (1 John 1:6-8):
ἐὰν if εἴπωμεν we-say ὅτι that κοινωνίαν fellowship ἔχομεν we-have μετ᾽ with αὐτοῦ him καὶ and ἐν in τῷ the σκότει darkness περιπατῶμεν we-walk ψευδόμεθα we-lie καὶ and οὐ not ποιοῦμεν we-do τὴν the ἀλήθειαν truth ἐὰν if δὲ but ἐν in τῷ the φωτὶ light περιπατῶμεν we-walk ὡς as αὐτός he ἐστιν is ἐν in τῷ the φωτί light κοινωνίαν fellowship ἔχομεν we-have μετ᾽ with ἀλλήλων one-another καὶ and τὸ the αἷμα blood Ἰησοῦ of-Jesus τοῦ the υἱοῦ Son αὐτοῦ of-him καθαρίζει cleanses ἡμᾶς us ἀπὸ from πάσης all ἁμαρτίας sin ἐὰν if εἴπωμεν we-say ὅτι that ἁμαρτίαν sin οὐκ not ἔχομεν we-have ἑαυτοὺς ourselves πλανῶμεν we-deceive
ean (eh-AHN) if eipōmen (AY-poh-men) we-say hoti (HOH-tee) that koinōnian (koy-noh-NEE-ahn) fellowship echomen (EH-khoh-men) we-have met' (meht) with autou (ow-TOO) him kai (kigh) and en (ehn) in tō (toh) the skotei (SKOH-tay) darkness peripatōmen (peh-ree-pah-TOH-men) we-walk pseudometha (psew-DOH-meh-thah) we-lie kai (kigh) and ou (oo) not poioumen (poy-OO-men) we-do tēn (tayn) the alētheian (ah-LAY-thay-ahn) truth ean (eh-AHN) if de (deh) but en (ehn) in tō (toh) the phōti (foh-TEE) light peripatōmen (peh-ree-pah-TOH-men) we-walk hōs (hohs) as autos (ow-TOHS) he estin (ehs-TIN) is en (ehn) in tō (toh) the phōti (foh-TEE) light koinōnian (koy-noh-NEE-ahn) fellowship echomen (EH-khoh-men) we-have met' (meht) with allēlōn (ahl-LAY-lohn) one-another kai (kigh) and to (toh) the haima (HIGH-mah) blood Iēsou (ee-ay-SOO) of-Jesus tou (too) the huiou (hwee-OO) Son autou (ow-TOO) of-him katharizei (kah-thah-REE-zay) cleanses hēmas (hay-MAHS) us apo (ah-POH) from pasēs (PAH-says) all hamartias (hah-mahr-TEE-ahs) sin ean (eh-AHN) if eipōmen (AY-poh-men) we-say hoti (HOH-tee) that hamartian (hah-mahr-TEE-ahn) sin ouk (ook) not echomen (EH-khoh-men) we-have heautous (heh-ow-TOOS) ourselves planōmen (plah-NOH-men) we-deceive
ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετ᾽ αὐτοῦ καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν· ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτός ἐστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετ᾽ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας. ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν.
If we say that we have fellowship with him and walk in darkness, we lie and do not practice the truth. But if we walk in the light as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin. If we say that we have no sin, we deceive ourselves.
ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετ᾽ αὐτοῦ καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν· ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν ὡς αὐτός ἐστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετ᾽ ἀλλήλων καὶ τὸ αἷμα Ἰησοῦ τοῦ υἱοῦ αὐτοῦ καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας. ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν.
This passage masterfully demonstrates the various forms and uses of the first person plural in Koine Greek. The author employs both explicit pronouns and verbal forms to create a powerful rhetorical effect about Christian community and self-deception.
The subjunctive forms (εἴπωμεν, περιπατῶμεν, πλανῶμεν) with ἐάν create conditional statements that involve the readers directly. The use of "we" throughout makes these not abstract theological propositions but personal challenges to the community.
Note the progression of pronouns: the passage moves from the implicit "we" in the subjunctive verbs to the explicit ἡμᾶς (us) as the object of cleansing. This shift from subject to object emphasizes both human agency and divine action.
The reflexive pronoun ἑαυτούς (ourselves) in the final clause intensifies the tragedy of self-deception. By using "we deceive ourselves" rather than "we are deceived," John emphasizes personal responsibility within the community context.
The alternation between walking (περιπατῶμεν) in darkness and light creates a vivid metaphor drawn from common experience. The present tense suggests ongoing lifestyle, not momentary actions. The "we" language prevents readers from applying this only to others.
This passage exemplifies how Koine Greek's rich pronoun system enables nuanced theological discourse. The various forms of "we/us" create layers of meaning about community, confession, and cleansing that would require many more words to express in English.
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21.16a Παῦλος Paul καὶ and Τιμόθεος Timothy τοῖς to-the ἁγίοις saints χάριν grace ὑμῖν to-you 21.16b Paulos (POW-lohs) Paul kai (kigh) and Timotheos (tee-MOH-theh-ohs) Timothy tois (toys) to-the hagiois (hah-GHEE-oys) saints charin (KHAH-rin) grace hymin (hü-MIN) to-you
21.17a ἀδελφοί brothers γράφομεν we-write ὑμῖν to-you περὶ concerning τῆς the χαρᾶς joy ἡμῶν of-us 21.17b adelphoi (ah-dehl-FOY) brothers graphomen (GRAH-foh-men) we-write hymin (hü-MIN) to-you peri (peh-REE) concerning tēs (tace) the charas (khah-RAHS) joy hēmōn (hay-MOHN) of-us
21.18a ηὐχαριστοῦμεν we-thank τῷ to-the θεῷ God πάντοτε always περὶ concerning ὑμῶν you-all 21.18b ēucharistoumen (ew-khah-ris-TOO-men) we-thank tō (toh) to-the theō (theh-OH) God pantote (PAHN-toh-teh) always peri (peh-REE) concerning hymōn (hü-MOHN) you-all
21.19a ἐλπίζομεν we-hope ἐλθεῖν to-come πρὸς to ὑμᾶς you-all ἐν in τάχει quickness 21.19b elpizomen (ehl-PEE-zoh-men) we-hope elthein (ehl-THAYN) to-come pros (prohs) to hymas (hü-MAHS) you-all en (ehn) in tachei (TAH-khay) quickness
21.20a μέμνησθε remember ἡμῶν of-us ἐν in ταῖς the προσευχαῖς prayers ὑμῶν of-you 21.20b memnēsthe (MEHM-nays-theh) remember hēmōn (hay-MOHN) of-us en (ehn) in tais (tice) the proseuchais (prohs-ew-KHICE) prayers hymōn (hü-MOHN) of-you
21.21a ἐδέξασθε you-received τὴν the ἐπιστολὴν letter ἣν which ἐπέμψαμεν we-sent ὑμῖν to-you 21.21b edexasthe (eh-DEHK-sahs-theh) you-received tēn (tayn) the epistolēn (eh-pis-toh-LAYN) letter hēn (hayn) which epempsamen (eh-PEHMP-sah-men) we-sent hymin (hü-MIN) to-you
21.22a χαίρομεν we-rejoice ὅτι that ἀκούομεν we-hear καλὰ good-things περὶ concerning ὑμῶν you 21.22b chairomen (KHIGH-roh-men) we-rejoice hoti (HOH-tee) that akouomen (ah-KOO-oh-men) we-hear kala (kah-LAH) good-things peri (peh-REE) concerning hymōn (hü-MOHN) you
21.23a παρακαλοῦμεν we-exhort ὑμᾶς you ἀδελφοί brothers μένειν to-remain πιστούς faithful 21.23b parakaloumen (pah-rah-kah-LOO-men) we-exhort hymas (hü-MAHS) you adelphoi (ah-dehl-FOY) brothers menein (MEH-nayn) to-remain pistous (pis-TOOS) faithful
21.24a ἡ the ἀγάπη love ἡμῶν of-us πρὸς toward ὑμᾶς you μένει remains εἰς into τὸν the αἰῶνα age 21.24b hē (hay) the agapē (ah-GAH-pay) love hēmōn (hay-MOHN) of-us pros (prohs) toward hymas (hü-MAHS) you menei (MEH-nay) remains eis (ace) into ton (tohn) the aiōna (ay-OH-nah) age
21.25a γινώσκετε you-know τὴν the σπουδὴν eagerness ἡμῶν of-us ἰδεῖν to-see ὑμᾶς you 21.25b ginōskete (ghee-NOHS-keh-teh) you-know tēn (tayn) the spoudēn (spoo-DAYN) eagerness hēmōn (hay-MOHN) of-us idein (ee-DAYN) to-see hymas (hü-MAHS) you
21.26a ἀπαγγέλλομεν we-report ὑμῖν to-you ὅσα what ἐποίησεν did ὁ the κύριος Lord μεθ᾽ with ἡμῶν us 21.26b apangellomen (ah-pahn-GEHL-loh-men) we-report hymin (hü-MIN) to-you hosa (HOH-sah) what epoiēsen (eh-POY-ay-sehn) did ho (hoh) the kyrios (KÜ-ree-ohs) Lord meth' (mehth) with hēmōn (hay-MOHN) us
21.27a ἐὰν if ὁ the θεὸς God θελήσῃ wills ἐλευσόμεθα we-will-come καὶ and λαλήσομεν we-will-speak ὑμῖν to-you 21.27b ean (eh-AHN) if ho (hoh) the theos (theh-OHS) God thelēsē (theh-LAY-say) wills eleusometha (eh-lew-SOH-meh-thah) we-will-come kai (kigh) and lalēsomen (lah-LAY-soh-men) we-will-speak hymin (hü-MIN) to-you
21.28a προσευχόμεθα we-pray ὑπὲρ for ὑμῶν you ἵνα that δυναμωθῆτε you-be-strengthened 21.28b proseuchometha (prohs-ew-KHOH-meh-thah) we-pray hyper (hü-PEHR) for hymōn (hü-MOHN) you hina (HEE-nah) that dynamōthēte (dü-nah-moh-THAY-teh) you-be-strengthened
21.29a ἀσπάζονται greet ὑμᾶς you πάντες all οἱ the σὺν with ἡμῖν us ἀδελφοί brothers 21.29b aspazontai (ahs-PAH-zohn-tigh) greet hymas (hü-MAHS) you pantes (PAHN-tehs) all hoi (hoy) the syn (sün) with hēmin (hay-MIN) us adelphoi (ah-dehl-FOY) brothers
21.30a ἡ the χάρις grace τοῦ of-the κυρίου Lord ἡμῶν of-us μετὰ with πάντων all ὑμῶν of-you 21.30b hē (hay) the charis (KHAH-ris) grace tou (too) of-the kyriou (kü-REE-oo) Lord hēmōn (hay-MOHN) of-us meta (meh-TAH) with pantōn (PAHN-tohn) all hymōn (hü-MOHN) of-you
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21.16 Παῦλος καὶ Τιμόθεος τοῖς ἁγίοις χάριν ὑμῖν. Paul and Timothy to the saints, grace to you.
21.17 ἀδελφοί, γράφομεν ὑμῖν περὶ τῆς χαρᾶς ἡμῶν. Brothers, we write to you concerning our joy.
21.18 εὐχαριστοῦμεν τῷ θεῷ πάντοτε περὶ ὑμῶν. We thank God always concerning you all.
21.19 ἐλπίζομεν ἐλθεῖν πρὸς ὑμᾶς ἐν τάχει. We hope to come to you quickly.
21.20 μέμνησθε ἡμῶν ἐν ταῖς προσευχαῖς ὑμῶν. Remember us in your prayers.
21.21 ἐδέξασθε τὴν ἐπιστολὴν ἣν ἐπέμψαμεν ὑμῖν. You received the letter which we sent to you.
21.22 χαίρομεν ὅτι ἀκούομεν καλὰ περὶ ὑμῶν. We rejoice that we hear good things concerning you.
21.23 παρακαλοῦμεν ὑμᾶς, ἀδελφοί, μένειν πιστούς. We exhort you, brothers, to remain faithful.
21.24 ἡ ἀγάπη ἡμῶν πρὸς ὑμᾶς μένει εἰς τὸν αἰῶνα. Our love toward you remains forever.
21.25 γινώσκετε τὴν σπουδὴν ἡμῶν ἰδεῖν ὑμᾶς. You know our eagerness to see you.
21.26 ἀπαγγέλλομεν ὑμῖν ὅσα ἐποίησεν ὁ κύριος μεθ᾽ ἡμῶν. We report to you what the Lord did with us.
21.27 ἐὰν ὁ θεὸς θελήσῃ, ἐλευσόμεθα καὶ λαλήσομεν ὑμῖν. If God wills, we will come and speak to you.
21.28 προσευχόμεθα ὑπὲρ ὑμῶν ἵνα δυναμωθῆτε. We pray for you that you may be strengthened.
21.29 ἀσπάζονται ὑμᾶς πάντες οἱ σὺν ἡμῖν ἀδελφοί. All the brothers with us greet you.
21.30 ἡ χάρις τοῦ κυρίου ἡμῶν μετὰ πάντων ὑμῶν. The grace of our Lord be with you all.
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21.16 Παῦλος καὶ Τιμόθεος τοῖς ἁγίοις χάριν ὑμῖν.
21.17 ἀδελφοί, γράφομεν ὑμῖν περὶ τῆς χαρᾶς ἡμῶν.
21.18 εὐχαριστοῦμεν τῷ θεῷ πάντοτε περὶ ὑμῶν.
21.19 ἐλπίζομεν ἐλθεῖν πρὸς ὑμᾶς ἐν τάχει.
21.20 μέμνησθε ἡμῶν ἐν ταῖς προσευχαῖς ὑμῶν.
21.21 ἐδέξασθε τὴν ἐπιστολὴν ἣν ἐπέμψαμεν ὑμῖν.
21.22 χαίρομεν ὅτι ἀκούομεν καλὰ περὶ ὑμῶν.
21.23 παρακαλοῦμεν ὑμᾶς, ἀδελφοί, μένειν πιστούς.
21.24 ἡ ἀγάπη ἡμῶν πρὸς ὑμᾶς μένει εἰς τὸν αἰῶνα.
21.25 γινώσκετε τὴν σπουδὴν ἡμῶν ἰδεῖν ὑμᾶς.
21.26 ἀπαγγέλλομεν ὑμῖν ὅσα ἐποίησεν ὁ κύριος μεθ᾽ ἡμῶν.
21.27 ἐὰν ὁ θεὸς θελήσῃ, ἐλευσόμεθα καὶ λαλήσομεν ὑμῖν.
21.28 προσευχόμεθα ὑπὲρ ὑμῶν ἵνα δυναμωθῆτε.
21.29 ἀσπάζονται ὑμᾶς πάντες οἱ σὺν ἡμῖν ἀδελφοί.
21.30 ἡ χάρις τοῦ κυρίου ἡμῶν μετὰ πάντων ὑμῶν.
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The Hellenistic letter form demonstrates sophisticated uses of the first person plural that English speakers must understand to read ancient correspondence effectively. Letters create a unique dynamic between the writer(s) and recipients, shown through pronoun usage.
Opening Conventions: Ancient letters often begin with the sender's name followed by the recipients. The "we" language immediately establishes whether the letter represents one person or multiple senders. When Paul writes with Timothy, the "we" genuinely includes both, though Paul may shift to "I" for personal remarks.
Epistolary Plurals: Sometimes a single writer uses "we" as a literary device. This "epistolary plural" can indicate humility, authority, or include the recipients in shared experiences. Context determines whether ἡμεῖς means "I" or genuinely "we."
Relational Dynamics: Letters frequently alternate between ἡμῶν (our/of us) and ὑμῶν (your/of you) to emphasize the relationship between sender and recipient. Note how "our joy," "our love," and "our eagerness" create emotional bonds across distance.
Prayer Language: The formula "we thank" (εὐχαριστοῦμεν) and "we pray" (προσευχόμεθα) appears regularly in Hellenistic letters. These plurals may include the co-senders or the wider community joining in prayer.
Travel Plans: Future tense first person plurals (ἐλευσόμεθα - we will come) express intentions while acknowledging uncertainty, often qualified with "if God wills" (ἐὰν ὁ θεὸς θελήσῃ).
Greeting Formulas: The closing "all the brothers with us greet you" uses ἡμῖν to locate the community spatially and relationally. The greeting extends beyond the letter writers to include the whole community.
Key Differences from Modern Letters: Modern English letters rarely use "we" unless genuinely representing multiple people. Ancient letters freely moved between singular and plural to create different effects. Understanding these conventions prevents misreading the text's meaning.
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