Lexical Summary emos: My, mine Original Word: ἐμός Strong's Exhaustive Concordance of me, mine own, my. From the oblique cases of ego (emoi, emou, eme); my -- of me, mine (own), my. see GREEK ego see GREEK emoi see GREEK emou see GREEK eme HELPS Word-studies 1699 emós (from 1700 /emoú, "my, mine") – an emphatic "possessive pronoun for the first person ('mine')" (J. Thayer), "representing the emphasized genitive (emou, 'mine,' Abbott-Smith). [See also the unemphatic form 3450 /moú ("mine, my").] NAS Exhaustive Concordance Word Originfrom the oblique cases of egó, first pers. poss. pronoun Definition my NASB Translation mine (14), own (11). Thayer's Greek Lexicon STRONGS NT 1699: ἐμόςἐμός, ἐμή, ἐμόν (from ἐμοῦ), possessive pronoun of the first person, mine; a. that which I have; what I possess: John 4:34; John 13:35; ( b. proceeding from me: οἱ ἐμοί λόγοι, Mark 8:38; Luke 9:26 (here Tr marginal reading brackets λόγοι); ὁ λόγος ὁ ἐμός, John 8:37; ἡ ἐντολή ἡ ἐμή, John 15:12; ἡ ἐμή διδαχή, John 7:16, and in other examples c. pertaining or relating to me; α. appointed for me: ὁ καιρός ὁ ἐμός, John 7:6. β. equivalent to a genitive of the object: ἡ ἐμή ἀνάμνησις, Luke 22:19; 1 Corinthians 11:24; examples from Greek writings are given by Winers Grammar, § 22, 7; (Kühner, § 454, Anm. 11; Krüger, § 47, 7, 8). γ. ἐστιν ἐμόν it is mine, equivalent to, it rests with me: Matthew 20:23; Mark 10:40. In connecting the article with this pronoun the N. T. writings do not deviate from Attic usage; cf. Buttmann, § 124, 6. Strong’s Greek 1699 embraces the sphere of “belonging to me” and appears seventy-six times, concentrating in the writings of John and Paul. By attaching a first-person possessive force to persons, things, or abstract realities, the term highlights not merely ownership but relationship, responsibility, and identity before God. Christological Usage 1. Claim of Divine Mission Jesus repeatedly employs ἐμός to affirm that His mission, teaching, and timing derive from the Father: Each assertion underscores the Son’s unique authority and submission within the Godhead, revealing both unity and distinction. 2. Possession of Disciples The pronoun locates believers within Christ’s personal domain, assuring them of His intimate knowledge and safeguarding love. 3. Joy, Command, and Peace Jesus shares His own inner life with followers: “These things I have spoken to you so that My joy may be in you” (John 15:11); “My peace I give to you” (John 14:27). The transfer of what is “mine” to the disciples grounds Christian experience in the very resources of the Son of God. Father-Son Perichoresis John 16:15 unites all divine possessions in mutual indwelling: “Everything that belongs to the Father is Mine.” The reciprocal use of ἐμός within Trinitarian speech defends the full deity of Christ and guards against any notion of independent, competing wills inside the Godhead. Ecclesiological Implications When Jesus calls disciples “My friends” (John 15:14) or “My disciples” (John 13:35), ἐμός establishes covenant identity. The church exists as the personal property of Christ, purchased by His blood (implicit in Luke 22:19; 1 Corinthians 11:24-25). Therefore local assemblies are not autonomous entities but stewardships entrusted to shepherds on behalf of the Chief Shepherd. Soteriological Emphasis “My Father, whom You say is your God, glorifies Me” (contrast of ἐμός and ὑμέτερος in John 8:54). Salvation turns the sinner from self-possession to Christ-possession. Romans 10:1 (“My heart’s desire and prayer to God for Israel is for their salvation”) exhibits Paul’s own use, echoing his longing that others become the Lord’s own possession. Apostolic Self-Identification Paul and Peter employ ἐμός/ἐμῇ to mark the authenticity of their words and labors: The personal pronoun becomes a seal of apostolic authority and pastoral affection, distinguishing genuine epistles from forgeries and revealing the human instrument through which Christ speaks. Pastoral Expressions of Joy and Concern John writes, “I have no greater joy than to hear that my children are walking in the truth” (3 John 4). The possessive pronoun intertwines the shepherd’s joy with the spiritual welfare of his flock, modeling pastoral care rooted in personal investment. Eschatological Dimensions Christ’s final appraisal will separate what is truly His from what is not (Mark 8:38; Luke 9:26; Revelation 2:20). The repeated “My” in these warnings intensifies personal accountability to the Lord, foreshadowing the judgment seat where every work will be evaluated in relation to Christ’s ownership. Liturgical and Sacramental Contexts During the institution of the Supper, Jesus identifies the bread as “My body” and the cup as “My blood” (Luke 22:19; 1 Corinthians 11:24-25). The possessive frames the ordinance as direct participation in the self-offering of Christ, a continuing proclamation of the gospel until He comes. Practical Ministry Applications • Assurance – Believers rest in the certainty that they are Christ’s personal possession (John 10:27-29). Summary Strong’s Greek 1699 in its various forms weaves a rich tapestry of possession that moves from the inner Trinitarian fellowship to the believer’s daily walk. Whether on the lips of Christ asserting divine prerogatives, or in apostolic hands authenticating epistles, the pronoun continually calls the reader to recognize whose they are, whom they serve, and whose glory they seek. Englishman's Concordance Matthew 18:20 PPro-AN1SGRK: εἰς τὸ ἐμὸν ὄνομα ἐκεῖ KJV: gathered together in my name, there INT: unto my name there Matthew 20:15 PPro-DN1P Matthew 20:23 PPro-NN1S Matthew 25:27 PPro-AN1S Mark 8:38 PPro-AM1P Mark 10:40 PPro-NN1S Luke 9:26 PPro-AM1P Luke 15:31 PPro-NN1P Luke 22:19 PPro-AF1S John 3:29 PPro-NF1S John 4:34 PPro-NN1S John 5:30 PPro-NF1S John 5:30 PPro-AN1S John 5:47 PPro-DN1P John 6:38 PPro-AN1S John 7:6 PPro-NM1S John 7:8 PPro-NM1S John 7:16 PPro-NF1S John 7:16 PPro-NF1S John 8:16 PPro-NF1S John 8:31 PPro-DM1S John 8:37 PPro-NM1S John 8:43 PPro-AF1S John 8:43 PPro-AM1S John 8:51 PPro-AM1S Strong's Greek 1699 |
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