:--I, me.
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Ego is the Greek first-person pronoun, translated according to case and number as I, me, we, or us. Because Greek verbs often signal their subject through their endings, an explicit ego may clarify contrast or add prominence, though context must establish whether emphasis is present.
Reader summary
Full entry for ἐγώ (G1473) · Open the biblical lexicon
Ego is the Greek first-person pronoun, translated according to case and number as I, me, we, or us. Because Greek verbs often signal their subject through their endings, an explicit ego may clarify contrast or add prominence, though context must establish whether emphasis is present.
The BSB source-word alignment has 2,585 aligned rows for this entry. Common renderings include me (612), My (467), I (365), us (261), Our (235).
The source-word alignment first shows this entry at Matthew 1:23. Its strongest book concentrations include John (513), Acts (310), Luke (283), Matthew (261).
This entry includes 30 verse guides that explain exact original-language forms in context.
Ego is the Greek first-person pronoun, translated according to case and number as I, me, we, or us. Because Greek verbs often signal their subject through their endings, an explicit ego may clarify contrast or add prominence, though context must establish whether emphasis is present. The pronoun always requires a speaker. John the Baptist’s “I baptize” belongs to his humble witness to the stronger One.
Jesus’ first-person sayings identify Him and His saving relation to His people. Paul’s “I have been crucified with Christ” describes union with Christ, not self-erasure or a universal mystical formula. Ego can make testimony personal, but the pronoun does not make a statement true or self-centered. Faithful teaching identifies the speaker, audience, predicate, and larger argument.
Ego marks first-person reference in singular and plural forms. Its force ranges from ordinary speaker tracking to contrast or emphasis, with the discourse identifying whose “I” or “we” is speaking.
I baptize you with water for repentance, but after me will come One more powerful than I, whose sandals I am not worthy to carry. He will baptize you with the Holy Spirit and with fire.
John distinguishes his own baptism from the greater One who comes after him. The pronoun helps mark speaker, humility, and contrast.
I and the Father are one.”
Jesus speaks in the first person alongside the Father. The pronoun serves the statement, but the whole clause supplies the Christological force.
Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through Me.
Jesus names Himself as the way, truth, and life. The first-person form makes the claim personal and direct.
I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave Himself up for me.
Paul uses first-person language to describe union with Christ, death to the old self, and life by faith.
I am the vine and you are the branches. The one who remains in Me, and I in him, will bear much fruit. For apart from Me you can do nothing.
Jesus uses first-person speech to identify Himself as the vine and to define dependence on Him.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Verse-level guides showing how this original-language form works in its specific context, including grammar, verse function, and guarded interpretation.
Greek word. :--I, me.
Textus Receptus witness, full corpusGreek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
16 of 2,682 Greek text appearances shown. Linked morphology labels have verse guides.
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Read verseFull New Testament corpus: 260 chapters, 7,957 verses, 140,628 tokens. Data source: honza/textus-receptus (data only), with authority check against byztxt/greektext-textus-receptus.
How this word appears across different grammatical cases and numbers.
This word appears as a noun across 8 case and number patterns. The form changes show how the word functions in a sentence; they do not change the basic lexical meaning by themselves.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
Ego keeps biblical testimony attached to the person who speaks. John the Baptist’s first person in Matthew 3:11 defines his limited ministry in contrast with the coming Christ who baptizes with the Holy Spirit. Jesus’ “I” sayings in John disclose His unique identity and saving sufficiency; they cannot be transferred to teachers or disciples. Galatians 2:20 gives Paul’s personal confession of union with Christ and faith in the Son who loved him and gave Himself for him, while also expressing a gospel reality shared by believers.
John 15:5 distinguishes Jesus as the vine from disciples as branches and makes fruitfulness dependent on remaining in Him. Careful preaching therefore asks whose voice is heard, what that speaker alone may claim, and how the passage authorizes any wider application.
Gal.2.20
Ego is the nominative singular first-person pronoun and belongs to a case-inflected paradigm that also supplies forms translated me, my, we, and us. Since finite Greek verbs normally encode person and number, an explicit pronoun can mark contrast, topic continuity, or prominence, but not every explicit occurrence bears the same emphasis. The local artifact currently groups about 2,572 occurrences across the paradigm.
Scripture preserves first-person speech from God, prophets, kings, apostles, worshipers, and ordinary people. Each voice must remain attached to its speaker and covenant setting. The New Testament’s strongest first-person claims about salvation belong to Christ, while apostolic and believer testimony depends on His work. Canonical reading neither erases personal testimony nor lets a human “I” occupy the place of the Lord.