εἴδω,
ἴδω, Latin
video, [Sanskrit
vid, perfect
vêda know, vind-â-mi find, (cf. Vedas); Curtius, § 282], an obsolete form of the present tense, the place of which is supplied by
ὁράω. The tenses coming from
εἴδω and retained by usage form two families, of which one signifies
to see, the other
to know.
I. 2 aorist
εἶδον, the common form, with the term. of the 1 aorist (see references under the word
ἀπέρχομαι, at the beginning)
εἶδα,
Revelation 17:3 L,
6 L T Tr; 1 person plural
εἴδαμεν,
L T Tr WH in
Acts 4:20;
Mark 2:12;
Tr WH in
Matthew 25:37; WH in
Matthew 25:38;
Mark 9:38;
Luke 9:49;
3 person plural
εἶδαν,
T WH in
Luke 9:32; Tr WH in
Luke 10:24;
Acts 6:15;
Acts 28:4;
T Tr WH in
Mark 6:50;
L T Tr WH in
John 1:39 (
John 1:40);
Acts 9:35;
Acts 12:16; WH in
Mark 6:33; add
ἴδαν Tdf. in
Matthew 13:17;
Luke 10:24;
ἴδον (an epic form, cf. Matthiae, i., p. 564; [Veitch, p. 215]; very frequent in the
Sept. and in 1 Macc., cf. Grimm on 1 Macc., p. 54; on the frequent interchange of
ἴδον and
εἶδον in manuscripts, cf.
Jacobs ad Achilles Tatius 2, 24; [
WHs Appendix, pp. 162, 164;
Tdf. Sept. Proleg., p. 60;
N. T. Proleg., p. 89; Buttmann, 39 (34)]),
Tdf. in
Revelation 4:1;
Revelation 6:1,
2,
5,
8,
9,
12;
Revelation 7:1, etc.; 3 person singular
ἴδεν,
Tdf. in
Luke 5:2;
Revelation 1:2; 2 person plural
ἴδετε,
Philippians 1:30 Rec.;
3 person plural
ἴδον,
Tdf. in [
Luke 2:20];
John 19:6; subjunctive
ἴδω; imperative
ἴδε (Attic
ἰδέ cf. Winers Grammar, § 6, 1 a.; [Buttmann, 62 (54);
Göttling, Accentl. 52]), [2 person plural
ἴδετε,
John 1:39 (40)R G L]; infinitive
ἰδεῖν; participle
ἰδών; (
Sept. mostly for
רָאָה sometimes for
חָזָה and
יָדַע );
to see (have seen),
be seeing (saw),
i. e.
1. to perceive (with the eyes; Latin
conspicere, German
erblicken);
a. universally,
τινά or
τί:
Matthew 2:2;
Matthew 4:16;
Matthew 14:14;
Matthew 28:6;
Mark 1:10,
16;
Mark 2:14;
Luke 5:26;
Luke 7:22;
John 1:47f (
John 1:48f);
John 6:26;
19:6;
Acts 9:35;
Acts 12:16;
Galatians 1:19;
1 Timothy 6:16, and very often.
οὐδέποτε οὕτως εἴδομεν we never saw in such fashion,
i. e. such a sight never befell us,
Mark 2:12, old German
also hat man nicht gesehen, seit etc.; cf. Kuinoel ad Mat., p. 280 edition 4.
ἰδεῖν τι and
ἀκοῦσαί τι are conjoined in
Luke 7:22;
Acts 22:14;
1 Corinthians 2:9;
James 5:11;
ἰδεῖν and
ἰδεῖν τι are also used by those to whom something is presented in vision, as the author of the Apocalypse relates that he
saw this or that:
Revelation 1:12,
17;
Revelation 4:1 [here
εἶδον κ.
ἰδού a formula peculiar to Rev.; see
ἰδού, at the end];
Rev 5:1f,
6,
11;
6:9;
7:1,
9, etc.;
John 12:41;
ἰδεῖν ὅραμα Acts 10:17;
Acts 16:10;
ἰδεῖν ἐν ὁράματι,
Acts 9:12 [R G]; Acts 10:3;
ἐν τῇ ὁράσει,
Revelation 9:17; elliptically
ἰδεῖν τι ἔκ τινος namely,
ἐκπορευθέν,
Revelation 16:13, cf.
Revelation 1:16; Hebraistically (on which see Winers Grammar, § 45, 8; Buttmann, § 144, 30)
ἰδὼν εἶδον I have surely seen:
Acts 7:34 after
Exodus 3:7. Frequent in the historical books of the
N. T. is the participle
ἰδών,
ἰδόντες, continuing the narrative, placed before a finite verb, and either having an accusative added, as in
Matthew 2:10;
Matthew 3:7;
Matthew 5:1;
Matthew 8:34;
Mark 5:22;
Mark 9:20;
Luke 2:48;
Luke 7:13;
John 5:6;
John 6:14;
Acts 13:12;
Acts 14:11, etc.; or the accusative is omitted, as being evident from the context:
Matthew 9:8,
11;
Matthew 21:20;
Mark 10:14;
Luke 1:12;
Luke 2:17;
Acts 3:12;
Acts 7:31, etc.
b. with the accusative of a person or a thing, and a participle [cf. Winer's Grammar, § 45, 4 a.]:
Matthew 3:7,
16;
Matthew 8:14;
Mark 1:16;
Mark 6:33;
Luke 9:49;
Luke 21:2;
John 1:33,
47f (
John 1:48f);
Acts 3:9;
Acts 11:13;
1 Corinthians 8:10;
1 John 5:16;
Revelation 9:1, and often.
c. followed by
ὅτι:
Mark 2:16 L T Tr WH; Mark 9:25;
John 6:22,
24, etc.
d. followed by an indirect question with the indicative: with
τίς,
Luke 19:3; with
τί,
Mark 5:14; with
πηλίκος,
Galatians 6:11.
e. ἔρχου καὶ ἴδε, a formula of invitation, the use of which leaves the object of the seeing to be inferred by the hearers from the matter under consideration:
John 11:34 (
John 11:35);
John 1:46 (
John 1:47) (here
ἴδε is equivalent to
by seeing learn, namely, that Jesus is the Messiah), and Griesbach in
Revelation 6:1,
5; plural
John 1:39 (
John 1:40) (where
T Tr WH ἔρχ.
κ.
ὄψεσθε). The Rabbis use the phrases
וחזי תא and
וראה בא to command attention.
f. ἰδεῖν used absolutely and
πιστεύειν are contrasted in
John 20:29.
2. like the Latin
video,
to perceive by any of the senses:
Matthew 27:54;
Mark 15:39;
Luke 17:15.
3. universally,
to perceive, notice, discern, discover:
τὴν πίστιν αὐτῶν,
Matthew 9:2;
τὰς ἐνθυμήσεις αὐτῶν,
Matthew 9:4 (where
L Tr WH text
εἰδώς for
ἰδών);
τ.
διαλογισμὸν τῆς καρδίας αὐτῶν,
Luke 9:47 [T WH text Tr marginal reading
εἰδώς];
ἴδε with the accusative of the thing,
Romans 11:22; followed by
ὅτι,
Matthew 27:3,
24;
Acts 12:3;
Acts 14:9;
Acts 16:19;
Galatians 2:7,
14;
ἴδε,
ὅτι,
John 7:52;
ἰδεῖν τινα,
ὅτι,
Mark 12:34 [Tr brackets the accusative].
4. to see, i. e. to turn the eyes, the mind, the attention to anything;
a. to pay attention, observe: followed by
εἰ interrogative
Matthew 27:49; by
ποταπός,
1 John 3:1.
b. περί τινος (cf. Latin
videre de allqua re),
to see about something [A. V. to consider of],
i. e. to ascertain what must be done about it,
Acts 15:6.
c. to inspect, examine:
τί,
Luke 14:18.
d. τινά,
to look at, behold:
John 21:21;
Mark 8:33.
5. to experience, τί, any state or condition [cf. Winer's Grammar, 17]: as
τὸν θάνατον,
Luke 2:26;
Hebrews 11:5, (Josephus, Antiquities 9, 2, 2 [
οἶδεν] cf.
John 8:51 (Psalm 88:49 (
Ps. 89:49);
τὴν διαφθοράν, to pass into a state of corruption, be dissolved,
Acts 2:27,
31;
Acts 13:35-37 (Psalm 15:10 (
Ps. 16:10));
τὴν βασιλ.
τ.
θεοῦ, to partake of salvation in the kingdom of God,
John 3:3;
πένθος,
Revelation 18:7;
τὴν δόξαν τοῦ θεοῦ, by some marvellous event get a signal experience of the beneficent power of God,
John 11:40;
στενοχωρίας,
1 Macc. 13:3 (
ἀλοχου χάριν, Homer, Iliad 11, 243); on the same use of the verb
רָאָה and the Latin
videre, cf.
Gesenius, Thesaurus 3, p. 1246.
ἡμέραν, to live to see a day (a time) and enjoy the blessings it brings:
ἡμέρας ἀγαθάς,
1 Peter 3:10 from
Psalm 33:13 (
Ps. 34:13);
τὴν ἡμέραν ἐμήν (Christ's language) the time when I should exercise my saving power on earth,
John 8:56;
εἶδε namely,
τ.
ἡμ.
ἐμήν, from the abode of the blessed in paradise he in spirit saw my day, ibid. (see
ἀγαλλιάω, under the end);
ἐπιθυμήσετε μίαν τῶν ἡμερῶν...
ἰδεῖν, ye will wish that even a single day of the blessed coming age of the Messiah may break upon your wretched times,
Luke 17:22; so in Greek writings, especially the poets,
ἦμαρ,
ἡμέραν ἰδεῖν, in Latin
videre diem; cf. Kuinoel on
John 8:56.
6. with the accusative of person
to see i. e. have an interview with, to visit:
Luke 8:20;
John 12:21;
Acts 16:40;
Acts 28:20;
Romans 1:11;
1 Corinthians 16:7;
Philippians 1:27;
1 Thessalonians 3:6;
2 Timothy 1:4;
3 John 1:14;
τὸ πρόσωπον τίνος:
1 Thessalonians 2:17;
1 Thessalonians 3:10 (Lucian, dial. d. 24, 2 [cf. Rutherford on
Babrius 11, 9]); with an accusative of place,
to visit, go to:
Acts 19:21.
[Synonyms: 'When εἶδον, ἰδεῖν are called "momentary preterites," it must not be supposed that thereby a quickly-past action is designated; these forms merely present the action without reference to its duration... The unaugmented moods, too, are not exclusively past, but present or future as well — the last most decidedly in the imperative. Now it is obvious that when a perception is stated without regard to its duration, its form or mode cannot have prominence; hence ἰδεῖν is much less physical than ὁρᾶν. ἰδεῖν denotes to perceive with the eyes; ὁρᾶν [which see], on the other hand, to see, i. e. it marks the use and action of the eye as the principal thing. Perception as denoted by ἰδεῖν when conceived of as completed, permits the sensuous element to be forgotten and abides merely as an activity of the soul; for οἶδα, εἰδέναι, signifies not "to have seen," but "to know" Schmidt, chapter 11. Compare: ἀπ-, ἐπ-, προ-, συν-, ὑπερεἶδον.]
II. 2 perfect
οἶδα,
οἶδας (
1 Corinthians 7:16;
John 21:15, for the more common
οἶσθα),
οἴδαμεν (for
ἴσμεν, more common in Greek),
οἴδατε (
ἴστε, the more usual classic form, is found only in
Ephesians 5:5 G L T Tr WH and
Hebrews 12:17, [probably also in
James 1:19 according to the reading of
L T Tr WH; but see below]),
οἴδασι (and once the Attic
ἴσασι,
Acts 26:4), imperative
ἴστε, once,
James 1:19 L T Tr WH, [but see above], subjunctive
εἰδῶ, infinitive
εἰδέναι, participle
εἰδώς,
εἰδυῖα (
Mark 5:33;
Acts 5:7); pluperfect
ᾔδειν, 2 person everywhere
ᾔδεις, 3 person
ᾔδει, plural 2 person
ᾔδειτε, 3 person
ᾔδεισαν (for the more common
ἠδεσαν [Veitch, p. 218; Buttmann, 43 (38)]); future
ἐιδήσω (
Hebrews 8:11); cf. Winers Grammar, 84 (81); Buttmann, 51 (44);
Sept. chiefly for
יָרִע; like the Latin
novi it has the signification of a present
to know, understand; and the pluperfect the significance of an imperfect; [cf. Winer's Grammar, 274 (257)].
1. to know: with the accusative of the thing,
Matthew 25:13;
Mark 10:19;
John 10:4;
John 13:17;
John 14:4;
Acts 5:7;
Romans 7:7;
1 Corinthians 2:2;
Revelation 2:2,
9, etc.;
τοῦτο [
Rec.; others have
πάντα] followed by
ὅτι, etc.
Jude 1:5; with the accusative of person,
Matthew 26:72,
74;
John 1:31;
John 6:42;
Acts 3:16;
2 Corinthians 5:16, etc.;
τὸν θεόν,
Titus 1:16, cf.
John 8:19;
John 15:21; Gentiles are called
οἱ μὴ εἰδότες τ.
θεόν in
1 Thessalonians 4:5;
2 Thessalonians 1:8, cf.
Galatians 4:8; the predicate of the person is added (as often in Attic),
εἰδὼς αὐτὸν ἄνδρα δίκαιον, namely,
ὄντα,
Mark 6:20 [Buttmann, 304 (261)]; in the form of a participle
2 Corinthians 12:2. to an accusative of the object by attraction (Winers Grammar, § 66, 5 a.; Buttmann, 377 (323)) an epexegetical clause is added [cf. especially Buttmann, 301 (258)], with
ὅτι,
1 Corinthians 16:15;
2 Corinthians 12:3;
Acts 16:3; or an indirect question [Buttmann, 250f (215f)],
Mark 1:24;
Luke 4:34;
Luke 13:25,
27;
John 7:27;
John 9:29.
εἰδέναι is used with the accusative and infinitive in
Luke 4:41;
1 Peter 5:9; followed by
ὅτι,
Matthew 9:6;
John 19:35;
Acts 2:30;
Romans 5:3, and very often;
οἴδαμεν followed by
ὅτι is not infrequently, so far as the sense is concerned, equivalent to
it is well known, acknowledged:
Matthew 22:16;
Luke 20:21;
John 3:2;
John 9:31;
Romans 2:2;
Romans 3:19;
Romans 7:14;
Romans 8:22,
28;
2 Corinthians 5:1;
1 Timothy 1:8;
1 John 3:2;
1 John 5:20; cf. Lightfoot [in his Horae Hebrew et Talm.] and Baumg.-Crusius on
John 3:2. frequent, especially in Paul, is the interrogative formula
οὐκ οἴδατε and
ἤ οὐκ οἴδατε ὅτι, by which something well known is commended to one for his thoughtful consideration:
Romans 11:2;
1 Corinthians 3:16;
1 Corinthians 5:6;
1 Corinthians 6:2f,
9,
15f,
19;
1 Corinthians 9:13,
24;
οὐκ οἴδατε followed by an indirect question.
Luke 9:55 [
Rec.];
οὐκ οἶδας ὅτι,
John 19:10;
οὐκ ᾔδειτε,
Luke 2:49;
εἰδέναι followed by an indirect question. [cf. Buttmann, as above],
Matthew 26:70;
John 9:21,
25,
30;
John 14:5;
John 20:13;
1 Corinthians 1:16;
1 Corinthians 7:16;
2 Corinthians 12:2;
Romans 8:26;
Ephesians 6:21;
1 Timothy 3:15, and very often.
2. to know, i. e. get knowledge of, understand, perceive;
a. any fact: as,
τὰς ἐνθυμήσεις,
Matthew 12:25;
τὴν ὑπόκρισιν,
Mark 12:15;
τοὺς διαλογισμοὺς αὐτῶν,
Luke 6:8;
Luke 11:17; with the addition of
ἐν ἑαυτῷ followed by
ὅτι,
John 6:61.
b. the force and meaning of something, which has a definite meaning:
1 Corinthians 2:11f;
τὴν παραβολήν,
Mark 4:13;
μυστήρια,
1 Corinthians 13:2; followed by an indirect question.
Ephesians 1:18.
c. as in classical Greek, followed by an infinitive in the sense of
to know how (Latin
calleo,
to be skilled in):
Matthew 7:11;
Luke 11:13;
Luke 12:56;
Philippians 4:12;
1 Thessalonians 4:4;
1 Timothy 3:5;
James 4:17;
2 Peter 2:9;
ὡς οἴδατε, namely,
ἀσφαλίσασθαι,
Matthew 27:65.
3. Hebraistically,
εἰδέναι τινά to have regard for one, cherish, pay attention to:
1 Thessalonians 5:12 (
Sept. Genesis 39:6 for
יָדַע ). [
Synonym: see
γινώσκω.]
Verse-Reference
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