1700. emou
Lexical Summary
emou: of me, my

Original Word: ἐμοῦ
Part of Speech: Pronoun
Transliteration: emou
Pronunciation: eh-MOO
Phonetic Spelling: (em-oo')
KJV: me, mine, my
NASB: mine
Word Origin: [a prolonged form of G3449 (μόχθος - hardship)]

1. of me

Strong's Exhaustive Concordance
me, mine, my.

A prolonged form of mochthos; of me -- me, mine, my.

see GREEK mochthos

HELPS Word-studies

1700 emoúof me (i.e. "mine, my"); "the emphatic form of 3450 /moú (S. Zodhiates, Dict), i.e. the marked (emphatic) way of saying "mine" (note the prefixed epsilon, "e").

1700 /emoú ("mine, my") then is an "emphasized possessive" (F. Blass, 168), used in place of the unemphatic form, 3450 /moú ("mine, my"). Example: Lk 24:44: "Now He said to them, 'These are My words which I spoke to you while I was still with you, that all things which are written about Me (peri emou) in the Law of Moses and the Prophets and the Psalms must be fulfilled' " (NASU).

["As it belongs (pertains) to Me" stresses how Jesus is the God-man, incarnating from eternity.]

NAS Exhaustive Concordance
Word Origin
emph. form of mou, see egó
NASB Translation
mine (1).

Topical Lexicon
Scope and Definition

ἐμοῦ is the emphatic genitive singular of ἐγώ, meaning “of me” or “my,” conveying personal ownership, relationship, or authorship. Though catalogued separately by Strong as 1700, modern databases list its occurrences under the root pronoun and therefore record no independent count. The form nevertheless pervades the New Testament, especially in the words of Jesus and in apostolic testimony.

Emphatic Genitive and Its Force

Where the enclitic form μου may express possession in a neutral sense, ἐμοῦ adds rhetorical weight. By fronting personal involvement, it underlines intimacy (“my Father”), exclusive claim (“my disciples”), or direct source (“from me”). The emphatic force invites hearers to consider not merely an object owned or an action performed but the very person who stands behind the statement.

Divine Self-Disclosure in the Gospels

Jesus frequently employs ἐμοῦ when revealing His unique relationship to the Father and His authority over salvation:

John 6:40 – “For this is the will of My Father, that everyone who looks to the Son and believes in Him shall have eternal life.”
John 14:10 – “Do you not believe that I am in the Father, and the Father is in Me?”

These declarations unite Christ’s person and work. The emphatic pronoun guards the distinction between Christ and all created messengers while affirming His co-equality with the Father.

Covenant and Possession Language

When the Lord speaks of His people or His commands, ἐμοῦ frames a covenantal relationship:

John 10:27 – “My sheep listen to My voice; I know them, and they follow Me.”
John 15:10 – “If you keep My commandments, you will remain in My love.”

Covenant fidelity is defined not by abstract law but by belonging to the covenant-Maker Himself. The flock is “mine,” the command is “mine,” the love is “mine.” Through ἐμοῦ the believer is drawn into a living bond with the Shepherd.

Call to Discipleship

Jesus connects discipleship to self-denial and identification with Him:

Luke 9:23 – “If anyone desires to come after Me, he must deny himself, take up his cross daily, and follow Me.”
Matthew 11:29 – “Take My yoke upon you and learn from Me, for I am gentle and humble in heart.”

Here ἐμοῦ (or its cognate forms) intensifies the personal dimension. Discipleship is not adherence to a philosophy but attachment to the Person who issues the command.

Apostolic Proclamation

Paul employs the emphatic genitive to emphasize the divine origin of the message entrusted to him:

Galatians 1:11–12 – “I certify to you, brothers, that the gospel I preached is not according to man. I did not receive it from any man, nor was I taught it; rather, it came by revelation from Jesus Christ.”

Though Paul speaks of “my gospel” (Romans 2:16; 16:25) he insists that its source is Christ, not human invention. The pronoun thus underlines stewardship rather than ownership.

Prayer and Worship

Believers address God with forms of ἐμοῦ that confess dependence and intimacy:

Luke 1:47 – “My spirit rejoices in God my Savior.”
John 20:28 – “Thomas answered Him, ‘My Lord and my God!’”

Such prayers remind the church that worship is relational; the covenant God is personally possessed and personally possessing.

Septuagint Background

The Greek Old Testament paves the way for New Testament usage. Yahweh’s covenant refrain, “I will be their God, and they will be My people” (Jeremiah 31:33 LXX), foreshadows the fuller revelation in Christ. The emphatic genitive underscores divine initiative in redemption and ownership, themes the New Testament amplifies.

Doctrinal Observations

1. Christology: ἐμοῦ safeguards the personal, incarnate character of revelation, countering any tendency to depersonalize truth.
2. Soteriology: Salvation involves transfer of ownership—believers are “not their own” but “bought with a price” (1 Corinthians 6:19–20).
3. Ecclesiology: The church is “My church” (Matthew 16:18), resting on Christ’s authority rather than human institution.
4. Eschatology: Final judgment pivots on relationship to Christ (“Whoever is ashamed of Me… the Son of Man will be ashamed of him,” Luke 9:26).

Practical Ministry Applications

• Preaching should highlight the Person behind every imperative of Scripture, encouraging hearers to respond to Christ Himself.
• Pastoral counseling may draw on passages containing ἐμοῦ to assure believers of Christ’s personal care (“Cast all your anxiety on Him,” 1 Peter 5:7, rooted in covenant belonging).
• Worship planning benefits from songs and readings that confess “my Lord” and “my Redeemer,” nurturing affectionate faith rather than mere acknowledgment of doctrine.
• Discipleship curricula should move learners from abstract principles toward relational obedience, echoing Jesus’ “Learn from Me.”

In sum, ἐμοῦ serves as a grammatical yet profoundly theological bridge between the divine “I” and redeemed humanity. It reminds the reader that every promise, command, and hope in Scripture is anchored in the living God who says, “You are Mine” (Isaiah 43:1) and who invites us to reply, “My Lord and my God.”

Forms and Transliterations
εμπαίγματα εμπαιγμάτων
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