καί
kai
καί,
conj.,
and
I. Copulative.
1. Connecting single words;
(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al.
(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20;
(c) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al.
2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp.
(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.;
(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10;
(c) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.;
(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.;
(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36.
3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al.
4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16).
5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε);
(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.;
(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al.
II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν.
ἐάν, contr. fr. εἰ ἄν,
conditional particle,
representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if;
1. with subjc. (cl.);
(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.;
(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) .
2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4);
(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7;
(b) pres.: 1Th.3:8 (see Milligan, in l.).
3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8.
4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10.
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Concordance 5 137 versets
- Romans 1:25 καὶκαὶ
They exchanged the truth of God for a lie, and worshiped and served the creature rather than the Creator, who is forever worthy of praise! Amen.
- Romans 1:27 καὶκαὶ
Likewise, the men abandoned natural relations with women and burned with lust for one another. Men committed indecent acts with other men, and received in themselves the due penalty for their error.
- Romans 1:28 Καὶ
Furthermore, since they did not see fit to acknowledge God, He gave them up to a depraved mind, to do what ought not to be done.
- Romans 1:32 καὶ
Although they know God’s righteous decree that those who do such things are worthy of death, they not only continue to do these things, but also approve of those who practice them.
- Romans 2:3 καὶ
So when you, O man, pass judgment on others, yet do the same things, do you think you will escape God’s judgment?
- Romans 2:4 καὶκαὶ
Or do you disregard the riches of His kindness, tolerance, and patience, not realizing that God’s kindness leads you to repentance?
- Romans 2:5 καὶκαὶ
But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed.
- Romans 2:7 καὶκαὶ
To those who by perseverance in doing good seek glory, honor, and immortality, He will give eternal life.
- Romans 2:8 καὶκαὶ
But for those who are self-seeking and who reject the truth and follow wickedness, there will be wrath and anger.
- Romans 2:9 καὶκαὶ
There will be trouble and distress for every human being who does evil, first for the Jew, then for the Greek;
- Romans 2:10 καὶκαὶκαὶ
but glory, honor, and peace for everyone who does good, first for the Jew, then for the Greek.
- Romans 2:12 καὶκαὶ
All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law.
- Romans 2:15 καὶκαὶ
So they show that the work of the law is written on their hearts, their consciences also bearing witness, and their thoughts either accusing or defending them
- Romans 2:17 καὶκαὶ
Now you, if you call yourself a Jew; if you rely on the law and boast in God;
- Romans 2:18 καὶκαὶ
if you know His will and approve of what is superior because you are instructed by the law;
- Romans 2:20 καὶ
an instructor of the foolish, a teacher of infants, because you have in the law the embodiment of knowledge and truth—
- Romans 2:27 καὶκαὶ
The one who is physically uncircumcised yet keeps the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker.
- Romans 2:29 καὶ
No, a man is a Jew because he is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the written code. Such a man’s praise does not come from men, but from God.
- Romans 3:4 καὶ
Certainly not! Let God be true and every man a liar. As it is written: “So that You may be proved right when You speak and victorious when You judge.”
- Romans 3:8 καὶκαὶ
Why not say, as some slanderously claim that we say, “Let us do evil that good may result”? Their condemnation is deserved!
- Romans 3:9 καὶ
What then? Are we any better? Not at all. For we have already made the charge that Jews and Greeks alike are all under sin.
- Romans 3:14 καὶ
“Their mouths are full of cursing and bitterness.”
- Romans 3:16 καὶ
ruin and misery lie in their wake,
- Romans 3:17 καὶ
and the way of peace they have not known.”
- Romans 3:19 καὶ
Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world held accountable to God.
- Romans 3:21 καὶ
But now, apart from the law, the righteousness of God has been revealed, as attested by the Law and the Prophets.
- Romans 3:23 καὶ
for all have sinned and fall short of the glory of God,
- Romans 3:26 καὶ
He did this to demonstrate His righteousness at the present time, so as to be just and to justify the one who has faith in Jesus.
- Romans 3:29 καὶκαὶ
Is God the God of Jews only? Is He not the God of Gentiles too? Yes, of Gentiles too,
- Romans 3:30 καὶ
since there is only one God, who will justify the circumcised by faith and the uncircumcised through that same faith.
- Romans 4:3 καὶ
For what does the Scripture say? “Abraham believed God, and it was credited to him as righteousness.”
- Romans 4:6 καὶ
And David speaks likewise of the blessedness of the man to whom God credits righteousness apart from works:
- Romans 4:7 καὶ
“Blessed are they whose lawless acts are forgiven, whose sins are covered.
- Romans 4:9 καὶ
Is this blessing only on the circumcised, or also on the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness.
- Romans 4:11 Καὶκαὶ
And he received the sign of circumcision as a seal of the righteousness that he had by faith while he was still uncircumcised. So then, he is the father of all who believe but are not circumcised, in order that righteousness might be credited to them.
- Romans 4:12 καὶκαὶ
And he is also the father of the circumcised who not only are circumcised, but who also walk in the footsteps of the faith that our father Abraham had before he was circumcised.
- Romans 4:14 καὶ
For if those who live by the law are heirs, faith is useless and the promise is worthless,
- Romans 4:16 καὶ
Therefore, the promise comes by faith, so that it may rest on grace and may be guaranteed to all Abraham’s offspring—not only to those who are of the law, but also to those who are of the faith of Abraham. He is the father of us all.
- Romans 4:17 καὶ
As it is written: “I have made you a father of many nations.” He is our father in the presence of God, in whom he believed, the God who gives life to the dead and calls into being what does not yet exist.
- Romans 4:19 καὶκαὶ
Without weakening in his faith, he acknowledged the decrepitness of his body (since he was about a hundred years old) and the lifelessness of Sarah’s womb.
- Romans 4:21 καὶκαὶ
being fully persuaded that God was able to do what He had promised.
- Romans 4:22 καὶ
This is why “it was credited to him as righteousness.”
- Romans 4:24 καὶ
but also for us, to whom righteousness will be credited—for us who believe in Him who raised Jesus our Lord from the dead.
- Romans 4:25 καὶ
He was delivered over to death for our trespasses and was raised to life for our justification.
- Romans 5:2 καὶκαὶ
through whom we have gained access by faith into this grace in which we stand. And we rejoice in the hope of the glory of God.
- Romans 5:3 καὶ
Not only that, but we also rejoice in our sufferings, because we know that suffering produces perseverance;
- Romans 5:7 καὶ
Very rarely will anyone die for a righteous man, though for a good man someone might possibly dare to die.
- Romans 5:11 καὶ
Not only that, but we also rejoice in God through our Lord Jesus Christ, through whom we have now received reconciliation.
- Romans 5:12 καὶκαὶ
Therefore, just as sin entered the world through one man, and death through sin, so also death was passed on to all men, because all sinned.
- Romans 5:14 καὶ
Nevertheless, death reigned from Adam until Moses, even over those who did not sin in the way that Adam transgressed. He is a pattern of the One to come.