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Lexicon :: Strong's G1487 - ei

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εἰ
Transliteration
ei (Key)
Pronunciation
i
Listen
Part of Speech
conjunction
Root Word (Etymology)
A primary particle of conditionality
mGNT
502x in 2 unique form(s)
TR
504x in 6 unique form(s)
LXX
613x in 2 unique form(s)
Dictionary Aids

Vine's Expository Dictionary: View Entry

Strong’s Definitions

εἰ ei, i; a primary particle of conditionality; if, whether, that, etc.:—forasmuch as, if, that, (al-)though, whether. Often used in connection or composition with other particles, especially as in G1489, G1490, G1499, G1508, G1509, G1512, G1513, G1536, G1537. See also G1437.


KJV Translation Count — Total: 292x

The KJV translates Strong's G1487 in the following manner: if (242x), whether (21x), that (6x), not translated (20x), miscellaneous (3x).

KJV Translation Count — Total: 292x
The KJV translates Strong's G1487 in the following manner: if (242x), whether (21x), that (6x), not translated (20x), miscellaneous (3x).
  1. if, whether

Strong’s Definitions [?](Strong’s Definitions Legend)
εἰ ei, i; a primary particle of conditionality; if, whether, that, etc.:—forasmuch as, if, that, (al-)though, whether. Often used in connection or composition with other particles, especially as in G1489, G1490, G1499, G1508, G1509, G1512, G1513, G1536, G1537. See also G1437.
STRONGS NT 1487: εἰ
[εἰ, : εἰ and are frequent interchanged in N. T. spelling. This is due partly to itacism, partly to the endeavor to mark the sound as long or short. See the remarks on this subject in WHs Appendix, p. 152f (cf. Introductory § 399); Tdf. Proleg., p. 83f; Sophocles' Lexicon, under the word εἰ. The use of for εἰ is noticed under the word Ι, ἰ; instances in which εἰ is substituted for are the following: Ἀβειληνή WH; Ἀδδεί T Tr WH; Ἀντείπας T; Ἀρεοπαγείτης T; Βενιαμείν L T Tr WH; Δαυείδ L T Tr WH; Ἐζεκείας L; Ἐλαμείτης T WH; Ἐλεισάβετ WH; Ἐσλεί T Tr WH; Ἐυνείκη Rec.st; Ἡλεί T Tr WH; Ἠλείας T WH; Ἱερειχώ T WH; Ἱεροσολυμείτης T WH; Ἰσραηλείτης T WH, so Tr in John 1:47 (48); Ἰωσείας L T Tr WH; Κείς L T Tr WH; Κυρεῖνος Tr marginal reading WH marginal reading; Λευείς T WH, so Tr except in Mark 2:14; Λευείτης T WH, so Tr except in Acts 4:36; Λευειτικός T WH; Μελχεί T Tr WH; Νηρεί T Tr WH; Νινευείτης T WH, so Tr in Matthew 12:41; Ὀζείας L T Tr WH; Πειλᾶτος T WH; Σεμεείν T Tr WH; Ταβειθά WH; Χερουβείν L T Tr WH (-βίμ R G); Χοραζείν T Tr WH; ἀφείδεια L; ἐιδέα T Tr WH; ἐπαρχεία T WH; ἐπιπόθεια WH; ἡλεί T; πανοικεί T WH; ῥαββεί T WH; ῥαββουνεί WH; σαβαχθανεί T Tr WH; ταλειθά WH; τάχειον WH; τραπεζείτης T WH.]

εἰ, is first a conditional particle, if (Latin si); secondly, an interrogative particle, whether, (Latin an, num, ne).
I. εἰ Conditional (on the difference between it and ἐάν, see ἐάν, I. 1 b.) is connected, according to the variety of conditions, with various tenses and moods; viz.
1. with the indicative of all tenses, when anything is simply and generally assumed to be, or to be done, or to have been done, or to be about to be, (Winers Grammar, § 41 b., 2; cf. 42, 2; [Buttmann, 220 (190)]).
a. with the indicative present;
α. following in the apodosis by the indicative present: Matthew 19:10 (εἰ οὕτως ἐστὶν αἰτία... οὐ συμφέρει γαμῆσαι); Matt 11:14; Romans 7:16, 20; Romans 8:25; Romans 14:15; 1 Corinthians 9:17; Galatians 2:18; Galatians 5:18; Hebrews 12:8; James 2:8f, etc.
β. followed by an imperative in the apodosis — either the present, as [Matthew 19:17 L Tr text WH text]; Mark 4:23; Mark 7:16 R G L; John 15:18; Acts 13:15; Acts 25:5; 1 Corinthians 7:12, 15; James 3:14, etc.; or the aorist, as Matthew 5:29, 30; Matthew 8:31; Matthew 19:17 [R G T Tr marginal reading WH marginal reading]; Mark 9:22 [cf. Buttmann, 55 (48)]; Luke 22:67 (Luke 22:66); 1 Corinthians 7:9.
γ. followed by the future in the apodosis: Luke 16:31; Acts 5:39 L T Tr WH; Acts 19:39; Romans 8:11, 13; 2 Corinthians 11:30, etc.
δ. followed by the perfect or the aorist in the apodosis, where it is declared that, if this or that is, something else has or has not occurred: Matthew 12:26, 28; Luke 11:20; 1 Corinthians 15:16; Galatians 2:21; Romans 4:14; 2 Peter 2:20.
ε. followed by the imperfect, either with or without ἄν, where in the protasis something is simply assumed to be, but the apodosis shows that what has been assumed cannot be the case. Three passages falling under this head have a doubtful or disputed text: εἰ ἔχετε (T Tr WH, for the R G L εἴχετε)... ἐλέγετε ἄν, etc. Luke 17:6; εἰ... μνημονεύουσιν (T Tr, for R G L WH ἐμνημόνευον)... εἶχον ἄν, Hebrews 11:15 (where by the present tense the writer refers to the language of the Jewish Fathers as at present recorded in the sacred Scriptures; cf. τοιαῦτα λέγοντες Luke 17:14); εἰ τέκνα τοῦ Ἀβρ. ἐστε (G L T Tr WH, for R ἦτε)... ἐποιεῖτε ([WH text ποι.] R L add ἄν), John 8:39; cf. Buttmann in Studien und Kritiken for 1858, p. 474ff [N. T. Gram. § 139, 26; but cf. Meyer on Luke, the passage cited]. But 2 Corinthians 11:4 εἰ... κηρύσσει... ἀνείχεσθε G T Tr WH marginal reading (ἀνέχεσθε L WH text) must not be referred to this head; here Paul in the protasis supposes something which actually occurred, in the apodosis censures a thing which actually occurred viz. the readiness with which his readers gave ear continually (this is indicated by the imperfect) to false teachers. On the difficulty of the passage cf. Holsten in the Zeitschr. f. wissensch. Theol. for 1874, p. 1ff; [cf. also Buttmann, 226 (195); but Winer's Grammar, 306 (287) and Meyer at the passage].
ζ. with a question as the apodosis: Matthew 6:23; John 5:47; John 7:23; John 8:46; 1 Peter 2:20.
b. with the indicative future: Matthew 26:33; James 2:11 R G; 1 Peter 2:20.
c. with the indicative perfect: John 11:12; Acts 16:15; Romans 6:5; Romans 11:6 (where after εἰ supply λεῖμμα γέγονεν from what precedes), 2 Corinthians 2:5; 2 Corinthians 5:16; 2 Corinthians 7:14.
d. with the indicative aorist — followed by the present in the apodosis, Luke 19:8; Romans 4:2; Romans 15:27; followed by a question in the apodosis, Luke 16:11, 12; John 18:23; 1 Corinthians 4:7; 1 Corinthians 9:11; followed by the aorist in the apodosis, Revelation 20:15; by the imperfect in the apodosis, John 18:23; John 20:15; Romans 11:17; 1 Timothy 5:9, 10; Philemon 1:18; by the future in the apodosis, John 13:32; John 15:20; Hebrews 12:25 (where supply οὐκ ἐκφευξόμεθα in the apodosis).
2. Not infrequently, when a conclusion is drawn from something that is quite certain, εἰ with the indicative is used argumentatively so as to be equivalent in sense to ἐπεί (cf. the use of German wenn) [cf. Winer's Grammar, 448 (418)]: Matthew 12:28; Luke 23:31; John 7:4; Romans 5:17; Romans 6:5; Romans 8:31; Romans 11:6, 12; Colossians 2:20; Colossians 3:1, etc.
3. When it is said what would have been, or what would be now or in the future, if something else were or had been, εἰ is used with the imperfect, pluperfect, and aorist indicative; in the apodosis it is followed in direct discourse by ἄν with the imperfect or the pluperfect or the aorist; sometimes ἄν is omitted, (on the causes of the omission, see Buttmann, § 139, 27); sometimes the apodosis is made a question [cf. Winers Grammar, 304f (285f)].
a. εἰ with the imperfect, followed in the apodosis by ἄν with the imperfect: Matthew 23:30; Luke 7:39 (εἰ οὗτος ἦν προφήτης, ἐγίνωσκεν ἄν, if this man were a prophet, he would know); John 5:46; John 8:42; John 9:41; John 15:19; 1 Corinthians 11:31; Galatians 1:10; Hebrews 8:4, 7 (if... were, etc., there would not be sought, etc., viz. in the O. T. passage quoted Hebrews 8:8); by a question in the apodosis: 1 Corinthians 12:19; Hebrews 7:11; by ἄν with the aorist, where the Latin uses the pluperfect subjunctive: John 11:32 (εἰ ἦς ὧδε if thou hadst been here, οὐκ ἄν ἀπέθανέ μου ἀδελφός my brother would not have died [when he did (cf. below); Buttmann, § 139, 25 regards the imperfect in protasis as expressing duration]); John 4:10; John 18:30 (εἰ μή ἦν οὗτος κακοποιός, οὐκ ἄν σοι παρεδώκαμεν αὐτόν, we would not have delivered him to thee); Acts 18:14; by ἄν with the pluperfect: John 11:21 (εἰ ἦς ὧδε... οὐκ ἄν ἐτεθνήκει, would not have died [and be now dead; cf. Winers Grammar, 304 (285) and see above; but L T Tr text WH read the aorist here also]); 1 John 2:19.
b. εἰ with the pluperfect, followed in the apodosis by ἄν with the pluperfect or the aorist, in the sense of the Latin pluperfect subjunctive: Matthew 12:7 (εἰ ἐγνώκειτε, if ye had understood, i. e., if ye knew, οὐκ ἄν κατεδικάσατε τοὺς ἀναιτίους ye would not have condemned the guiltless); Matthew 24:43 and Luke 12:39, (εἰ ᾔδει if he had perceived, i. e., if he knew, ἐγρηγόρησεν ἄν he would have watched, namely, before the thief had approached [Tr text WH omit ἄν in Luke, the passage cited]); John 4:10; John 8:19; John 14:7 [R G L].
c. with the aorist in the same sense as the Latin pluperfect subjunctive: εἰ ἐδόθη νόμος... ὄντως ἂν ἐκ νόμου ἦν δικαιοσύνη, if a law had been given, righteousness would in truth come from the law, Galatians 3:21; εἰ αὐτοὺς Ἰησοῦς κατέπαυσεν if Joshua had given them rest, οὐκ ἄν περὶ ἄλλης ἐλάλει, he would not be speaking, namely, in the passage quoted, Hebrews 4:8; apodosis without ἄν, John 15:22, see ἄν I. 3, p. 33f.
4. As in classic Greek, εἰ with the indicative is often joined to verbs expressing wonder, surprise, or other strong emotion (where ὅτι might have been expected), when the thing spoken of is either not quite certain, or, although certain, yet in accordance with the well-known Greek urbanity is represented as not quite free from doubt (Matthiae, ii., p. 1474f; Kühner, ii., p. 887f; [Jelf, § 804, 9]; Winers Grammar, § 60, 6; [Buttmann, § 139, 52]). Thus, it is joined — to the verb, θαυμάζω: ἐθαύμαζεν, εἰ ἤδη τέθνηκε, for the matter had not yet been investigated; hence, it is added ἐπηρώτησεν αὐτόν, εἰ ἤδη [R G T Tr marginal reading WH marginal reading πάλαι] ἀπέθανεν, Mark 15:44; μὴ θαυμάζετε, εἰ μισεῖ ὑμᾶς κόσμος (the thing is certain) 1 John 3:13; to the phrase ἄπιστον κρίνεται: Acts 26:8 (with παράδοξον preceding, Lucian, dial. mort. 13, 1); to καλόν ἐστιν and λυσιτελεῖ: Mark 9:42 and Luke 17:2 (Matthew 18:6 has συμφέρει, ἵνα); Matthew 26:24 and Mark 14:21; to μέγα ἐστί: 1 Corinthians 9:11 (on which see 8 below); 2 Corinthians 11:15; τί θέλω, εἰ ἤδη ἀνήφθη (τὸ πῦρ), how would I if (i. e., that) it were already kindled (but it has not yet been kindled), Luke 12:49 (others besides, but cf. Meyer at the passage; [so Buttmann the passage cited; cf. Winers Grammar, 448 (418); see τίς, 1 e. γ. at the end]; Sir. 23:14 θελήσεις, εἰ μή ἐγεννήθης; [in addition to the other interpretations noticed by Winer's and Meyer the passages cited mention may be made of that which takes θέλω as subjunctive: what am I to choose if (as I may well assume) it has already been kindled; cf. Green, 'Critical Notes' at the passage]).
5. Contrary to Greek usage, in imitation of the Hebrew אִם, εἰ, with the indicative is so used in oaths and asseverations that by aposiopesis the formula of imprecation [constituting the apodosis] is suppressed (Winers Grammar, § 55 at the end; Buttmann, § 149, 4): ἀμὴν λέγω ὑμῖν, εἰ δοθήσεται... σημεῖον (fully expressed, 'may God punish me, if it shall be given,' i. e. it shall by no means be given), Mark 8:12; ὤμοσα, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου (fully, 'let my name no longer be Jehovah, if they shall enter,' etc.), Hebrews 3:11; Hebrews 4:3, from Psalm 94:11 (Ps. 95:11) Sept. (Hebrew אִם, Genesis 14:23; Numbers 14:30; 1 Samuel 14:45, etc.; we have the full expression in 1 Samuel 3:17; Song of Solomon 2:7, etc.).
6. Sometimes, as in classic Greek, after a protasis with εἰ and the indicative, the apodosis is suppressed on account of mental agitation and left to be supplied by the reader or the hearer from the context (cf. Winer's Grammar, 599f (557)): εἰ βούλει παρενεγκεῖν τὸ ποτήριον τοῦτο (namely, παρένεγκε [but here L Tr WH adopt the imperative in place of the infinitive; yet cf. Buttmann, 396 (339)]), Luke 22:42; εἰ δὲ πνεῦμα ἐλάλησεν αὐτῷ ἄγγελος, supply in place of an apodosis the question what then? Acts 23:9 (the apodosis added in Rec., μὴ θεομαχῶμεν, is spurious); εἰ ἔγνως... τὰ πρὸς εἰρήνην σου, namely, ἐπίστευες ἄν ἐμοί, Luke 19:42 [Buttmann, 396 (339)].
7. The conditional εἰ is joined with the optative, to indicate that the condition is merely thought of or stated as a possibility, (cf. Klotz ad Devar. ii. 2, p. 491ff; Winers Grammar, 293f (275f); Buttmann, § 139, 24). No example of this construction is found in the Gospels; very few in the rest of the N. T.
a. universally, in short intercalated clauses: εἰ τύχοι, if it so chance, it may be, (see τυγχάνω, 2), 1 Corinthians 14:10; 1 Corinthians 15:37; εἰ θέλοι τὸ θέλημα τοῦ θεοῦ, 1 Peter 3:17 (Rec. θέλει).
b. where it indicates that something may occur repeatedly (cf. Klotz, the passage cited, p. 492f): εἰ καὶ πάσχοιτε, 1 Peter 3:14 [cf. Winers Grammar, as above].
c. where the condition represents the mind and judgment of others: εἰς ὂν ἐβουλεύοντο [R G -σαντο], εἰ δύναιντο ἐξῶσαι [WH text ἐκσῶσαι (which see)] τὸ πλοῖον, into which bay [or rather 'upon which beach'; see ἐξωθέω] they determined to run the ship, if they could; as though the navigators had said among themselves, ἐξώσομεν, εἰ δυνάμεθα, Acts 27:39; so also εἴ τι ἔχοιεν πρός με, if they think they have anything against me, Acts 24:19.
8. with the subjunctive, when it is assumed that something may take place, but whether it will in reality is unknown before the event, in order to make the event seem to be more certain than if ἐάν were used (Klotz, the passage cited, p. 500ff; Winers Grammar, 294f (276f); Buttmann, § 139, 22): εἰ... θερίσωμεν, 1 Corinthians 9:11 Tdf. editions 2, 7 [Lachmann marginal reading; others, -σομεν]; (Sept. Genesis 43:3f; Sir. 22:26; 4 Macc. 6:20). But see III. below, under εἰ μή, εἰ μήτι, εἴ πως, εἴτε... εἴτε, εἴ τις.
II. εἰ Interrogative, whether. "The conditional particle gets this force if a question is asked about anything, whether it is or is not so, and that about which the question is put is uttered as it were conditionally" (Klotz, the passage cited, p. 508; [Winers Grammar, § 57, 1; Buttmann 248ff (214ff); 254f (218f)]).
1. As in Greek writings in an indirect question after verbs of seeing, asking, deliberating, knowing, saying, etc.
a. with the indicative present: as ὀυδ’ εἰ πνεῦμα ἅγιον ἔστιν, ἠκούσαμεν (properly, according to the conditional force of the particle, 'if there is [i. e. has appeared, been given; cf. εἰμί, I. 2] a Holy Spirit, we did not even hear'), Acts 19:2; ἴδωμεν, εἰ ἔρχεται, Matthew 27:49; Mark 15:36; βουλεύεται [T WH L marginal reading -σεται], εἰ δυνατός ἐστιν, Luke 14:31; ἵνα εἴπῃς, εἰ σὺ εἶ, Matthew 26:63; [ἵνα γνῶ τὴν δοκιμὴν ὑμῶν εἰ (WH marginal reading )... ὑπήκοοί ἐστε, 2 Corinthians 2:9 (see WH. Introductory § 404)]; after οὐκ οἶδα, John 9:25; after κρίνατε, Acts 4:19; δοκιμάζετε [(?), πειράζετε], 2 Corinthians 13:5.
b. with the indicative future [cf. Winers Grammar, 300 (282); Buttmann, § 139, 61 b.]: δεήθητι, εἰ ἄρα ἀφεθήσεταί σοι, Acts 8:22; τί οἶδας, εἰ... σώσεις, 1 Corinthians 7:16; παρετήρουν, εἰ θεραπεύσει [Tdf. -πεύει], Mark 3:2 and in Luke 6:7 [R G WH marginal reading]; ἦλθεν (namely, to see), εἰ ἄρα τι εὑρήσει, Mark 11:13.
c. with the indicative aorist: οὐκ οἶδα, εἴ τινα ἄλλον ἐβάπτισα, whether I baptized, 1 Corinthians 1:16; ἐπηρώτησαν, εἰ πάλαι [L Tr text WH text ἤδη] ἀπέθανεν, whether he were long dead, Mark 15:44; εἰπέ μοι, εἰ... ἀπέδοσθε, Acts 5:8.
d. with the subjunctive aorist [cf. Buttmann, 255f (220); Winer's Grammar, 298f (280f)]: διώκω, εἰ καὶ καταλάβω, I press on (namely, πειρώμενος or σκοπῶν, trying to see), whether I may also lay hold, Philippians 3:12. So si is used in Latin, e. g. Nepos, vit. Hann. 8 Hannibal... Africam accessit in finibus Cyrenaeorum (namely, experturus), si forte Carthaginienses ad bellum possent induci; Caesar b. g. 1, 8, 4 si perrumpere possent, conati; add Caesar b. g. 2, 9, 1. Cf. Kühner, ii., p. 1032f; [Jelf, § 877 b.].
2. Contrary to the usage of Greek authors, like the Hebrew אִם and the interrogative ה, it is used in the Sept. and the N. T. (especially by Luke) also in direct questions (cf. the colloquial use of the German ob; e. g. ob ich's wohl thun soll?); cf. Winers Grammar, § 57, 1; Buttmann, 248 (214), and, in opposition to those who have striven to absolve the sacred writers from this misuse of the particle (especially Fritzsche and Meyer [see the latter's note on Matthew 12:10 and Luke 13:23; he quotes with approval the language of Ast (Platonic Lexicon, vol. i. 601), 'dubitanter interrogat, ita ut interrogatio videatur directa esse']), cf. Lipsius, Paulin. Rechtfertigungslehre, p. 30ff: — εἶπέ τις αὐτῷ, κύριε, εἰ ὀλίγοι οἱ σωζόμενοι; Luke 13:23; κύριε, εἰ πατάξομεν ἐν μαχαίρα [-ρῃ T Tr WH]; Luke 22:49; κύριε, εἰ... ἀποκαθιστάνεις τ. βασιλείαν; Acts 1:6; cf. besides, Matthew 12:10; Matthew 19:3; Mark 8:23 (according to the reading of [Tdf. 2, 7] Tr [marginal reading WH text] εἴ τι βλέπεις for R G L T Tr text WH marginal reading βλέπει); Acts 19:2, etc. (Genesis 17:17; Genesis 43:6; 1 Samuel 10:24, etc.; in the O. T. Apocrypha, 2 Macc. 7:7; 2 Macc. 15:3; 4 Macc. 18:17 from Ezekiel 37:3 Sept.; Tobit 5:5).
III. εἰ with other particles and with the indefinite pronoun τὶς, τὶ.
1. εἰ ἄρα, see ἄρα, 1.
2. εἴγε, see γέ, 3 c.
3. εἰ δὲ καί,
a. but if also, so that καί belongs to some word that follows: Luke 11:18 (but if Satan also).
b. but though, but even if, so that καί belongs to εἰ: 1 Corinthians 4:7; 2 Corinthians 4:3; 2 Corinthians 5:16 [R G; others omit δέ]; 2 Corinthians 11:6; see 6 below.
4. εἰ δὲ μή, but if not; if it is or were otherwise, [Buttmann, 393 (336f), cf. 345 (297); Winer's Grammar, as below]: John 14:2 (εἰ δὲ μή, namely, οὕτως ἦν), John 14:11 (εἰ δὲ μή namely, ἐμοὶ πιστεύετε, i. e. my words). As in these passages so generally the phrase stands where a word or clause must be repeated in thought from what immediately precedes; it thus has the force of the Latin alioquin, otherwise, or else, [Winer's Grammar, 583 (543)]: Revelation 2:5, 16; also after negative declarations, Mark 2:21f; cf. Matthiae, § 617 b.
5. εἰ δὲ μήγε, see γέ, 3 d.
6. εἰ καί,
a. if even, if also, (cf. εἰ δὲ καί, 3 a., [and 7 below]): 1 Corinthians 7:21 [cf. Meyer at the passage; Bp. Lightfoot on Philemon, p. 324]; 2 Corinthians 11:15.
b. though, although: Luke 11:8; 2 Corinthians 4:16; 2 Corinthians 7:8, 12; Philippians 2:17; Colossians 2:5 [εἰ γὰρ καί]; Hebrews 6:9; with the optative, 1 Peter 3:14; see I. 7 b. above.
7. καὶ εἰ, even if: Mark 14:29 [T Tr WH εἰ καί]; 1 Peter 3:1; cf. Klotz, the passage cited, p. 519 [who says, "In εἰ καί the conditional particle εἰ has the greater force; in καὶ εἰ the conjunctive particle καί. Hence, καὶ εἰ is used of what is only assumed to be true; εἰ καί, on the other hand, of what is as it is said to be." Bäumlein (Griech. Partikeln, p. 151) says, "In εἰ καί the καί naturally belongs to the conditional clause and is taken up into it, if even; in the combination καὶ εἰ the καί belongs to the consequent clause, even if. Sometimes however the difference disappears." Krüger (§ 65, 5, 15): "with καὶ εἰ, the leading clause is regarded as holding under every condition, even the one stated, which appears to be the most extreme; with εἰ καί the condition, which may also come to pass, is regarded as a matter of indifference in reference to the leading clause;" Sauppe (on Demosthenes, Ol. 2 § 20) is very explicit: "καὶ εἰ and εἰ καί both indicate that something conflicts with what is expressed in the leading clause, but that that is (or is done) notwithstanding. καὶ εἰ, however, represents the thing adduced in the conditional sentence to be the only thing conflicting; but when the conditional particle precedes (εἰ καί), the representation is that something which is (or may be) accompanied by many others (καί) conflicts ineffectually. Accordingly, the phrase καὶ εἰ greatly augments the force of what follows, εἰ καί lays less emphasis upon it; although it is evident that εἰ καί can often be substituted for καὶ εἰ." Cf. Herm. Vig., p. 829f; Winer's Grammar, 444 (413); Ellicott on Philippians 2:17; Schmalfeld, Griech. Syntax, § 41; Paley, Greek Particles, p. 31].
8. εἰ μή,
a. in a conditional protasis, with the same sequence of moods and tenses as the simple εἰ see I. above, if not, unless, except, [Winers Grammar, 477ff (444ff); Buttmann, 345 (297)]: Matthew 24:22; John 9:33; John 15:22, 24; Romans 7:7, etc.
b. it serves, with the entire following sentence, to limit or correct what has just been said, only, save that, (Latin nisi quod), [Buttmann, 359 (308)]: Mark 6:5; 1 Corinthians 7:17 (where Paul by the addition εἰ μὴ ἑκάστῳ κτλ. strives to prevent anyone in applying what had been said a little while before, viz. οὐ δεδούλωται... ἐν τοιούτοις to his own case, from going too far); in ironical answers, unless perchance, save forsooth that, (Kühner, § 577, 7; [Jelf, § 860, 5 Obs.]): εἰ μὴ χρῄζομεν κτλ., 2 Corinthians 3:1 Rec.
c. εἰ μή very often coalesce into one particle, as it were, which takes the same verb as the preceding negation: unless, equivalent to except, save, [Kühner, § 577, 8; Buttmann, 359 (308)];
α. universally: Matthew 11:27; Matthew 12:39; Mark 2:26; Mark 8:14; John 3:13; Romans 7:7; Romans 13:1, 8; 1 Corinthians 8:4; 1 Corinthians 12:3; 2 Corinthians 12:5, etc. as in classic Greek, μόνος, μόνον, is added pleonastically: Matthew 17:8; Matthew 21:19; Matthew 24:36; Acts 11:19; Philippians 4:15; Revelation 13:17, etc.
β. after negatives joined to nouns it is so used as to refer to the negative alone (hence, many have regarded it as used for ἀλλά [i. e. as being not exceptive but adversative]), and can be rendered in Latin sed tantum, but only: Matthew 12:4 (οὐκ ἐξὸν ἦν αὐτῷ φαγεῖν οὐδὲ τοῖς μετ’ αὐτοῦ, εἰ μὴ τοῖς ἱερεῦσι μόνοις, as if οὐκ ἐξὸν ἦν φαγεῖν alone preceded); Luke 4:26; Romans 14:14; Revelation 9:4; Revelation 21:27 (ἐὰν μή is so used in Galatians 2:16; on Galatians 1:19 see Ἰάκωβος, 3); cf. Fritzsche on Romans, vol. iii., p. 195; [see ἐάν, I. 3 c. and references].
γ. when preceded by the interrogative τίς in questions having a negative force: Mark 2:7; Luke 5:21; Romans 11:15; 1 Corinthians 2:11; 2 Corinthians 2:2; 2 Corinthians 12:13; Hebrews 3:18; 1 John 2:22; 1 John 5:5; (Xenophon, oec. 9, 1; Aristophanes eqq. 615).
δ. with other conjunctions: εἰ μὴ ἵνα, John 10:10; εἰ μὴ ὅταν, Mark 9:9; τί ἐστιν, εἰ μὴ ὅτι etc., 2 Corinthians 12:13; Ephesians 4:9.
ε. it has its own verb, and makes a phrase by itself: οὐκ ἔστιν ἄλλο, εἰ μή τινές εἰσιν οἱ ταράσσοντες ὑμᾶς which means nothing else, save that there are some who trouble you, Galatians 1:7 [so Winer (commentary at the passage) and others; but see Meyer].
d. ἐκτὸς εἰ μή, arising from the blending of the two expressions εἰ μή and ἐκτὸς εἰ, like the Latin nisi si equivalent to praeterquam si, except in case, except: 1 Timothy 5:19; with the indicative aorist, 1 Corinthians 15:2; with the subjunctive present 1 Corinthians 14:5; (Lucian, de luctu c. 19; dial. meret. 1, 2, etc.). Cf. Lob. ad Phryn., p. 459; Winers Grammar, § 65, 3 c.; [Buttmann, index under the word ἐκτὸς εἰ μή].
9. εἰ μήν, assuredly, surely, in oaths: Hebrews 6:14 L T Tr WH (for R G μήν [which see]) and several times in the Sept. as Ezekiel 33:27; Ezekiel 34:8; [cf. Ezekiel 36:5; 38:19; 1 Kings 21:23 (1 Kings 20:23)], etc.; here, if εἰ did not come from by itacism, εἰ μήν must be explained as confusion of the Hebraisic εἰ μή (see I. 5 above) and the Greek formula of asseveration μήν; cf. Bleek on Heb. vol. 2:2, p. 248ff, and what Fritzsche says on the other side, commentary on Baruch 2:29; Judith 1:12; [cf. Kneucker on Baruch, the passage cited; Buttmann, 359 (308); Tdf. Proleg., p. 59; WHs Appendix, p. 151; B. D. under the word New Testament, I. 31].
10. εἰ μή τι or μήτι, unless in some respect, unless perchance, unless indeed: ironically, with the indicative present, 2 Corinthians 13:5; hesitatingly, with the subjunctive aorist Luke 9:13; Meyer at the passage [also Winers Grammar, 294 (276); Buttmann, 221 (191)]; τί ἄν: 1 Corinthians 7:5, see ἄν, IV.
11. εἰ οὐ (fully discussed by Winers Grammar, § 55, 2 c. and Buttmann, 345ff (297ff)), if not; this combination is used much more frequently in the N. T. than in the more elegant Greek authors; it differs from εἰ μή in this, that in the latter μή belongs to the particle εἰ, while in εἰ οὐ the οὐ refers to some following word and denies it emphatically, not infrequently even coalescing with it into a single idea.
a. when the idea to which οὐ belongs is antithetic
α. to a positive term, either preceding or following: εἰ δὲ οὐ μοιχεύεις φονεύεις δέ, James 2:11 [in R G the future]; εἰ γὰρ θεὸς... οὐκ ἐφείσατο,... ἀλλὰ... παρέδωκεν εἰς κρίσιν, 2 Peter 2:4f; εἰ καὶ οὐ δώσει... διά γε... δώσει, Luke 11:8; εἰ οὐ ποιῶ... εἰ δέ ποιῶ, John 10:37f; εἰ γὰρ ἐπιστεύετε..., εἰ δὲ... οὐ πιστεύετε, John 5:46f; add, Mark 11:26 R G L; Romans 8:9; 1 Corinthians 9:2; 1 Corinthians 11:6; James 3:2.
β. to some other idea which is negative (formally or virtually): εἰ... οὐκ ἀκούουσιν, οὐδὲ... πεισθήσονται, Luke 16:31; εἰ... οὐκ ἐφείσατο, οὐδὲ σου φείσεται [Rec. -σηται], Romans 11:21; add, 1 Corinthians 15:13, 15-17; 2 Thessalonians 3:10; followed in the apodosis by a question having the force of a negative: Luke 16:11; John 3:12; 1 Timothy 3:5.
γ. the οὐ denies with emphasis the idea to which it belongs: καλὸν ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη, good were it for him not to have been born, Matthew 26:24; Mark 14:21.
δ. the whole emphasis is placed on the negative itself: εἰ σὺ οὐκ εἶ Χριστός, John 1:25.
b. the οὐ coalesces, as it were, with the word to which it belongs into a single idea: εἰ δὲ οὐκ ἐγκρατεύονται if they are incontinent, 1 Corinthians 7:9; εἴ τίς τῶν ἰδίων οὐ προνοεῖ [or -εῖται T Tr text WH marginal reading], neglects, 1 Timothy 5:8; add, Luke 14:26; 1 Corinthians 16:22; Revelation 20:15, etc.
12. εἰ οὖν, if then: Matthew 6:23; Matthew 7:11; Luke 11:13, 36; John 13:14; John 18:8; Acts 11:17; Colossians 3:1; Philemon 1:1. [On εἰ μὲν οὖν see μέν II. 4.]
13. εἴπερ [so T WH (except in 2 Corinthians 5:3 marginal reading), but L Tr εἴ περ; cf. Winers Grammar, 45; Lipsius, Gram. Unters., p. 123], (εἰ and πέρ, and this apparently from περί), properly, if on the whole; if only, provided that, is used "of a thing which is assumed to be, but whether rightly or wrongly is left in doubt" (Herm. ad Vig., p. 831, [so Winers Grammar, 448 (417); but cf. Bäumlein, Griech. Partikeln, p. 202 (cf. 64 bottom); Klotz ad Devar. 2:2, p. 528, and especially under the word εἴγε (in γέ, 3 c.) and the references to Meyer, Lightfoot, Ellicott, there given]): Romans 8:9, 17; 1 Corinthians 8:5; 1 Corinthians 15:15; 1 Peter 2:3 (where L T Tr WH εἰ); by a species of rhetorical politeness it is used of that about which there is no doubt: 2 Thessalonians 1:6; Romans 3:30 L T Tr WH; 2 Corinthians 5:3 L Tr WH marginal reading.
14. εἴ πως [L Tr WH] or εἴπως [G T], if in any way, if by any means, if possibly: with the optative present (see I. 7 above), Acts 27:12; interrogatively, with the indicative future, Romans 1:10; with the subjunctive aorist, so that before εἰ the word σκοπῶν or πειρώμενος must be mentally supplied (see II. 1 d. above): Romans 11:14; Philippians 3:11.
15. εἴτε... εἴτε,
a. whether... or [as disjunction conjunction, sive... sive; cf. Winers Grammar, 440 (409f); Buttmann, 221 (191)], without a verb following: Romans 12:6-8; 1 Corinthians 3:22; 1 Corinthians 8:5; 2 Corinthians 5:9; Philippians 1:18, 20, 27; 2 Thessalonians 2:15; Colossians 1:16, 20; 1 Peter 2:13f; εἴτε οὖν... εἴτε, 1 Corinthians 15:11; followed by the indicative present, 1 Corinthians 12:26; 1 Corinthians 13:8; 2 Corinthians 1:6; followed by the subjunctive present 1 Thessalonians 5:10, where the use of the subjunctive was occasioned by the subjunctive ζήσωμεν in the leading clause; cf. Winers Grammar, 294 (276); Buttmann, 221 (191).
b. whether... or [as indirect interrogatives, utrum... an; cf. Buttmann, 250 (215)] (see examples from Greek authors in Matthiae, p. 1476f): after οὐκ οἶδα, 2 Corinthians 12:2f.
16. εἴ τις, εἴ τι: examples of this combination have already been given among the preceding; here may be added εἴ τις ἕτερος, εἴ τι ἕτερον and if (there be) any other person or thing — a phrase used as a conclusion after the mention or enumeration of several particulars belonging to the same class (in the classics εἴ τις ἄλλος, εἰ καί τις ἄλλος, καὶ εἴ τι ἄλλο, etc., in Herodotus, Xenophon, Plato, others): Romans 13:9; 1 Timothy 1:10; εἴ τις with subjunctive present Revelation 11:5 Rec.; with the subjunctive aorist, ibid. T Tr WH text.

Related entry:
See STRONGS NT 1487: εἴγε
[εἴγε, see γέ, 3 c.]

Related entry:
See STRONGS NT 1487: εἴπερ
εἴπερ, see εἰ, III. 13.

Related entry:
See STRONGS NT 1487: εἴτε
εἴτε, see εἰ, III. 15.
THAYER’S GREEK LEXICON, Electronic Database.
Copyright © 2002, 2003, 2006, 2011 by Biblesoft, Inc.
All rights reserved. Used by permission. BibleSoft.com

BLB Scripture Index of Thayer's

Genesis
14:23; 17:17; 43:3; 43:6
Numbers
14:30
1 Samuel
3:17; 10:24; 14:45
1 Kings
20:23; 21:23
Psalms
94:11; 95:11
Song of Songs
2:7
Ezekiel
33:27; 34:8; 36:5; 37:3; 38:19
Matthew
5:29; 5:30; 6:23; 6:23; 7:11; 8:31; 11:14; 11:27; 12:4; 12:7; 12:10; 12:10; 12:26; 12:28; 12:28; 12:39; 12:41; 17:8; 18:6; 19:3; 19:10; 19:17; 19:17; 21:19; 23:30; 24:22; 24:36; 24:43; 26:24; 26:24; 26:33; 26:63; 27:49
Mark
2:7; 2:14; 2:21; 2:26; 3:2; 4:23; 6:5; 7:16; 8:12; 8:14; 8:23; 9:9; 9:22; 9:42; 11:13; 11:26; 14:21; 14:21; 14:29; 15:36; 15:44; 15:44
Luke
4:26; 5:21; 6:7; 7:39; 9:13; 11:8; 11:8; 11:13; 11:18; 11:20; 11:36; 12:39; 12:49; 13:23; 13:23; 14:26; 14:31; 16:11; 16:11; 16:12; 16:31; 16:31; 17:2; 17:6; 17:14; 19:8; 19:42; 22:42; 22:49; 22:66; 22:67; 23:31
John
1:25; 1:47; 1:48; 3:12; 3:13; 4:10; 4:10; 5:46; 5:46; 5:47; 7:4; 7:23; 8:19; 8:39; 8:42; 8:46; 9:25; 9:33; 9:41; 10:10; 10:37; 11:12; 11:21; 11:32; 13:14; 13:32; 14:2; 14:7; 14:11; 15:18; 15:19; 15:20; 15:22; 15:22; 15:24; 18:8; 18:23; 18:23; 18:30; 20:15
Acts
1:6; 4:19; 4:36; 5:8; 5:39; 8:22; 11:17; 11:19; 13:15; 16:15; 18:14; 19:2; 19:2; 19:39; 23:9; 24:19; 25:5; 26:8; 27:12; 27:39
Romans
1:10; 3:30; 4:2; 4:14; 5:17; 6:5; 6:5; 7:7; 7:7; 7:16; 7:20; 8:9; 8:9; 8:11; 8:13; 8:17; 8:25; 8:31; 11:6; 11:6; 11:12; 11:14; 11:15; 11:17; 11:21; 12:6; 12:7; 12:8; 13:1; 13:8; 13:9; 14:14; 14:15; 15:27
1 Corinthians
1:16; 2:11; 3:22; 4:7; 4:7; 7:5; 7:9; 7:9; 7:12; 7:15; 7:16; 7:17; 7:21; 8:4; 8:5; 8:5; 9:2; 9:11; 9:11; 9:11; 9:17; 11:6; 11:31; 12:3; 12:19; 12:26; 13:8; 14:5; 14:10; 15; 15:2; 15:11; 15:13; 15:15; 15:16; 15:37; 16:22
2 Corinthians
1:6; 2:2; 2:5; 2:9; 3:1; 4:3; 4:16; 5:3; 5:3; 5:9; 5:16; 5:16; 7:8; 7:12; 7:14; 11:4; 11:6; 11:15; 11:15; 11:30; 12:2; 12:5; 12:13; 12:13; 13:5; 13:5
Galatians
1:7; 1:10; 1:19; 2:16; 2:18; 2:21; 3:21; 5:18
Ephesians
4:9
Philippians
1:18; 1:20; 1:27; 2:17; 2:17; 3:11; 3:12; 4:15
Colossians
1:16; 1:20; 2:5; 2:20; 3:1; 3:1
1 Thessalonians
5:10
2 Thessalonians
1:6; 2:15; 3:10
1 Timothy
1:10; 3:5; 5:8; 5:9; 5:10; 5:19
Philemon
1:1; 1:18
Hebrews
3:11; 3:18; 4:3; 4:8; 6:9; 6:14; 7:11; 8:4; 8:7; 8:8; 11:15; 12:8; 12:25
James
2:8; 2:11; 2:11; 3:2; 3:14
1 Peter
2:3; 2:13; 2:20; 2:20; 3:1; 3:14; 3:14; 3:17
2 Peter
2:4; 2:20
1 John
2:19; 2:22; 3:13; 5:5
Revelation
2:5; 2:16; 9:4; 11:5; 13:17; 20:15; 20:15; 21:27

Word / Phrase / Strong's Search

Strong's Number G1487 matches the Greek εἰ (ei),
which occurs 504 times in 460 verses in the TR Greek.

Page 1 / 10 (Mat 4:3–Mat 26:33)

Unchecked Copy BoxMat 4:3 - And the tempter came and said to Him, “If G1487 You are the Son of God, command that these stones become bread.”
Unchecked Copy BoxMat 4:6 - and *said to Him, “If G1487 You are the Son of God, throw Yourself down; for it is written,
‘HE WILL COMMAND HIS ANGELS CONCERNING YOU’;
and
‘ON their HANDS THEY WILL BEAR YOU UP,
SO THAT YOU WILL NOT STRIKE YOUR FOOT AGAINST A STONE.’”
Unchecked Copy BoxMat 5:13 - “You are the salt of the earth; but if the salt has become tasteless, how [fn]can it be made salty again? It is no longer good for anything, except to be thrown out and trampled under foot by men.
Unchecked Copy BoxMat 5:29 - “If G1487 your right eye makes you [fn]stumble, tear it out and throw it from you; for it is better for you [fn]to lose one of the parts of your body, [fn]than for your whole body to be thrown into [fn]hell.
Unchecked Copy BoxMat 5:30 - “If G1487 your right hand makes you [fn]stumble, cut it off and throw it from you; for it is better for you [fn]to lose one of the parts of your body, [fn]than for your whole body to go into [fn]hell.
Unchecked Copy BoxMat 6:1 - “Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven.
Unchecked Copy BoxMat 6:23 - “But if your eye is [fn]bad, your whole body will be full of darkness. If G1487 then the light that is in you is darkness, how great is the darkness!
Unchecked Copy BoxMat 6:30 - “But if G1487 God so clothes the grass of the field, which is alive today and tomorrow is thrown into the furnace, will He not much more clothe you? You of little faith!
Unchecked Copy BoxMat 7:11 - “If G1487 you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!
Unchecked Copy BoxMat 8:31 - The demons began to entreat Him, saying, “If G1487 You are going to cast us out, send us into the herd of swine.”
Unchecked Copy BoxMat 9:17 - “Nor do people put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved.”
Unchecked Copy BoxMat 10:25 - “It is enough for the disciple that he become like his teacher, and the slave like his master. If G1487 they have called the head of the house [fn]Beelzebul, how much more will they malign the members of his household!
Unchecked Copy BoxMat 11:14 - “And if G1487 you are willing to accept it, John himself is Elijah who [fn]was to come.
Unchecked Copy BoxMat 11:21 - “Woe to you, Chorazin! Woe to you, Bethsaida! For if G1487 the [fn]miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in [fn]sackcloth and ashes.
Unchecked Copy BoxMat 11:23 - “And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if G1487 the [fn]miracles had occurred in Sodom which occurred in you, it would have remained to this day.
Unchecked Copy BoxMat 11:27 - “All things have been handed over to Me by My Father; and no one knows the Son except the Father; nor does anyone know the Father except the Son, and anyone to whom the Son wills to reveal Him.
Unchecked Copy BoxMat 12:4 - how he entered the house of God, and they ate the [fn]consecrated bread, which was not lawful for him to eat nor for those with him, but for the priests alone?
Unchecked Copy BoxMat 12:7 - “But if G1487 you had known what this [fn]means, ‘I DESIRE [fn]COMPASSION, AND NOT A SACRIFICE,’ you would not have condemned the innocent.
Unchecked Copy BoxMat 12:10 - And a man was there whose hand was withered. And they questioned [fn]Jesus, asking, “Is it lawful to heal on the Sabbath?”—so that they might accuse Him.
Unchecked Copy BoxMat 12:24 - But when the Pharisees heard this, they said, “This man casts out demons only G1487 by [fn]Beelzebul the ruler of the demons.”
Unchecked Copy BoxMat 12:26 - “If G1487 Satan casts out Satan, he [fn]is divided against himself; how then will his kingdom stand?
Unchecked Copy BoxMat 12:27 - “If G1487 I by [fn]Beelzebul cast out demons, by whom do your sons cast them out? For this reason they will be your judges.
Unchecked Copy BoxMat 12:28 - “But if G1487 I cast out demons by the Spirit of God, then the kingdom of God has come upon you.
Unchecked Copy BoxMat 12:39 - But He answered and said to them, “An evil and adulterous generation craves for a [fn]sign; and yet no [fn]sign will be given to it but the [fn]sign of Jonah the prophet;
Unchecked Copy BoxMat 13:57 - And they took offense at Him. But Jesus said to them, “A prophet is not without honor except in his [fn]hometown and in his own household.”
Unchecked Copy BoxMat 14:17 - They *said to Him, “We have here only G1487 five loaves and two fish.”
Unchecked Copy BoxMat 14:28 - Peter said to Him, “Lord, if G1487 it is You, command me to come to You on the water.”
Unchecked Copy BoxMat 15:24 - But He answered and said, “I was sent only G1487 to the lost sheep of the house of Israel.”
Unchecked Copy BoxMat 16:4 - “An evil and adulterous generation seeks after a [fn]sign; and a [fn]sign will not be given it, except the sign of Jonah.” And He left them and went away.
Unchecked Copy BoxMat 16:24 - Then Jesus said to His disciples, “If G1487 anyone wishes to come after Me, he must deny himself, and take up his cross and follow Me.
Unchecked Copy BoxMat 17:4 - Peter said to Jesus, “Lord, it is good for us to be here; if G1487 You wish, I will make three [fn]tabernacles here, one for You, and one for Moses, and one for Elijah.”
Unchecked Copy BoxMat 17:8 - And lifting up their eyes, they saw no one except Jesus Himself alone.
Unchecked Copy BoxMat 17:21 - [[fn]But this kind does not go out except by prayer and fasting.”]
Unchecked Copy BoxMat 18:8 - “If G1487 your hand or your foot causes you to stumble, cut it off and throw it from you; it is better for you to enter life crippled or lame, than [fn]to have two hands or two feet and be cast into the eternal fire.
Unchecked Copy BoxMat 18:9 - “If G1487 your eye causes you to stumble, pluck it out and throw it from you. It is better for you to enter life with one eye, than [fn]to have two eyes and be cast into the [fn]fiery hell.
Unchecked Copy BoxMat 19:3 - Some Pharisees came to [fn]Jesus, testing Him and asking, “Is it lawful for a man to [fn]divorce his wife for any reason at all?”
Unchecked Copy BoxMat 19:9 - “And I say to you, whoever [fn]divorces his wife, except for [fn]immorality, and marries another woman [fn]commits adultery[fn].”
Unchecked Copy BoxMat 19:10 - The disciples *said to Him, “If G1487 the relationship of the man with his wife is like this, it is better not to marry.”
Unchecked Copy BoxMat 19:17 - And He said to him, “Why are you asking Me about what is good? There is only One who is good; but if G1487 you wish to enter into life, keep the commandments.”
Unchecked Copy BoxMat 19:21 - Jesus said to him, “If G1487 you wish to be [fn]complete, go and sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow Me.”
Unchecked Copy BoxMat 20:15 - ‘Is it not lawful for me to do what I wish with what is my own? Or is your eye [fn]envious because I am [fn]generous?’
Unchecked Copy BoxMat 21:19 - Seeing a lone fig tree by the road, He came to it and found nothing on it except leaves only; and He *said to it, “No longer shall there ever be any fruit from you.” And at once the fig tree withered.
Unchecked Copy BoxMat 22:45 - “If G1487 David then calls Him ‘Lord,’ how is He his son?”
Unchecked Copy BoxMat 23:30 - and say, ‘If G1487 we had been living in the days of our fathers, we would not have been partners with them in shedding the blood of the prophets.’
Unchecked Copy BoxMat 24:22 - “Unless G1487 those days had been cut short, no [fn]life would have been saved; but for the sake of the [fn]elect those days will be cut short.
Unchecked Copy BoxMat 24:24 - “For false Christs and false prophets will arise and will [fn]show great [fn]signs and wonders, so as to mislead, if G1487 possible, even the [fn]elect.
Unchecked Copy BoxMat 24:36 - “But of that day and hour no one knows, not even the angels of heaven, nor the Son, but the Father alone.
Unchecked Copy BoxMat 24:43 - “But [fn]be sure of this, that if G1487 the head of the house had known at what time of the night the thief was coming, he would have been on the alert and would not have allowed his house to be [fn]broken into.
Unchecked Copy BoxMat 26:24 - “The Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good [fn]for that man if G1487 he had not been born.”
Unchecked Copy BoxMat 26:33 - But Peter said to Him, “Even though G1487 all may [fn]fall away because of You, I will never fall away.”


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