23:5a Is 1:3 0; 5:7 ; 7:8 ; 9:4 ; 10:8–11 ; 13:10 (development of v 9 a), 32:6 f. (developing the characters of the נָבָל and כִּילַי , and so explaining why they will no longer be esteemed v 5); Jb 11:16 ff. (explic. of v 15 b), 18:8 ff. (justifying v 7), 22:26 ff. (justifying v 2 5); elsewhere the cause is expressed indirectly or figuratively Is 2:6 (reason why invitation v 5 is needed), 5:10 (sterility of the soil the cause of the desolation v 9), 18:5 ; 28:8 (proof of the intoxication v 7), 31:7 (reason for the exhortation v 6: the certainty that the folly of idolatry will soon be recognized), Jb 7:21 (for soon it will be too late to pardon), 27:8–10 (Job wishes his enemy the lot of the wicked, because this is so hopeless); or כִּי relates not to the v. which immed. precedes or follows, but to several, as Is 7:16 f. ( v 17 specially the ground of the people being reduced to simple fare v 1 5), 21:6 ff. (ground of the statements v 1–5 ), Jb 4:5 (ground of v 2), 14:7–12 ( v 10–12 specially the ground for the appeal in v 6), 23:10–13 (ground why God cannot be found v 8 f .), ψ 73:21 (ground not of v 2 0, but of general train of thought v 2–1 4); so also Gn 4:24 Dt 18:14 Is 12:1 Je 30:11 the reason lies not in the words immed. after כִּי , but in the second part of the sentence; or, on the other hand, it may state the reason for a partic. word, Is 28:20 (justifying ‘nought but terror’ v 1 9), Jb 23:17 ( God’s hostility v 16 the cause of his misery, not the calamity as such). Sometimes also כִּי , in a poet. or rhet. style, gives the reason for a thought not expressed but implied, especially the answer to a qu. ; Is 28:11 (the mockeries of v 10 have a meaning) ‘ for with men of strange lips, etc. he will speak unto this people,’ who will retort the mockeries, charged with a new and terrible meaning, upon those who uttered them ( v 1 3); = (no,) for Is 28:28 (see RVm ), Jb 22:2b no , he that is wise is profitable to himself, 31:18 ; 39:14 (see v 13 b), ψ 44:24 (he cannot do this, v 2 3) for for thy sake are we killed, etc., 130:4 no , with thee is forgiveness; = (yes,) for Is 49:25 (see the qu. v 2 4), 66:8 . d. כִּי … כִּי ἀσυνδέτως sometimes introduce the proximate and ultimate cause respectively, Gn 3:19 ; 26:7 ; 43:32 ; 47:20 Ex 23:33 for [else] thou wilt serve their gods, for it will be a snare to thee, Is 2:6 ^(×2); 3:8 ^(×2); 6:5a , b; 10:22f. Jb 6:3f .; 8:8 , 9 ^(×2); 24:17 ^(×2); 29:11f. ; sometimes they introduce two co-ordinate causes (where we should insert and ), Ex 23:21 , 22 Is 6:5b , c I am undone, because I am of unclean lips …, because mine eyes have seen י׳

of hosts, 15:5 ^(×2), 6 ^(×2), 8 , 9 Zp 3:8f. Jb 15:2 5, 27 ; 20:19f. ; 31:11f. But וְכִי … כִּי

also occurs, Gn 33:11 Nu 5:20 (if), Jo 7:15 Ju 6:30 1 S 19: 4; 22:17 1 K 2:26 Is 65:16 + . e. after a neg. כִּי for becomes = but (Germ. sondern ): Gn 17:15 thou shalt not call her name Sarai, כִּי שָׂרָה שְׁמָהּ for ( = but ) Sarah shall be her name, 24:3f. ; 45:8 Ex 1:1 9; 16:8 not against us are your murmurings, כי על־י׳ for (they are) agst. י׳ = but agst. י׳ , Dt 21:17 1 S 6:3 ( אַל ), 27:1 ( v. D r), 1 K 21:15 Is 10: 7; 28:27 ; 29:23 ; 30:5 ψ 44:8 ; 118:17 + often; so in לא כי nay, for = nay, but , as Gn 18:15 לֹא כִּי צָחָֽקְתְּ nay , but thou didst laugh, 19:2 ; 42:12 Jos 5:14 1 S 2:16 MSS Ö ( v.