Ki and connectors כִּי ki
כִּי (ki) joins one clause to another. After “he saw” it means “that”; after an act, “because”; at the head of a sentence, “when”; after a negative, “but.” Its form never changes; what comes before decides the meaning. The six כִּי of Genesis 1 all give content; the four of Genesis 2 all give a reason.
“that, because, when, but”
Colour key blue = added at the front · orange = added at the end · purple = a mark inside (dot · doubled letter · changed vowel) · underline = the word this page is about
1What כִּי is
כִּי (ki) is a connector (conjunction) that joins one clause (a verb and the words that go with it) to another. Where the וְ of “and” sets two clauses side by side, כִּי embeds one clause inside another or hangs it on after another.
It is among the most frequent connectors in the Old Testament: 4,488 times in the OSHB under lexicon number 3588. Genesis 1–2 has it ten times — six in chapter 1 (all “he saw + כִּי טוֹב”) and four in chapter 2 (2:3, 5, 17, 23, all giving a reason).
כִּי has no single fixed meaning. There are four main ones: (1) “that” (content), (2) “because” (reason), (3) “when, if” (time or case), (4) after a negative, “not …, but ….” Which one it is depends not on the form of the word but on what comes before it.
2The name — כִּי ki
כִּי is כּ (kaf with a dot, “k”) + hireq ִ (i) + the vowel letter י, read “ki.” The dot in כּ marks the hard sound at the start of a word (dagesh lene).
It is often tied to the next word by a maqqef (־) and read as one unit — כִּי־טוֹב (1:4). The maqqef does not change the meaning; it says to read the two words under one stress.
Grammars write ki and speak of “the conjunction ki,” and by use of causal ki, ki of content (object clause), and temporal ki.
3At a glance — what comes before decides the meaning
- After “see, know, hear, tell”“that” — the content seen, known, heard, or told. וַיַּרְא … כִּי־טוֹב (1:4).
- After an act, a word, a command, or a naming“because” — the reason. וַיְקַדֵּשׁ אֹתוֹ כִּי בוֹ שָׁבַת (2:3).
- First in the sentence + imperfect · after וַיְהִי · וְהָיָה“when, if” — time or case. כִּי תַעֲבֹד (4:12) · וַיְהִי כִּי (6:1).
- After the negative לֹא · כִּי אִם“not …, but …” — a correction. לֹא כִּי צָחָקְתְּ (18:15) · כִּי אִם־יִשְׂרָאֵל (32:29).
4The four uses of כִּי — in one table
The form of כִּי never changes. What changes is what stands before it and the role the כִּי clause plays in the sentence.
| Use | What comes before | Role of the כִּי clause | Translation | Genesis |
|---|---|---|---|---|
| Content | “see, know, tell” | object of the verb before (what) | that … | 1:4 · 3:6 · 3:7 · 3:11 |
| Reason | an act, word, command, naming | a reason hung on what came before | because, for | 2:3 · 2:5 · 2:17 · 2:23 · 3:14 · 3:20 |
| Time / case | sentence start · וַיְהִי · וְהָיָה | time or condition of the main clause | when, if | 4:12 · 6:1 · 12:12 |
| Correction | the negative לֹא | the right word replacing the first | not …, but … | 18:15 · 32:29 (כִּי אִם) · 15:4 |
All six כִּי of Genesis 1 are in the first row (content); all four of Genesis 2 are in the second (reason).
5“that” — כִּי after see, know, tell
The כִּי clause supplies “what” was seen, known, or told. Inside it there is often a verbless clause.
ki-tov — that (it was) good
Before it stands וַיַּרְא אֱלֹהִים אֶת־הָאוֹר (and God saw the light). After “see,” כִּי opens what was seen: “that ….” Inside it, טוֹב (good) is a verbless clause. This is pattern 7 on the Genesis 1 pages (saw + object + כִּי + what was seen).
YLVAnd God saw the light, that it was good; and God divided between the light and between the darkness.
vattere ha’ishah ki tov ha‘ets — and the woman saw that the tree was good
The wayyiqtol וַתֵּרֶא (and she saw) + the subject הָאִשָּׁה + כִּי + the verbless clause טוֹב הָעֵץ (the tree was good). The same build as 1:4, but here כִּי follows directly, with no object. The verse adds וְכִי (and that) for a second thing seen.
YLVAnd the woman (ishah) saw that the tree was good for food, and that it was a desire to the eyes, and the tree was desirable to make one wise; and she took of its fruit and ate, and she gave also to her man (ish) with her, and he ate.
vayyede‘u ki ‘erummim hem — and they knew that they were naked
וַיֵּדְעוּ (and they knew) + כִּי + the verbless clause עֵירֻמִּם הֵם (naked ones — they). After “know,” too, כִּי means “that.” After verbs of perceiving or telling (see, know, hear, tell), כִּי opens the content.
YLVAnd the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves and made for themselves girdles.
mi higgid lekha ki ‘erom ’attah — who told you that you were naked?
The question מִי (who) + the Hiphil perfect הִגִּיד (told) + לְךָ (to you) + כִּי + עֵירֹם אָתָּה (naked — you). After “tell,” כִּי gives what was told. The עֵירֻמִּם הֵם (they were naked) of 3:7 becomes “you” here.
YLVAnd he said, "Who told you that you were naked? Have you eaten of the tree which I commanded (tzivvah) you not to eat of it?"
6“because” — the causal כִּי
כִּי attaches the reason for an act, a prohibition, or a naming. It does not add another event; it hangs a reason on the one before. This is pattern 20 on the Genesis 1–2 pages.
ki vo shavat — because in it he shabbatted
Before it come two wayyiqtols, וַיְבָרֶךְ (he blessed) and וַיְקַדֵּשׁ (he sanctified). כִּי attaches the reason. Since כִּי stands first, what follows cannot be a wayyiqtol; the past act is a perfect, שָׁבַת. בוֹ (in it — בְּ + וֹ “it”) is also placed before the verb: “in it he shabbatted” (pattern 20).
YLVAnd God blessed the seventh day and sanctified it, because in it he shabbatted from all his work which God created to make.
ki lo himtir — for (YHWH God) had not caused it to rain
The two clauses before it say the shrubs of the field were not yet there and the herbs had not yet sprouted; כִּי attaches the reason: כִּי + the negative לֹא + the Hiphil perfect הִמְטִיר (had caused to rain). The following וְאָדָם אַיִן (and there was no man), joined by וְ, belongs to the same reason.
YLVAnd every shrub of the field was not yet in the earth, and every herb of the field had not yet sprouted, for YHWH God had not caused it to rain upon the earth, and there was no man (adam) to work (avad) the ground (adamah).
ki beyom ’akhalekha mimmennu — for in the day you eat of it (you shall surely die)
כִּי opens the reason for the prohibition “do not eat” (לֹא תֹאכַל). Inside it the time comes first — בְּיוֹם (in the day of) + the infinitive construct אֲכָלְךָ (your eating; ךָ = you) — and מוֹת תָּמוּת (you shall surely die) closes it. After a command or prohibition, כִּי tells why.
YLVbut of the tree of the knowledge of good and evil, you shall not eat of it, for in the day you eat of it you shall surely die."
ki me’ish luqoḥah-zzot — because from Man (ish) this one was taken
The reason for the line before, “this one shall be called Woman (ishah).” כִּי + the fronted מֵאִישׁ (from Man) + the Pual perfect לֻקֳחָה (was taken; ָה = she) + זֹּאת (this one). Giving a name and then its reason with כִּי is frequent in Genesis (3:20, “Eve”).
YLVAnd Adam said, "This now is bone of my bones and flesh (basar) of my flesh (basar); for this one it shall be called Woman (ishah), because from Man (ish) this one was taken."
ki hi hayetah ’em kol-ḥai — because she was the mother of all living
The reason for the wayyiqtol before it, וַיִּקְרָא הָאָדָם שֵׁם אִשְׁתּוֹ חַוָּה (and Adam called his wife’s name Eve). כִּי + the pronoun הִוא (she) + the perfect הָיְתָה (was; ָה = she) + אֵם כָּל־חָי (mother of all living). Like 2:23: name + כִּי + reason.
YLVAnd Adam called his woman's (ishah) name Eve, because she was the mother of all living (chai).
ki ‘asita zzot — because you have done this
Here the כִּי clause comes first: “because you have done this (perfect עָשִׂיתָ; תָ = you) — cursed are you ….” The reason is given first and the outcome after. Even at the head of the sentence it means “because,” since no “see / know” precedes it.
YLVAnd YHWH God said to the serpent, "Because you have done this, cursed are you above all the cattle and above every living thing (chai) of the field; upon your belly you shall go, and dust (aphar) you shall eat all the days of your life (chai).
ki yare’ah — for she was afraid
After וַתְּכַחֵשׁ שָׂרָה (and Sarah denied), the narrator adds the reason with כִּי: יָרֵאָה (she was afraid; ָה = she). The לֹא כִּי later in the same verse means something else (see “not …, but …” below).
YLVAnd Sarah denied, saying, "I did not laugh"; for she was afraid. And he said, "No, but you did laugh."
7“when, if” — כִּי of time or case
The כִּי clause comes before the main clause and sets when, or in what case, the main event happens.
ki ta‘avod ’et-ha’adamah — when you work the ground
כִּי + the imperfect תַעֲבֹד (you will work). כִּי + imperfect at the head of a sentence opens a future “when / in case”: “when you work the ground.” The outcome follows: “it shall no longer give its strength” (לֹא־תֹסֵף). Legal “if” clauses use this shape too (Exod 21:2, see the conditional page).
YLVWhen you work (avad) the ground (adamah), it shall not continue to give its strength to you; a wanderer and a fugitive you shall be in the earth."
vayehi ki-heḥel ha’adam larov — and it came to pass, when man began to multiply
וַיְהִי (and it came to pass) + כִּי + the Hiphil perfect הֵחֵל (began) + subject + לָרֹב (to multiply). In narrative, כִּי right after וַיְהִי means “when,” setting the time of what follows. The event is past, so the verb is a perfect.
YLVAnd it came to pass, when man (adam) began to multiply upon the face of the ground (adamah), and daughters were born to them,
vehayah ki-yir’u ’otakh hammitsrim — and it shall be, when the Egyptians see you
The weqatal וְהָיָה (and it shall be) + כִּי + the imperfect יִרְאוּ (they will see). It is the future partner of וַיְהִי כִּי (6:1, past): “when ….” Weqatals follow: וְאָמְרוּ (they will say), וְהָרְגוּ (they will kill).
YLVAnd it shall be, when the Egyptians see you, that they will say, 'This is his wife (ishah),' and they will kill me, but you they will keep alive.
8“not …, but …” — כִּי and כִּי אִם after a negative
lo ki tsaḥaqt — no, but you did laugh
The answer to Sarah’s “I did not laugh” (לֹא צָחַקְתִּי): לֹא (no) + כִּי + the perfect צָחָקְתְּ (you laughed; תְּ = you, feminine). After a negative, כִּי means “not that, but this,” correcting what was said.
YLVAnd Sarah denied, saying, "I did not laugh"; for she was afraid. And he said, "No, but you did laugh."
ki ’im-yisra’el — but Israel
Before it: לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ (your name shall no more be called Jacob). כִּי אִם, two words fused, means “but rather.” Right after it, כִּי־שָׂרִיתָ (because you have striven) is again the causal כִּי — two meanings side by side in one verse.
YLVAnd he said, "Your name shall no more be called Jacob, but Israel; for you have striven with God and with men (ish), and have prevailed."
ki-’im ’asher yetse mimme‘ekha — but one who comes out from your own body
After לֹא יִירָשְׁךָ זֶה (this one shall not inherit you): כִּי־אִם (but rather) + the relative אֲשֶׁר (one who) + the imperfect יֵצֵא (will come out). “Not this one, but one who comes from your body” — it removes the first and sets the right one in its place.
YLVAnd behold, the word of YHWH came to him, saying, "This one shall not inherit you; but one who comes out from your own bowels, he shall inherit you."
9Why it works this way — order inside a כִּי clause
- 1. כִּי stands firstכִּי is always the first word of its clause, because it binds the whole clause into one unit and joins it to another.
- 2. So no wayyiqtol can followA wayyiqtol, with its וַ, can stand only first in its clause. The first place already belongs to כִּי, so a past event inside a כִּי clause is a perfect: the wayyiqtol וַיִּשְׁבֹּת (and he shabbatted) of 2:2 becomes the perfect שָׁבַת inside the כִּי of 2:3.
- 3. A word may be placed before the verbAfter כִּי, a word can be set before the verb to highlight it — בוֹ (in it, 2:3), בְּיוֹם אֲכָלְךָ (in the day you eat, 2:17), מֵאִישׁ (from Man, 2:23).
- 4. The future uses imperfect and weqatalA כִּי clause about the future has an imperfect (כִּי תַעֲבֹד), and the main clause goes on with an imperfect or weqatal (12:12 וְהָיָה כִּי־יִרְאוּ … וְאָמְרוּ).
- 5. Verbless clauses are completeWith no verb after כִּי the clause is still complete — כִּי־טוֹב (that it was good), כִּי עֵירֻמִּם הֵם (that they were naked).
10Other connectors — “therefore,” “as,” “because”
Besides כִּי there are other words that join clauses. The conditional אִם (if) is treated on the conditional page, the purpose words לְמַעַן and פֶּן on the purpose page, and the relative אֲשֶׁר on the relative page.
‘al-ken ya‘azov-’ish — therefore a man shall leave
עַל (on, according to) + כֵּן (so) = “therefore.” Where כִּי attaches a reason after, עַל־כֵּן opens the result drawn from what came before — following 2:23, “therefore a man shall leave his father and mother ….” The imperfect יַעֲזָב (shall leave) and the weqatal וְדָבַק (and shall cleave) follow.
YLVTherefore a man (ish) shall leave his father and his mother and cleave to his woman (ishah), and they shall become one flesh (basar).
ka’asher tsivvah ’elohim ’et-noaḥ — as God had commanded Noah
כַּאֲשֶׁר is כְּ (like) + אֲשֶׁר (that which) joined into one connector: “just as.” The Piel perfect צִוָּה (commanded) follows. It often closes a report that something was done as commanded. As וַיְהִי כַּאֲשֶׁר it can also mean “when” (12:11).
YLVtwo two they came to Noah into the ark, male and female, as God commanded (tzivvah) Noah.
ki ya‘an ’asher ‘asita — because you have done (this thing)
יַעַן אֲשֶׁר is another connector meaning “because.” Here, after the oath בִּי נִשְׁבַּעְתִּי (by myself I have sworn), it comes with כִּי, opening the reason for the oath with weight. The perfect עָשִׂיתָ (you have done; תָ = you) follows.
YLVand said, "By myself I have sworn, declares YHWH, because you have done this thing, and have not withheld your son, your only one,
11The ten כִּי of Genesis 1–2 — content in chapter 1, reason in chapter 2
Chapter 1: 1:4, 10, 12, 18, 21, 25 — all six are וַיַּרְא אֱלֹהִים … כִּי־טוֹב (and God saw that it was good). Only 1:4 has an object, אֶת־הָאוֹר (the light); elsewhere כִּי follows directly. In 1:31 וְהִנֵּה (and behold) stands instead of כִּי (see the הִנֵּה page).
Chapter 2: 2:3 (because he shabbatted), 2:5 (because he had not caused rain), 2:17 (because in the day you eat you will die), 2:23 (because she was taken from Man) — all four give a reason.
The same word opens “what he saw” in chapter 1 and “why” in chapter 2. Whether “he saw” stands before it makes the difference.
12Easy to confuse
כִּי is not the prefixed preposition כְּ (like). כְּ attaches to the next word with a shewa (כְּאַחַד “like one,” 3:22); כִּי is a separate word, or joined by a maqqef.
כִּי אִם is not “because if.” After a negative the two fuse into “but rather, except” (32:29, 15:4). There are places where כִּי and אִם simply stand side by side (“for if …”), so first check whether a negative comes before.
English “for” can blur the meaning. Rendering a content כִּי as “because” would turn 1:4 into “he saw because the light was good,” which is wrong. First check whether the verb before is “see” or “know.”
The meaning can change within one verse. In 18:15 the first כִּי gives a reason (for she was afraid) and the second a correction (no, but you laughed). In 32:29, כִּי אִם (but) is followed by כִּי (because).
13Where this appears in Genesis 1–2
All 10 places, found from the OSHB morphology. Tap one to go to that word’s notes.