ἵνα,

I. an adverb of place, from Homer down, especially in the poets;

a. where; in what place.

b. to what place; whither. Of the former signification C. F. A. Fritzsche (on Matthew, p. 836; differently in Fritzschiorum Opusco., p. 186ff) thought he had found two examples in Biblical Greek, and H. A. W. Meyer agrees with him. The first, viz. ἵνα μή φυσιοῦσθε, 1Co 4:6, they explain thus: where (i. e. in which state of things, viz. when ye have learned from my example to think humbly of yourselves) the one is not exalted to the other’s disadvantage; the second, ἵνα αὐτούς ζηλοῦτε, Gal 4:17, thus: where ye zealously court them; but see II. 1 d. below.

II. a final conjunction (for from local direction, indicated by the adverb, the transition was easy to mental direction or intention) denoting purpose and end: to the intent that; to the end that, in order that; ἵνα μή, that not, lest; it is used:

1. properly, of the purpose or end;

a. followed by the optative; only twice, and then preceded by the present of a verb of praying or beseeching, where the wish (optatio) expressed by the prayer gave occasion for the use of the optative: Eph 1:17 but WH marginal reading subjunctive; Eph 3:16 R G; cf. Winers Grammar, 290 (273); Buttmann, 233 (201); and yet in both instances the relic force of the particle is so weakened that it denotes the substance rather than the end of the prayer; see 2 below.

b. followed by the subjunctive, not only (according to the rule observed by the best Greek writers) after the primary tenses (present, perfect, future) or the imperative, but (in accordance with that well-known negligence with which in later times and especially by Hellenistic writers the distinction between the subjunctive and the optative was disregarded) after preterites even where the more elegant Greek writers were accustomed to use the optative; cf. Hermann ad Vig., p. 847ff; Klotz ad Der. ii., 2 p. 616ff; Winers Grammar, 287ff (270ff); Buttmann, 233 (201). α. after a present: Mar 4:21; Mar 7:9; Luk 6:34; Luk 8:12; Luk 16:28; Joh 3:15; Joh 5:34; Joh 6:30; Act 2:25; Act 16:30; Rom 1:11; Rom 3:19; Rom 11:25; 1Co 7:29; 1Co 9:12; 2Co 1:17; Gal 6:13; Php 3:8; Heb 5:1; Heb 6:12; Heb 9:25; 1Jn 1:3; Rev 3:18; Rev 11:6, and often. β. after a perfect: Mat 1:22; Mat 21:4; Joh 5:23, ( T Tr WH; cf. e.); ; 1Co 9:22; 1Jn 5:20 (here T Tr WH present indicative; see d.). γ. after an imperative (either present or aorist): Mat 7:1; Mat 9:6; Mat 14:15; Mat 17:27; Mat 23:26; Mar 11:25; Mar 13:18; Joh 4:15; Joh 5:14; Joh 7:3 (R G L); ; 1Co 7:5; 1Co 11:34; 1Ti 4:15; Tit 3:13, etc.; also after a hortative or deliberative subjunctive: Mar 1:38; Luk 20:14; Joh 6:5 (Rbez L T Tr WH); Joh 11:16; Heb 4:16, etc. δ. after a future: Luk 16:4; Luk 18:5; Joh 5:20 (here Tdf. present indicative; see d.); Joh 14:3; Joh 14:13; Joh 14:16; 1Co 15:28; Php 1:26. ε. after Historic tenses: after the imperfect, Mar 3:2 (here L Tr future indicative; see c.); Mar 6:41; Mar 8:6; Luk 6:7; Luk 18:15, etc.; after the pluperfect, Joh 4:8; after the aor, Mat 19:13; Mar 3:14; Mar 11:28; Mar 14:10 (R. § 139, 37); Luk 19:4; Luk 19:15; Joh 5:36 (R G L; cf. β.); Joh 7:32; Joh 12:9; Act 19:4 (?); Rom 6:4; 2Co 8:9; Heb 2:14; Heb 11:35; 1Ti 1:16; 1Jn 3:5; 1Jn 3:8, etc.

c. As secular authors join the final particles ὄφρα, μή, and especially ὅπως, also with the future indicative (cf. Matthiae, § 519, 8 ii., p. 1186ff), as being in nature akin to the subjunctive, so the N. T. writings, according to a usage extremely doubtful among the better Greek writings (cf. Klotz, the passage cited, p. 629f), also join ἵνα with the same (cf. WHs Appendix, p. 171{b} following; Sophocles’ Lexicon, under the word ἵνα, 17): ἵνα θήσω, 1Co 9:18; L T Tr WH in the following instances: σταυρωσουσιν, Mar 15:20 (not WH (see as above)), δώσουσιν, Luk 20:10; κενώσει, 1Co 9:15 (not Lachmann) (καταδουλώσουσιν, Gal 2:4 (but cf. Hort in WH as above, p. 167a)); κερδηθήσονται, 1Pe 3:1; σφάξουσιν, Rev 6:4; δώσει, Rev 8:3; προσκυνήσουσιν (Rev 9:20); ((cf. 2 a. at the end below)); (ἀναπαήσονται, Rev 14:13 (see ἀναπαύω) cf. 4 b.); L Tr in the following: κατηγορήσουσιν, Mar 3:2 (cf.

b. e. above); προσκυνήσουσιν, Joh 12:20; T Tr WH in (θεωρήσουσιν, Joh 7:3); ξυρήσονται, Act 21:24; L T WH Tr marginal reading in ἀδικήσουσιν, Rev 9:4 ((cf. 2 b. below)); (add, ἐρεῖ, Luk 14:10 T WH Tr text; ἐξομολογήσεται, Php 2:11 T L marginal reading Tr marginal reading; καυθήσομαι, 1Co 13:3 T; δώσει, Joh 17:2 WH Tr marginal reading; ἀναπαύσονται, Rev 6:11 WH; δώσει, Rev 13:16 WH marginal reading) (ἵνα καταργήσει τόν θάνατον καί τήν ἐκ νεκρῶν ἀνάστασιν δείξει, the Epistle of Barnabas 5, 6 [ET] (so manuscript à, but Hilgenf., Mller, Gebh., others, adopt the subjunctive; yet see Cunningham’s note at the passage)); so that the future alternates with the subjunctive: ἵνα ἔσται ... καί εἰσέλθωσιν, Rev 22:14; γένηται καί ἔσῃ (Vulg.sis), Eph 6:3; in other passages L T Tr WH have restored the indicative, as ἵνα ἥξουσι καί προσκυνήσουσιν ... καί γνῶσιν, Rev 3:9; ἵνα ... πίνητε ... καί καθίσεσθε or καθήσεσθε (but WH text κάθησθε) (Vulg.etsedeatis), Luk 22:30; κάμψῃ καί ἐξομολογήσεται, Php 2:11 (T L marginal reading Tr marginal reading); cf. Buttmann, § 139, 88; Winer’s Grammar, § 41 b. 1 b. d. By a solecism frequently in the ecclesiastical and Byzantine writings. ἵνα is joined with the indicative present: 1Co 4:6 (φυσιοῦσθε); Gal 4:17 (ζηλοῦτε); (cf. Test xii. Patr., test. Gad § 7; the Epistle of Barnabas 6, 5 [ET]; 7, 11 [ET]; Ignatius ad Eph 4:1-32; Eph 2:1-22 [ET]; ad Trall. 8, 2 [ET], and other examples in Winers and Alexander Buttmann (1873) as below; but see Hort in WH’s Appendix, p. 167{a}, cf., pp. 169^b, 171f); but the indicative is very doubtful in the following passages: (Joh 4:15 Tr text); (Tdf. θαυμάζετε); T Tr text; Gal 6:12 T L marginal reading; (1Th 4:13 L marginal reading); Tit 2:4 T Tr L marginal reading; 2Pe 1:10 L; (1Jn 5:20 T Tr WH (cf.

b. β. above)); Rev 12:6 (T Tr τρέφουσιν); (Rev 13:17 WH marginal reading); cf. Winers Grammar, § 41 b. 1 c.; Buttmann, § 139, 39; Meyer on 1Co 4:6; Wieseler on Gal 4:17; (Sophocles as above). (In the earlier Greek writings ἵνα is joined with the indicative of the past tenses alone, ’to denote something which would have been, if something else had been done, but now has not come to pass’ Hermann ad Vig. p. 847, cf. Klotz ad Dev. ii., 2, p. 630f; Kühner, § 553, 7 ii., 903; (Jelf, § 813; cf. Jebb in the Appendix to Vincent and Dickson’s Modern Greek, § 79).)

e. the final sentence is preceded by preparatory demonstrative expressions (Winer’s Grammar, § 23, 5): εἰς τοῦτο, to this end, Joh 18:37; 1Jn 3:8; Rom 14:9; 2Co 2:9; 1Pe 2:21; 1Pe 3:9; 1Pe 4:6 (the Epistle of Barnabas 5, 1, 11 [ET]; (14, 5 [ET])); εἰς αὐτό τοῦτο, Eph 6:22; Col 4:8; διά τοῦτο, Joh 1:31; 2Co 13:10; Phm 1:15; 1Ti 1:16; τούτου χάριν, Tit 1:5.

2. In later Greek, and especially in Hellenistic writers, the final force of the particle ἵνα is more or less weakened, so that it is frequently used where the earlier Greeks employed the infinitive, yet so that the leading and the dependent sentence have each its own subject. The first extant instance of this use occurs in the Amphictyonic decree in (pseudo-) Demosthenes, p. 279, 8 (i. e. de coron. § 155): πρεσβευσαι πρός Φίλιππον καί ἀξιουν ἵνα βοηθήσῃ (cf. Odyss. 3, 327 λίσσεσθαι ... ἵνα νημερτες ἐνισπη (cf. 3, 19)), but it increased greatly in subsequent times; cf. Winers Grammar, § 44, 8; R. 237 (204); (Green 171f; Goodwin § 45 N. 5 b.; Jebb in the Appendix to Vincent and Dickson’s Modern Greek, § 55). Accordingly, ἵνα stands with the subjunctive in such a way that it denotes the purport (or object) rather than the purpose of the action expressed by the preceding verb. This occurs a. after verbs of caring for, deciding, desiring, striving: βλέπειν, 1Co 16:10; Col 4:17; 2Jn 1:8; ζητῶ, 1Co 4:2; 1Co 14:12; φυλάσσομαι, ἵνα μή, 2Pe 3:17; μεριμνάω, 1Co 7:34; ζηλόω, 1Co 14:1; βουλεύομαι, Joh 11:53 (R G Tr marginal reading συμβουλεύομαι); Joh 12:10; ἀφίημι, Mar 11:16; Joh 12:7 L T Tr WH; θέλημα ἐστι, Mat 18:14; Joh 6:39 f; θέλω, Mat 7:12; Mar 6:25; Mar 9:30; Mar 10:35; Luk 6:31; so that it alternates with the infinitive, 1Co 14:5; δίδωμι, to grant, that, Mar 10:37; Rev 9:5, etc.; ποιῶ, Rev 13:12 (here L T Tr WH future indicative (cf. 1 c. above)).

b. after verbs of saying (commanding, asking, exhorting; but by no means after κελεύειν (cf. Buttmann, 275 (236))): εἰπεῖν, in the sense of to bid, Mat 4:3; Mar 3:9; Luk 4:3; also λέγειν, Act 19:4; 1Jn 5:16; ἐρρήθη, Rev 6:11 (WH future indicative); Rev 9:4 (L T Tr marginal reading WH indicative future (see 1 c. above)); διαμαρτύρομαι, 1Ti 5:21 (otherwise (viz. telic) in Luk 16:28); ἐρωτῶ, to ask, beseech, Mar 7:26; Luk 7:36; Luk 16:27; Joh 4:47; Joh 17:15; Joh 17:21; Joh 19:31; 2Jn 1:5; παρακαλῶ, Mat 14:36; Mar 5:10; Mar 5:18; Mar 7:32; Mar 8:22; Luk 8:32; 1Co 1:10; 1Co 16:12; 1Co 16:15; 2Co 8:6; 2Co 9:5; 2Co 12:8; 1Th 4:1; 2Th 3:12, (Josephus, Antiquities 12, 3, 2); προσεύχομαι (which see), Mat 24:20; (Mar 13:18); Mar 14:35; δέομαι, Luk 9:40; Luk 22:32 (Dionysius Halicarnassus, Antiquities 1, 83); ἐπιτίμω, Mat 12:16; (Mat 16:20 L WH text); ; Mar 3:12; Mar 8:30; Mar 10:48; Luk 18:39; ἐντέλλομαι, Mar 13:34; Joh 15:17; ἐντολήν δίδωμι or λαμβάνω, Joh 11:57; Joh 13:34; Joh 15:12; γράφω, with the involved idea of prescribing, Mar 9:12 (cf. Winers Grammar, 462 (430) and the text of L T); ; Luk 20:28; διαστέλλομαι, Mat 16:20 (L WH text ἐπιτίμω (see above)); Mar 5:43; Mar 7:36; Mar 9:9; παραγγέλλω, Mar 6:8 (cf. Winer’s Grammar, 578 (538)); συντίθεμαι, Joh 9:22; ἀγγαρεύω, Mat 27:32; Mar 15:21; κηρύσσω, Mar 6:12; ἀπαγγέλλω, Mat 28:10; ἐξορκίζω, Mat 26:63. (For examples (of its use with the above verbs and others) drawn from the later Greek writings, see Sophocles, Glossary etc. § 88, 1.)

c. after words by which judgment is pronounced concerning that which someone is about to do (or which is going to happen), as to whether it is expedient, befitting, proper, or not; as συμφέρει, Mat 18:6; Mat 5:29; Joh 11:50; Joh 16:7; λυσιτελεῖ, Luk 17:2; ἀρκετόν, ἐστι, Mat 10:25; also after ἄξιος, Joh 1:27; ἱκανός, Mat 8:8; Luk 7:6; ἐλάχιστον μοι ἐστιν, ἵνα, 1Co 4:3; ἠγαλλιάσατο ἵνα ἴδῃ, Joh 8:56; χρείαν ἔχω, Joh 2:25; Joh 16:30; 1Jn 2:27; ἔδει, ἵνα ἐπί ξύλου πάθη, the Epistle of Barnabas 5, 13 [ET]. (For other examples see Sophocles as above § 88, 3, 4.)

d. after substantives, to which it adds a more exact definition of the thing; after a substantive of time: χρόνον, ἵνα μετανοήσῃ, Rev 2:21; after ὥρα, Joh 12:23; Joh 13:1; Joh 16:2; Joh 16:32 (elsewhere ὅτε, Joh 4:23; Joh 5:25); in these examples the final force of the particle is still apparent; we also can say time that she should repent (cf. Winers Grammar, 389 (318); Buttmann, 240 (207)); but in other expressions this force has almost disappeared, as in ἐστιν συνήθεια ὑμῖν, ἵνα ... ἀπολύσω, Joh 18:39; after μισθός, 1Co 9:18.

e. it looks back to a demonstrative pronoun; cf. Winers Grammar, 338 (317); (Buttmann, § 139, 45): πόθεν μοι τοῦτο, ἵνα ἔλθῃ κτλ. for τό ἐλθεῖν τήν etc. Luk 1:43; especially in John, cf. Joh 6:29; Joh 6:50; Joh 15:13; Joh 17:3 (here T Tr text indicative; see 1 d. above); 1Jn 3:11; 1Jn 3:23; 1Jn 5:3; 2Jn 1:6; Php 1:9; ἐν τούτῳ, Joh 15:8; 1Jn 4:17 (Θεοῦ δέ τό δυνατόν ἐν τούτῳ δεικνυται, ἵνα ... ἐξ οὐκ ὄντων ποιῇ τά γινόμενα, Theophil. ad Autol. 2, 13; after τόδε, Epictetus diss. 2, 1, 1; (other examples in Sophocles’ Lexicon, under the word 6)).

3. According to a very ancient tenet of the grammarians, accepted by Kühner, § 563, 2 Anm. 3; (T. S. Green, N. T. Gram., p. 172f), and not utterly rejected by Alex. Alexander Buttmann (1873) N. T. Gr., p. 238f (206), ἵνα is alleged to be used not only τελικως, i. e. of design and end, but also frequently ἐκβατικως, i. e. of the result, signifying with the issue, that; with the result, that; so that (equivalent to ὥστε). But C. F. A. Fritzsche on Matthew, p. 836ff and Winer’s 338 (317) and 457ff (426ff) have clearly shown, that in all the passages adduced from the N. T. to prove this usage the telic (or final) force prevails: thus in ἵνα μή λυθῇ ὁ νόμος Μωϋσέως, that the law of Moses may not be broken (which directs a man to be circumcised on the eighth and on no other day), Joh 7:23; οὐκ ἐστε ἐν σκότει, ἵνα ἡ ἡμέρα ὑμᾶς ... καταλάβῃ, that the day should overtake you (cf. the final force as brought out by turning the sentence into the passive form in German umvomTageerfusstzuwerden), 1Th 5:4; προσευχέσθω, ἵνα διερμηνεύῃ, let him pray (intent on this, or with this aim), that (subsequently) he may interpret, 1Co 14:18; likewise ἐπενθήσατε, ἵνα etc. 1Co 5:2, and μετενόησαν, ἵνα μή, Rev 9:20; μετάθεσιν, ... ἵνα etc. that the change may be to this end, that etc. Heb 12:27; ἵνα μή ... ποιῆτε, that ye may not do, Gal 5:17 (where ἡ σάρξ and τό πνεῦμα are personified antagonistic forces contending for dominion over the will of the Christian; cf. Wieseler at the passage); the words ἵνα ... φραγῇ κτλ. in Rom 3:19 describe the end aimed at by the law. In many passages where ἵνα has seemed to interpreters to be used ἐκβατικως, the sacred writers follow the dictate of piety, which bids us trace all events back to God as their author and to refer them to God’s purposes (Jo. Damascen. orthod. fid. 4, 19 ἔθος τῇ γραφή, τινα ἐκβατικως ὀφείλοντα λέγεσθαι, αἰτιολογικως λέγειν); so that, if we are ever in doubt whether ἵνα is used of design or of result, we can easily settle the question when we can interpret the passage ’that, by God’s decree,’ or ’that, according to divine purpose’ etc.; passages of this sort are the following: Mar 4:12; Luk 9:45; Luk 11:50; Luk 14:10; Joh 4:36; Joh 9:2; Joh 12:40; Joh 19:28; Rom 5:20; Rom 7:13; Rom 8:17; Rom 11:31; 1Co 7:29; 2Co 4:7; 2Co 7:9; also the phrase ἵνα πληρωθῇ, accustomed to be used in reference to the O. T. prophecies: Mat 1:22; Mat 2:15; Mat 4:14; Mat 12:17 L T Tr WH; Mat 21:4; Mat 26:56; Mat 27:35 Rec.; Joh 13:18; Joh 17:12; Joh 19:24; Joh 19:36; ἵνα πληρωθῇ ὁ λόγος, Joh 12:38; Joh 15:25; cf. Joh 18:9; cf. Joh 18:32. (Cf. Winers 461 (429). Prof Sophocles although giving (Lex. under the word ἵνα, 19) a copious collection of examples of the ecbatic use of the word, defends its telic sense in the phrase ἵνα πληρωθῇ, by calling attention not merely to the substitution of ὅπως πληρωθῇ in Mat 8:17; Mat 13:35 (cf. Mat 2:23), but especially to 1Es 1:54 (εἰς ἀναπλήρωσιν ῤήματος τοῦ κυρίου ἐν στόματι Ιερεμιου); 1Es 2:1 (εἰς συντέλειαν ῤήματος κυρίου κτλ.); 2Es 1:1 (τοῦ τελεσθῆναι λόγον κυρίου ἀπό στόματος Ιερεμιου); Josephus, Antiquities 8, 8, 2 at the end ταῦτα δ’ ἐπραττετο κατά τήν τοῦ Θεοῦ βουλησιν ἵνα λάβῃ τέλος ἅ προεφήτευσεν Αχιας; cf. Bib. Sacr. 1861, p. 729ff; Luthardt’s Zeitschr. 1883, p. 632ff)

4. The elliptical use of the particle;

a. the telic ἵνα often depends on a verb not expressed, but to be repeated or educed from the context (cf. Fritzsche on Matthew, p. 840f; Winers Grammar, 316 (297); (Buttmann, § 139, 47)): ἀλλ’ (namely, ἦλθεν, cf. verse 7) ἵνα μαρτυρήσῃ, Joh 1:8; ἀλλ’ (namely, ἐγένετο ἀπόκρυφον) ἵνα εἰς φανερόν ἔλθῃ, Mar 4:22; ἀλλ’ (namely, κρατεῖτε με) ἵνα etc. Mar 14:49; add, Joh 15:25; 1Jn 2:19.

b. the weakened ἵνα (see 2 above) with the subjunctive (or indicative future (cf. 1 c.), Rev 14:13 L T Tr WH) denotes something which one wishes to be done by another, so that before the ἵνα a verb of commanding (exhorting, wishing) must be mentally supplied (or, as is commonly said, it forms a periphrasis for the imperative): ἵνα ... ἐπιθῇς τάς χεῖρας αὐτῇ, Mar 5:23; ἡ γυνή ἵνα φοβῆται τόν ἄνδρα, Eph 5:33; Gal 2:10; add 2Co 8:7; ἵνα ἀναπαύσωνται (L T Tr WH ἀναπαήσονται (see ἀναπαύω at the beginning)), German siesollenruhen (A. V. that they may rest etc.), Rev 14:13; (perhaps also Col 4:16, cf. Lightfoot at the passage) (2Ma 1:9; Epictetus ench. 23 (17); diss. 4,1,41; among the earlier Greeks once so, Sophocles O. C. 155; in Latin, Cicero, ad divers. 14, 20 ’ibi ut sint omnia parata’; in German stern commands: ’dassdugehest!’ ’dassdunichtsäumest!’ cf. Winers Grammar, § 43, 5 a.; (Buttmann, 241 (208))).

c. ἵνα without a verb following — which the reader is left to gather from the context; thus we must mentally supply ἐυαγγελιζωμεθα, ἐυαγγελιζωνται in Gal 2:9, cf. Winers Grammar, 587 (546); (Buttmann, 394 (338)); ἵνα κατά χάριν, namely, ἤ, that the promise may be a gift of grace, Rom 4:16 (Winers Grammar, 598 (556); Buttmann, 392 (336)); ἵνα ἄλλοις ἄνεσις namely, γένηται, 2Co 8:13 (Winers Grammar, 586 (545); Buttmann, § 129, 22); ἵνα namely, γένηται, 1Co 1:31, unless preference be given there to an anacoluthon (Winers Grammar, 599 (557); Buttmann, 234 (201)): ἵνα ... καυχάσθω for καυχαται. (ἵνα ὡς ἄνθρωπος, namely, ἐργάζῃ, Epictetus diss. 3, 23, 4.)

5. Generally ἵνα stands first in the final sentence; sometimes, however, it is preceded by those words in width the main force of the sentence lies (Winers Grammar, 550 (511); Buttmann, § 151, 18): Act 19:4; Rom 11:31 (join τῷ ὑμετέρῳ ἐληι ἵνα); 1Co 9:15 at the end (R G); 2Co 2:4; 2Co 12:7; Gal 2:10; τό λοιπόν ἵνα κτλ., 1Co 7:29 Rec.elz L T. Among N. T. writers, John uses this particle more often, Luke more rarely, than the rest; (on John’s use see Winers Grammar, 338f (317f); 461 (430); Buttmann, 236 (203); 244 (210) note; § 140, 10 and 12; on Luke’s cf. Buttmann, 235f (203)). It is not found in the Epistle of Jude. (For Schaeffer’s references to Greek usage (and editions) see the Lond. (Valpy’s) edition of Stephanus under the word, col. 4488.)