Original Word: ἄν
Part of Speech: Particle, Disjunctive Particle
Transliteration: an
Pronunciation: an
Phonetic Spelling: (an)
KJV: (what-, where-, wither-, who-)soever
NASB: if
Word Origin: [a primary particle]

1. denoting a supposition, wish, possibility or uncertainty
{Usually unexpressed except by the subjunctive or potential mood. Also contracted G1437}

whatsoever, wheresoever, whosoever.

A primary particle, denoting a supposition, wish, possibility or uncertainty -- (what-, where-, wither-, who-)soever. Usually unexpressed except by the subjunctive or potential mood. Also contracted for ean.

see GREEK ean

302 án – a conditional particle expressing possibility, based on a preexisting condition (stipulation, prerequisite). This adds an important theoretical (hypothetical) sense to a statement which narrows down the sense of that statement.

302 (an) "indicates what can (could) occur – but only on certain conditions, or by the combination of certain fortuitous causes" (J. Thayer). Only the context determines how 302 (án) "limits" ("conditions") the statement by the possibility (condition) involved. Accordingly, 302 (án) is often called the "untranslatable particle." However, it always influences ("conditions") its sentence and is key to properly understanding the verse (passage) in which it occurs.

[Though 302 (án) is not easily "translatable," it always conveys important meaning. (The KJV sometimes translates an as "perchance," "haply.")

302 (an) is used about 300 times in the NT, introducing statements that have conditional or hypothetical meaning.]

Word Origin
a prim. conditional particle
Definition
usually untranslatable, but generally denoting supposition, wish, possibility or uncertainty
NASB Translation
however* (1), if (4), unless* (1), what* (3), whatever* (9), whenever* (1), wherever* (1), whoever* (38), whomever* (5).

STRONGS NT 302: ἄν (1)

ἄν (1), a particle indicating that something can or could occur on certain conditions, or by the combination of certain fortuitous causes. In Latin it has no equivalent; nor do the English haply, perchance, German wohl (wol),etwa, exactly and everywhere correspond to it. The use of this particle in the N. T., illustrated by copious examples from Greek writers, is shown by Winers Grammar, § 42; (cf. Buttmann, 216ff (186ff). Its use in classic Greek is fully exhibited (by Prof. Goodwin) in Liddell and Scott, under the word). It is joined:

I. in the apodoses of hypothetical sentences

1. with the imperfect, where the Latin uses the imperfect subjunctive, e. g. Luke 7:39 (ἐγίνωσκεν ἄν, sciret, he would know); Luke 17:6 (ἐλέγετε ἄν ye would say); Matthew 23:30 (non essemus, we should not have been); John 5:46; John 8:42; John 9:41; John 15:19; John 18:36; 1 Corinthians 11:31; Galatians 1:10; Galatians 3:21 (but WH marginal reading brackets); Hebrews 4:8; Hebrews 8:4, 7.

2. with the indicative aorist (where the Latin uses the pluperfect subjunctive like the future perfect subjunctive, I would have done it), to express what would have been, if this or that either were (εἰ with the imperfect in the protasis preceding), or had been (εἰ with the aorist or pluperfect preceding): Matthew 11:21 and Luke 10:13 (ἄν μετενόησαν they would have repented; Matthew 11:23; Matthew 12:7 (ye would not have condemned); Matthew 24:43 (he would have watched), 22 and Mark 13:20 (no one would have been saved, i. e. all even now would have to be regarded as those who had perished; cf. Winer's Grammar, 304 (286)); John 4:10 (thou wouldst have asked); John 14:2 (εἶπον ἄν I would have said so); John 14:28 (ye would have rejoiced); Romans 9:29 (we should have become); 1 Corinthians 2:8; Galatians 4:15 (R G); Acts 18:14. Sometimes the condition is not expressly stated, but is easily gathered from what is said: Luke 19:23 and Matthew 25:27 (I should have received it back with interest, namely, if thou hadst given it to the bankers).

3. with the pluperfect: John 11:21 (R Tr marginal reading) (οὐκ ἄν ἐτεθνήκει (L T Tr text WH ἀπέθανεν) would not have died, for which, in John 11:32, the aorist οὐκ ἄν ἀπέθανε); John 14:7 (not Tdf.) (εἰ with the pluperfect preceding); 1 John 2:19 (they would have remained with us). Sometimes (as in Greek writings, especially the later) ἄν is omitted, in order to intimate that the thing wanted but little (imperfect) or had wanted but little (pluperfect or aorist) of being done, which yet was not done because the condition was not fulfilled (cf. Alex. Alexander Buttmann (1873) in the Studien und Kritiken for 1858, p. 489ff; (N. T. Gram., p. 225 (194)); Fritzsche on Romans, vol. ii., 33; Winer's Grammar, § 42, 2, p. 305 (286)), e. g. John 8:39 (where the ἄν is spurious); John 15:22, 24; John 19:11; Acts 26:32; Romans 7:7; Galatians 4:15 (ἄν before ἐδώκατέ has been correctly expunged by L T Tr WH).

II. Joined to relative pronouns, relative adverbs, and adverbs of time and quality, it has the same force as the Latincumque orcunque, -ever, -soever (German irgend,etwa).

1. followed by a past tense of the indicative, when some matter of fact, something certain, is spoken of; where, "when the thing itself which is said to have been done is certain, the notion of uncertainty involved in ἄν belongs rather to the relative, whether pronoun or particle" (Klotz ad Der., p. 145) (cf. Winer's Grammar, § 42, 3 a.); ὅσοι ἄν as many as: Mark 6:56 (ὅσοι ἄν ἥπτοντο (ἥψαντο L text T Tr text WH) αὐτοῦ as many as touched him (cf. Buttmann, 216 (187))); Mark 11:24 (ὅσα ἄν προσευχόμενοι αἰτεῖσθε (Griesbach omits ἄν), but L text T Tr WH have rightly restored ὅσα προσεύχεσθε καί αἰτεῖσθε). καθότι ἄν in so far or so often as, according as (German jenachdemgerade): Acts 2:45; Acts 4:35. ὡς ἄν: 1 Corinthians 12:2 (in whatever manner ye were led (cf. Buttmann, § 139, 13; 383 (329f))).

2. followed by a subjunctive,

a. the present, concerning that which may have been done, or is usually or constantly done (where the German usesmögen); ἡνίκα ἄν whensoever, as often as": 2 Corinthians 3:15 L T Tr WH; ὅς ἄν whoever, be he who he may: Matthew 16:25 (L T Tr WH ἐάν); (Mark 8:35 (where T Tr WH future indicative; see WH's Appendix, p. 172)); Luke 10:5 (L T Tr WH aorist); Luke 10:8; Galatians 5:17 (T Tr WH ἐάν, L brackets ἐάν); 1 John 2:5; 1 John 3:17; Romans 9:15 (Exodus 33:19); Romans 16:2; 1 Corinthians 11:27 etc. ὅστις ἄν: 1 Corinthians 16:2 (Tr WH ἐάν; WH marginal reading aorist); Colossians 3:17 (L text Tr WH ἐάν). ὅσοι ἄν: Matthew 7:12 (T WH ἐάν); (L T Tr WH ἐάν). ὅπου ἄν whithersoever: Luke 9:57 (L Tr ἐάν); Revelation 14:4 (L Tr (T edition 7 not 8, WH) have adopted ὑπάγει, defended also by Buttmann, 228 (196)); James 3:4 (R G L Tr marginal reading in brackets). ὁσάκις ἄν how often soever: 1 Corinthians 11:25f (where L T Tr WH ἐάν). ὡς ἄν in what way soever: 1 Thessalonians 2:7 ((cf. Ellicott at the passage; Buttmann, 232 (201))), L T Tr WH ἐάν).

b. the aorist, where the Latin uses the future perfect; ὅς ἄν: Matthew 5:21, 22 (εἴπῃ whoever, if ever anyone shall have said); Matthew 5:31f (in Matthew 5:32 L T Tr WH read πᾶς ὁ ἀπολύων); Matthew 10:11; Matthew 26:48 (Tdf. ἐάν); Mark 3:29, 35; Mark 9:41, etc. ὅστις ἄν: Matthew 10:33 (L Tr WH text omit ἄν); ; John 14:13 (Tr marginal reading WH present); Acts 3:23 (Tdf. ἐάν), etc. ὅσοι ἄν: Matthew 21:22 (Treg. ἐάν); Matthew 23:3 (T WH ἐάν); Mark 3:28 (Tr WH ἐάν); Luke 9:5 (L T Tr WH present); John 11:22; Acts 2:39 (Lachmann οὕς); . ὅπου ἄν: Mark 14:9 (T WH ἐάν); (L T Tr WH ἐάν). ἄχρις οὗ ἄν until (donec): 1 Corinthians 15:25 Rec.; Revelation 2:25. ἕως ἄν until (usquedum): Matthew 2:13; Matthew 10:11; Matthew 22:44; Mark 6:10; Luke 21:32; 1 Corinthians 4:5, etc. ἡνίκα ἄν, of future time, not until then, when ... or then at length, when ...: 2 Corinthians 3:16 (T WH text ἐάν) (cf. Kühner, 2:951; Jelf, 2:565). ὡς ἄν as soon as (Buttmann, 232 (200)): 1 Corinthians 11:34; Philippians 2:23. ἀφ' οὗ ἄν ἐγερθῇ, Luke 13:25 (from the time, whatever the time is, when he shall have risen up). But ἐάν (which see) is also joined to the pronouns and adverbs mentioned, instead of ἄν; and in many places the manuscripts and editions fluctuate between ἄν and ἐάν (examples of which have already been adduced); (cf. Tdf. Proleg., p. 96; WH's Appendix, p. 173 "predominantly ἄν is found after consonants, and ἐάν after vowels"). Finally, to this head must be referred ὅταν (equivalent to ὅτε ἄν) with the indicative and much more often with the subjunctive (see ὅταν), and ὅπως ἄν, although this last came to be used as a final conjunction in the sense, that, if it be possible: Luke 2:35); Acts 3:20 (); ; Romans 3:4; see ὅπως, IL 1 b. (Cf. Winers Grammar, 309 (290f); Buttmann, 234 (201).)

III. ἄν is joined to the optative (Winers Grammar, 303 (284); Buttmann, 217 (188)); when a certain condition is laid down, as in wishes, I would that etc.: Acts 26:29 (εὐξαίμην (Tdf. εὐξάμην) ἄν, I could pray, namely, did it depend on me); in direct questions (Winers Grammar, the passage cited; Buttmann, 254 (219)): Acts 8:31 (πῶς ἄν δυναίμην; i. e. on what condition, by what possibility, could I? cf. Xenophon, oec. 11, 5); Acts 17:18 (τί ἄν θέλοι ... λέγειν what would he say? it being assumed that he wishes to utter some definite notion or other); Acts 2:12 R G; independent sentences and indirect questions in which the narrator introduces another's thought (Winers Grammar, § 42, 4; Buttmann, the passage cited]: Luke 1:62; Luke 6:11; Luke 9:46; (Luke 15:26 L brackets Tr WH; cf. Luke 18:36 Lbr. Trbr. WH marginal reading); Acts 5:24; Acts 10:17; Acts 17:20 R G.

IV. ἄν is found without a mood in 1 Corinthians 7:5 (εἰ μή τί ἄν (WH brackets ἄν), except perhaps, namely, γένοιτο (but cf. Alexander Buttmann (1873) as below)). ὡς ἄν, adverbially,tanquam (so already the Vulg.), as if: 2 Corinthians 10:9 (like ὥσπερ ἄν in Greek writings; cf. Kühner, 2:210 (sec. 398 Anm. 4; Jelf, § 430); Buttmann, 219 (189); (Liddell and Scott, under the word, D. III.)).

STRONGS NT 302: ἄν (2)ἄν (2), contracted from ἐάν, if; followed by the subjunctive: John 20:23 (Lachmann ἐάν. Also by the (present) indicative in 1 John 5:15 Lachmann; see Buttmann, 223 (192); Winers Grammar, 295 (277)). Further, L T Tr WH have received ἄν in John 13:20; John 16:23; (so WH John 12:32; cf. Winers Grammar, 291 (274); Buttmann, 72 (63)).

Overview

Strong’s Greek 302 (ἄν) appears 166 times in the New Testament, woven into every literary genre except the Apocalypse’s narrative sections. Rather than adding lexical content, the particle signals contingency, potentiality, or generality—always without casting doubt on the reliability of God’s word. Scripture uses ἄν to frame open-ended invitations, prophetic certainties that await appointed conditions, and hypothetical situations that clarify truth. By marking what could, would, or might happen, it directs readers to divine sovereignty while preserving genuine human responsibility.

Literary Distribution and Function

• Synoptic Gospels – Jesus employs ἄν in conditional teaching (Matthew 5:19; Luke 17:6), in hypothetical rebukes (Matthew 11:21), and in mission instructions (Mark 6:10–11).
• Johannine Writings – John records ἄν in “if…then” dialogue that exposes hearts (John 8:42), offers life (John 4:10), and guards the disciples’ future ministry (John 15:16).
• Acts – Luke pairs ἄν with universal gospel promises (Acts 2:21) and prophetic certainty (Acts 3:22).
• Pauline Epistles – Paul relies on ἄν to explain salvation history (Romans 9:29), to caution believers (1 Corinthians 11:31–34), and to express apostolic plans in the Lord’s will (Romans 15:24).
• General Epistles and Hebrews – ἄν clarifies typology (Hebrews 8:4) and exhorts perseverance (1 John 2:19).

Interpreting Conditional Sentences

New Testament writers use four primary patterns involving ἄν:

1. εἰ + ἄν (second clause) – unreal past: “If you had been here, my brother would not have died” (John 11:21).
2. ἐάν / ἄν in the protasis – general or future more vivid: “If anyone will not welcome you…the dust will be shaken off” (Matthew 10:14).
3. ὃς ἄν / ὅστις ἄν – whoever, everyone: “Whoever does the will of My Father in heaven is My brother and sister and mother” (Matthew 12:50).
4. ἕως ἂν / μέχρι ἄν – until: “Truly I tell you, until heaven and earth pass away, not a single jot…will disappear from the Law” (Matthew 5:18).

These constructions keep the reader alert to circumstance while buttressing the certainty of God’s purpose once His conditions are met.

Divine Sovereignty and Human Responsibility

ἄν underscores that God rules over all possibilities. Jesus says, “If those days had not been cut short, no one would be saved. But for the sake of the elect those days will be shortened” (Matthew 24:22). The statement shows that human survival is contingent, yet ensured by divine decree. Similarly, Paul quotes Isaiah using ἄν to stress that only God’s mercy preserves a remnant (Romans 9:29).

Prophetic Certainty within Conditional Formulations

Old Testament quotations brought into the New Testament often retain ἄν to express conditions already fulfilled or guaranteed by God. Peter cites Joel: “And everyone who calls on the name of the Lord will be saved” (Acts 2:21), where ἄν broadens the scope to all who respond. Jesus’ eschatological word, “You will not see Me again until you say, ‘Blessed is He who comes in the name of the Lord’” (Matthew 23:39), anchors Israel’s future repentance to a divinely appointed ‘until.’

Christological Sayings Introduced by ἄν

The particle regularly frames statements about Jesus’ identity and mission:

• Authority – “Whoever receives one of these little children in My name receives Me” (Mark 9:37).
• Exclusivity – “If you believed Moses, you would believe Me” (John 5:46).
• Mediation – “Whatever you ask in My name, that I will do” (John 14:13).

Each use places unlimited sufficiency in Christ while leaving the reception of benefits contingent upon faith, obedience, or prayer.

Parables and Teaching Applications

In Matthew 18:6 Jesus warns, “Whoever causes one of these little ones who believe in Me to stumble, it would be better for him to have a large millstone hung around his neck.” ἄν turns a specific action into an ever-relevant principle, enabling the parable to search every generation. Likewise, Luke 10:5–10 uses ἄν repeatedly to guide the disciples’ flexible response to varied village receptions.

Implications for Prayer and Promise

“Whatever you ask the Father in My name, He will give you” (John 16:23). Here ἄν invites bold, condition-meeting prayer. In James-like fashion, the particle never guarantees selfish requests but does affirm that any petition aligned with Christ’s name and will is within reach.

Mission and Evangelism

Acts 2:39 extends the gospel: “The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.” The embedded ἄν enlarges the missionary horizon to every ethnicity. Romans 10:13 repeats the line, ensuring that no sincere caller is excluded. Thus ἄν undergirds both urgency and hope in evangelistic proclamation.

Pastoral and Ethical Exhortation

Paul uses ἄν to temper commands with pastoral sensitivity: “If they cannot exercise self-control, they should marry” (1 Corinthians 7:9, implied by context). In congregational discipline, “If we judged ourselves rightly, we would not be judged” (1 Corinthians 11:31). The particle both warns and offers gracious alternative outcomes.

Eschatological Expectation

The Olivet Discourse is rich in ἄν, balancing inevitable climax with conditional readiness:

• Vigilance – “If the homeowner had known at what time of night the thief was coming, he would have kept watch” (Matthew 24:43).
• Reward – “Who then is the faithful and wise servant…? Blessed is that servant whom his master finds doing so when he returns” (Matthew 24:45-46, lit. ‘whomever he finds’).

Believers are assured of Christ’s return, yet are exhorted to stand watch lest opportunities be lost.

Historical Reception in Church Tradition

Early Greek fathers noted that ἄν resists fatalism. John Chrysostom remarked that the particle in Matthew 11:21 vindicates God’s justice; had Tyre and Sidon repented under greater light, judgment would differ. The Reformers, committed to the unity of Scripture, saw ἄν as guarding against antinomian readings—promises are certain, yet ordinarily tied to means such as preaching, sacraments, and obedience.

Practical Ministry Applications

1. Preaching – Highlight ἄν to reveal divine invitations (“whoever believes”) and pastoral cautions (“if anyone denies Me”).
2. Counseling – Use ἄν passages to show real alternatives: obedience brings blessing, neglect invites loss.
3. Intercessory Prayer – Claim conditional promises within Christ’s will, teaching believers both confidence and submission.
4. Mission Strategy – Let the universality implied by ὃς ἄν drive outreach to every unreached group.

Representative Passages

Matthew 12:50 – “For whoever does the will of My Father in heaven is My brother and sister and mother.”

Mark 11:23 – “Truly I tell you, if anyone says to this mountain, ‘Be lifted up and thrown into the sea,’ and does not doubt in his heart but believes that it will happen, it will be done for him.”

Luke 17:33 – “Whoever tries to save his life will lose it, but whoever loses his life will preserve it.”

John 14:28 – “If you loved Me, you would rejoice that I am going to the Father, because the Father is greater than I.”

Acts 3:22 – “The Lord your God will raise up for you a prophet like me from among your brothers. You must listen to everything He tells you.”

Hebrews 10:2 – “If it could have done so, would not the offerings have ceased?”

Conclusion

Wherever ἄν occurs, Scripture upholds God’s unbreakable purpose while addressing real human choices. The particle invites faith, repentance, obedience, prayer, and hope, assuring that every condition ordained by God will find its fulfillment in Christ to the praise of His glory.

αν άν ἄν ἂν εαν ἐὰν καὶ καν οὗ an án àn ean eàn hou hoû kai kaì ouInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts