2 Corinthians 9:5

2 Corinthians 9:5 in Multiple Translations

Berean Standard Bible BSB

So I thought it necessary to urge the brothers to visit you beforehand and make arrangements for the bountiful gift you had promised. This way, your gift will be prepared generously and not begrudgingly.

King James Version KJV

Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.

American Standard Version ASV

I thought it necessary therefore to entreat the brethren, that they would go before unto you, and make up beforehand your aforepromised bounty, that the same might be ready as a matter of bounty, and not of extortion.

Bible in Basic English BBE

So it seemed to me wise for the brothers to go before, and see that the amount which you had undertaken to give was ready, so that it might be a cause for praise, and not as if we were making profit out of you.

Free Bible Version FBV

That's why I decided I should ask these brothers to visit you in advance, and complete the arrangements to collect this offering, so that it would be ready as a gift, and not as something demanded.

Geneva Bible 1599 GNV

Wherefore, I thought it necessarie to exhort the brethren to come before vnto you, and to finish your beneuolence appointed afore, that it might be readie, and come as of beneuolence, and not as of niggardlinesse.

Young's Literal Translation YLT

Necessary, therefore, I thought [it] to exhort the brethren, that they may go before to you, and may make up before your formerly announced blessing, that this be ready, as a blessing, and not as covetousness.

World English Bible WEB

I thought it necessary therefore to entreat the brothers that they would go before to you and arrange ahead of time the generous gift that you promised before, that the same might be ready as a matter of generosity, and not of greediness.

Noah Webster Bible WBS

Therefore I thought it necessary to exhort the brethren, that they would go before to you, and make up before hand your bounty, of which ye had notice before, that the same might be ready, as a matter of bounty, and not of covetousness.

Douay-Rheims 1899 DRV

Therefore I thought it necessary to desire the brethren that they would go to you before, and prepare this blessing before promised, to be ready, so as a blessing, not as covetousness.

Translation for Translators T4T

So that is why I felt that it was necessary to urge these three believers to go and visit you before I come. In that way, they would be able to help you finish collecting the generous gift [EUP] that had been promised by you {you had said you would give}. If you do that, not only will the gift be ready by the time that we arrive, but everyone will see that you have given because you really want to give, and not because anyone has forced you to give.

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Berean Amplified Bible — 2 Corinthians 9:5

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

2 Corinthians 9:5 Interlinear (Deep Study)

BIB

GRK αναγκαιον ουν ηγησαμην παρακαλεσαι τους αδελφους ινα προελθωσιν εις υμας και προκαταρτισωσιν την προκατηγγελμενην ευλογιαν υμων ταυτην ετοιμην ειναι ουτως ως ευλογιαν και μη ως πλεονεξιαν

αναγκαιον anagkaios G316 necessary Adj-ASN

ουν oun G3767 therefore/then Conj

ηγησαμην hēgeomai G2233 to govern Verb-ADI-1S

παρακαλεσαι parakaleō G3870 to plead/comfort Verb-AAN

τους ho G3588 the/this/who Art-APM

αδελφους adelphos G80 brother Noun-APM

ινα hina G2443 in order that/to Conj

προελθωσιν proerchomai G4281 to go before Verb-2AAS-3P

εις eis G1519 toward Prep

υμας su G4771 you Pron-2AP

και kai G2532 and Conj

προκαταρτισωσιν prokatartizō G4294 to arrange Verb-AAS-3P

την ho G3588 the/this/who Art-ASF

προκατηγγελμενην prokatangellō G4293 to foretell Verb-RPP-ASF

ευλογιαν eulogia G2129 praise Noun-ASF

υμων su G4771 you Pron-2GP

ταυτην ohutos G3778 this/he/she/it Dem-ASF

ετοιμην hetoimos G2092 ready Adj-ASF

ειναι eimi G1510 to be Verb-PAN

ουτως ohutō, ohutōs G3779 thus(-ly) Adv

ως hōs G5613 as/when Adv

ευλογιαν eulogia G2129 praise Noun-ASF

και kai G2532 and Conj

μη mē G3361 not Particle-N

ως hōs G5613 as/when Adv

πλεονεξιαν pleonexia G4124 greediness Noun-ASF

Greek Word Study

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Greek Word Reference — 2 Corinthians 9:5

αναγκαιον anagkaios G316 "necessary" Adj-ASN

The Greek word for necessary or close, like a family bond. In Acts 13:46 and 1 Corinthians 12:22, it describes something essential. It can also mean near or intimate, like a close friend in Acts 10:24.

Definition: ἀναγκαῖος, -αῖα, -αῖον (ἀνάγκη), [in LXX: Est.8:13, Wis.16:3, Sir prol.22, 2Ma.4:23 2Mac 9:21, 4Ma.1:2 * ;] __1. necessary: Act.13:46, 1Co.12:22, 2Co.9:5, Php.2:25, Tit.3:14, Heb.8:3; comp. -αιότερον, Php.1:24. __2. Of persons connected by bonds of nature or friendship, near, intimate (Field, Notes, 118; ΜΜ, VGT, see word): ἀ. φίλοι, Act.10:24.† (AS)

Usage: Occurs in 8 NT verses. KJV: near, necessary, necessity, needful See also: 1 Corinthians 12:22; Hebrews 8:3; Titus 3:14.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

ηγησαμην hēgeomai G2233 "to govern" Verb-ADI-1S

To govern or lead is the meaning of this word, which involves guiding or ruling with authority. It is used in Matthew 2:6 and Acts 7:10 to describe leaders and rulers, and also in Acts 26:2 to mean thinking or supposing something.

Definition: ἡγέομαι, -οῦμαι depon. mid., [in LXX (chiefly Pres. ptcp.) for נָגִיד, רֹאשׁ, שַׂר, etc. ;] __1. to lead; __(a) to guide, go before; __(b) to rule, be leader: present ptcp., ἡγούενος, a ruler, leader (MM, Exp., xiv), Mat.2:6 (LXX), Luk.22:26, Act.7:10 14:12 15:22, Heb.13:7, 17 13:24. __2. to suppose, believe, consider, think (Hdt., Soph., al.; of. Lat. duco): with dupl. accusative, Act.26:2, Php.2:3, 6 3:7, 1Ti.1:12 6:1, Heb.10:29 11:11, 26, 2Pe.1:13 2:13 3:9 3:15; with accusative before ὡς, with accusative, 2Th.3:15; with accusative before adv., 1Th.5:13; ὅταν, Jas.1:2; ἀναγκαῖον, with inf., 2Co.9:5, Php.2:25; δίκαιον, with inf., 2Pe.1:13; with accusative and inf., Php.3:8 (of. δι-, ἐκ-δι-, ἐξ- προ-ηγέομαι).† SYN.: see: δοκέω (AS)

Usage: Occurs in 27 NT verses. KJV: account, (be) chief, count, esteem, governor, judge, have the rule over, suppose, think See also: 1 Thessalonians 5:13; Hebrews 10:29; Hebrews 11:11.

παρακαλεσαι parakaleō G3870 "to plead/comfort" Verb-AAN

To plead with or comfort someone, as Jesus did with his disciples in Matthew 26:53 when he told them to have faith. This word can also mean to invoke or call on someone for help or guidance.

Definition: παρακαλέω, -ῶ, [in LXX chiefly for נחם ni., pi. ;] __1. to call to one, call for, summon: Act.28:20 (R, mg.; R, txt., entreat); hence (of the gods: Dem., Xen., al.), to invoke, call on, beseech, entreat: τ. πατέρα μου, Mat.26:53; τ. κύριον, 2Co.12:8; in late writers (Polyb., Diod., al.; rarely in LXX; in π., see Deiss., LAE, 176.14), also of men: absol., Phm 9; with accusative, Mat.8:5, Mrk.1:40, Act.16:9, al.; with inf., Mrk.5:17, Luk.8:41, Act.8:31, al.; before ἵνα (see M, Pr., 205, 208), Mt 14"36, Mrk.5:18, Luk.8:31, al. __2. to admonish, exhort: absol., Luk.3:18, Rom.12:8, 2Ti.4:2, al.; with accusative, Act.15:32, 1Th.2:11, Heb.3:13, al.; id. before inf., Act.11:23, Rom.12:1, Php.4:2, 1Th.4:10, al.; before ἵνα (see M, Pr., l.with), 1Co.1:10, 2Co.8:6, 1Th.4:1, al. __3. to cheer, encourage, comfort (Plut., LXX: Jb 43, Isa.35:3, Sir.43:24, al.): with accusative, 2Co.1:6, Eph.6:22, Col.2:2, al.; id. before ἐν, 1Th.4:18; διά, 2Co.1:4; pass., Mat.5:4, Luk.16:25, Act.20:12. SYN.: παραμυθέω (cf. M, Th., 25). (AS)

Usage: Occurs in 104 NT verses. KJV: beseech, call for, (be of good) comfort, desire, (give) exhort(-ation), intreat, pray See also: 1 Corinthians 1:10; Acts 20:12; 1 Peter 2:11.

τους ho G3588 "the/this/who" Art-APM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αδελφους adelphos G80 "brother" Noun-APM

The Greek word for brother refers to a male sibling or a fellow Christian, as seen in Matthew 1:2 and 1 Corinthians 1:1. It implies a close relationship.

Definition: ἀδελφός, -οῦ, ὁ (ἀ- copul., δελφύς, womb), in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102f.), for אָח ;] __1. lit. of a brother (Gen.4:2, al.). __2. Of a neighbour (Lev.19:17). __3. Of a member of the same nation (Exo.2:14, Deu.15:3). In NT in each of these senses (1. Mat.1:2, al.; 2. Mat.7:3; 3. Rom.9:3) and also, __4. of a fellow-Christian: 1Co.1:1, Act.9:30. This usage finds illustration in π., where ἀ. is used of members of a pagan religious community (M, Th., I, 1:4; MM, VGT, see word). The ἀδελφοὶ τ. Κυρίου (Mat.12:46-49 13:55 28:10, Mrk.3:31-34, Luk.8:19-21, Jhn.2:12 7:3, 5 10 20:17, Act.1:14, 1Co.9:5) may have been sons of Joseph and Mary (Mayor, Ja., Intr. viff.; DB, i, 320ff.) or of Joseph by a former marriage (Lft., Gal., 252ff.; DCG, i, 232ff.), but the view of Jerome, which makes ἀ. equivalent to ἀνεψιός, is inconsistent with Greek usage. (Cremer, 66.) (AS)

Usage: Occurs in 318 NT verses. KJV: brother See also: 1 Corinthians 1:1; Acts 2:37; 1 Peter 5:12.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

προελθωσιν proerchomai G4281 "to go before" Verb-2AAS-3P

To go before or precede someone, like in Mark 14:35 where Jesus goes forward to pray. It's about moving ahead or advancing, often used for physical or spiritual progress.

Definition: προ-έρχομαι [in LXX: Gen.33:3, 14 R (עָבַר), Jdth.2:19, Sir.35:10 (Sir.32:10) al ;] __1. to go forward, go on, advance: before μικρόν, Mat.26:39 and Mrk.14:35 (WH, mg., προσελθών): ῥύμην μίαν (cf. Plat., Rep., i, 328e), Act.12:10. __2. Of relative position, to go before, precede: with genitive (cl.; Jth, l.with); with accusative of person(s) (not cl.), Luk.22:47 (with genitive, Rec.); before ἐνώπιον, Luk.1:17 (cf. Gen.33:3). __3. Of time, to go before or in advance: Act.20:5, 13 (WH, mg., R, mg.), 2Co.9:5; with accusative of person(s) (= cl. φθάνω), Mrk.6:33.† (AS)

Usage: Occurs in 5 NT verses. KJV: go before (farther, forward), outgo, pass on See also: 2 Corinthians 9:5; Luke 1:17; Mark 6:33.

εις eis G1519 "toward" Prep

This word means toward or into, indicating direction or purpose, as seen in Matthew 8:23 and Mark 1:45. It can also imply a sense of movement or action. The KJV translates it in various ways.

Definition: εἰς, prep. with accusative, expressing entrance, direction, limit, into, unto, to, upon, towards, for, among (Lat. in, with accusative). __I. Of place. __1. After verbs of motion; __(a) of entrance into: Mat.8:23, 9:7, Mrk.1:45, Luk.2:15, 8:31, al.; __(b) of approach, to or towards: Mrk.11:1, Luk.6:8, 19:28, Jhn.11:31, 21:6, al.; __(with) before pl. and collective nouns, among: Mrk.4:7, 8:19, 20, Luk.11:49, Jhn.21:23, al.; __(d) Of a limit reached, unto, on, upon: Mat.8:18, 21:1, Mrk.11:1, 13:16, Luk.14:10, Jhn.6:3, 11:32, al.; with accusative of person(s) (as in Ep. and Ion.), Act.23:15, Rom.5:12, 16:19, 2Co.10:14; __(e) elliptical: ἐπιστολαὶ εἰς Δαμασκόν, Act.9:2; ἡ διακονία μου ἡ εἰς Ἱ., Rom.15:31; metaphorically, of entrance into a certain state or condition, or of approach or direction towards some end (Thayer, B, i, 1; ii, 1), εἰς τ. ὄνομα, M, Pr., 200. __2. Of direction; __(a) after verbs of seeing: Mat.6:26, Mrk.6:41, Luk.9:16, 62, Jhn.13:22, al.; metaphorically, of the mind, Heb.11:26, 12:2, al.; __(b) after verbs of speaking: Mat.13:10, 14:9, 1Th.2:9, al. __3. After verbs of rest; __(a) in "pregnant" construction, implying previous motion (cl.; see WM, 516; Bl., §39, 3; M, Pr., 234f.): Mat.2:23, 4:13, 2Th.2:4, 2Ti.1:11, Heb.11:9, al.; __(b) by an assimilation general in late Gk (see Bl., M, Pr., ll. with) = ἐν: Luk.1:44, 4:23, Act.20:16, 21:17, Jhn.1:18 (but see Westc, in l.), al. __II. Of time, for, unto; __1. accentuating the duration expressed by the accusative: εἰς τ. αἰῶνα, Mat.21:19; εἰς γενεὰς καὶ γ., Luk.1:50; εἰς τ. διηνεκές, Heb.7:3, al. __2. Of a point or limit of time, unto, up to, until: Mat.6:34, Act.4:3, 25:21, Php.1:10, 2:16, 1Th.4:15, 2Ti.1:12; of entrance into a future period, σεις τὸ μέλλον (see: μέλλω), next (year), Luk.13:9 (but with ICC, in l.); εἰς τ. μεταξὺ σάββατον, on the next Sabbath, Act.13:42; εἰς τὸ πάλιν (see: πάλιν, 2Co.13:2. __III. Of result, after verbs of changing, joining, dividing, etc.: στρέφειν εἰς, Rev.11:6; μετας-, Act.2:20, Jas.4:9; μεταλλάσσειν, Rom.1:26; σχίζειν εἰς δύο, Mat.27:51, al.; predicatively with εἴναι, Act.8:23. __IV. Of relation, to, towards, for, in regard to (so in cl., but more frequently in late Gk., εἰς encroaching on the simple dative, which it has wholly displaced in MGr.; Jannaris, Gr., §1541; Robertson, Gr., 594; Deiss., BS, 117f.): Luk.7:30, Rom.4:20, 15:2, 26, 1Co.16:1, Eph.3:16, al.; ἀγάπη εἰς, Rom.5:8, al.; χρηστός, Eph.4:32; φρονεῖν εἰς, Rom.12:16; θαρρεῖν, 2Co.10:1. __V. Of the end or object: εὔθετος εἰς, Luk.14:34; σόφος, Rom.16:19; ἰσχύειν, Mat.5:13; εἰς τοῦτο, Mrk.1:38, al.; ἀφορίζειν εἰς, Rom.1:1; indicating purpose, εἰς φόβον, Rom.8:15; εἰς ἔνδειξιν, Rom.3:25; εἰς τό, with inf. (= ἵνα or ὥστε; Bl., §71, 5; M, Pr., 218ff.): Mat.20:19, Rom.1:11, 1Co.9:18, al. __VI. Adverbial phrases: εἰς τέλος, εἰς τὸ πάλιν, etc (see: τέλος, πάλιν, etc.). (AS)

Usage: Occurs in 1512 NT verses. KJV: (abundant-)ly, against, among, as, at, (back-)ward, before, by, concerning, + continual, + far more exceeding, for (intent, purpose), fore, + forth, in (among, at, unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-)on, + perish, + set at one again, (so) that, therefore(-unto), throughout, til, to (be, the end, -ward), (here-)until(-to), …ward, (where-)fore, with See also: 1 Corinthians 1:9; 1 Timothy 1:16; 1 Peter 1:2.

υμας su G4771 "you" Pron-2AP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

προκαταρτισωσιν prokatartizō G4294 "to arrange" Verb-AAS-3P

To prepare in advance, as seen in 2 Corinthians 9:5 where Paul talks about preparing a gift beforehand. This word means to make ready or arrange something ahead of time. It's about being proactive and getting things ready.

Definition: προ-κατ-αρτίζω to make ready beforehand: 2Co.9:5.† (AS)

Usage: Occurs in 1 NT verses. KJV: make up beforehand See also: 2 Corinthians 9:5.

την ho G3588 "the/this/who" Art-ASF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

προκατηγγελμενην prokatangellō G4293 "to foretell" Verb-RPP-ASF

To foretell or predict something, like in Acts 3:18 where it refers to announcing something beforehand. This word means to tell someone about an event before it happens, often used in Acts 7:52.

Definition: προ-κατ-αγγέλλω to announce beforehand: with accusative and inf., Act.3:18; before περί, Act.7:52.† (AS)

Usage: Occurs in 3 NT verses. KJV: foretell, have notice, (shew) before See also: 2 Corinthians 9:5; Acts 3:18; Acts 7:52.

ευλογιαν eulogia G2129 "praise" Noun-ASF

Praise refers to admiration or benediction, like the worship in Revelation 5:12-13. It can also mean a blessing or benefit, as in Romans 15:29 and 2 Corinthians 9:5-6. The word is often used to describe God's goodness.

Definition: εὐλογία, -ας, ἡ [in LXX chiefly for בְּרָכָה ;] __1. fair speaking, flattering speech: χρηστολογίας καὶ εὐ., Rom.16:18. __2. praise: of God (as in late Inscr.; LS, see word) and Christ, Rev.5:12-13 7:12 __3. In LXX and NT: blessing, benediction; __(a) the act of blessing: 1Co.10:16, Heb.12:17, Jas.3:10; __(b) concrete, a blessing: Rom.15:29, 2Co.9:5-6, Gal.3:14, Eph.1:3, Heb.6:7, 1Pe.3:9 (cf. Deu.11:26, Sir.7:32, al.).† (AS)

Usage: Occurs in 14 NT verses. KJV: blessing (a matter of) bounty (X -tifully), fair speech See also: 1 Corinthians 10:16; Hebrews 12:17; 1 Peter 3:9.

υμων su G4771 "you" Pron-2GP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ταυτην ohutos G3778 "this/he/she/it" Dem-ASF

This refers to a specific person or thing, like when Jesus says 'this is my body' in Matthew 26:26 and Mark 14:22.

Definition: οὗτος, αὕτη, τοῦτο, genitive, τούτου, ταύτης, τούτου, [in LXX chiefly for זֹאת ,זֶה ;] demonstr. pron. (related to ἐκεῖνος as hic to ille), this; __1. as subst., this one, he; __(a) absol.: Mat.3:17, Mrk.9:7, Luk.7:44, 45, Jhn.1:15, Act.2:15, al.; expressing contempt (cl.), Mat.13:55, 56, Mrk.6:2, 3, Jhn.6:42, al.; εἰς τοῦτο, Mrk.1:38, Rom.14:9; μετὰ τοῦτο (ταῦτα; V. Westc. on Jhn.5:1), Jhn.2:12 11:7, al.; __(b) epanaleptic (referring to what precedes): Mat.5:19, Mrk.3:35, Luk.9:48, Jhn.6:46, Rom.7:10, al.; __(with) proleptic (referring to what follows): before ἵνα (Bl., §69, 6), Luk.1:43, Jhn.3:19 (and freq.) 15:8, Rom.14:9, al.; before ὅτι, Luk.10:11, Jhn.9:3o, Act.24:14, Rom.2:3, al.; ὅπως, Rom.9:17; ἐάν, Jhn.13:35; __(d) special idioms: τοῦτο μὲν . . . τ. δέ (cl), partly . . . partly. Heb.10:33; καὶ τοῦτο (τοῦτον, ταῦτα), and that (him) too, Rom.13:11, 1Co.2:2, Heb.11:12; τοῦτ᾽ ἐστιν, Mat.27:46. __2. As adj., with subst.; __(a) with art. __(α) before the art.: Mat.12:32, Mrk.9:29, Luk.7:44, Jhn.4:15, Rom.11:24, Rev.19:9, al.; __(β) after the noun: Mat.3:9, Mrk.12:16, Luk.11:31, Jhn.4:13, Act.6:13, Rom.15:28, 1Co.1:20, Rev.2:24, al.; __(b) with subst. anarth. (with predicative force; Bl., §49, 4): Luk.1:36 2:2 24:21, Jhn.2:11 4:54 21:14, 2Co.13:1. (AS)

Usage: Occurs in 1281 NT verses. KJV: he (it was that), hereof, it, she, such as, the same, these, they, this (man, same, woman), which, who See also: 1 Corinthians 1:12; 1 Peter 2:20; 1 Peter 1:11.

ετοιμην hetoimos G2092 "ready" Adj-ASF

In the Bible, this word means being ready or prepared for something, like when Jesus said his followers should be ready for his return. It is used in Matthew 22:4 and 1 Peter 1:5 to describe being prepared for a special event.

Definition: ἕτοιμος, -ον also (in cl. after Thuc.) -η (2Co.9:5, 1Pe.1:5), -ον, [in LXX chiefly for כּוּן, מָכוֹן (cf. Hatch, Essays, 51 ff.) ;] prepared, ready; __(a) of things: Mat.22:4, 8, Mrk.14:15, 2Co.9:5 10:16, 1Pe.1:5; ἔρχεσθε ὅτι ἤδη ἕτοιμά ἐστιν (Field, Notes, 67), Luk.14:17; ὁ καιρός, Jhn.7:6; __(b) of persons: Mat.24:44 25:10, Luk.12:40, Act.23:21; before πρός, Tit.3:1, 1Pe.3:15; with inf., Luk.22:23; τοῦ, with inf. (WM, § 44, 4a; Robertson, Gr., 1068), Act.23:15; ἐν ἑ. ἔχω (MM, Exp., xiv), with inf., 2Co.10:6.† (AS)

Usage: Occurs in 17 NT verses. KJV: prepared, (made) ready(-iness, to our hand) See also: 1 Peter 1:5; Luke 12:40; 1 Peter 3:15.

ειναι eimi G1510 "to be" Verb-PAN

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

ουτως ohutō, ohutōs G3779 "thus(-ly)" Adv

Thus means in this way or like this, as when Jesus teaches us to pray in Matthew 5:16 and Luke 1:25.

Definition: οὕτως, rarely (Bl., §5, 4; WH, App., 146f.) οὕτω, adv. (οὗτος), [in LXX chiefly for כֵּן ;] in this way, so, thus; __1. referring to what precedes: Mat.5:16 6:30, Mrk.10:43 14:59, Luk.1:25 2:48 15:7, Jhn.3:8, Rom.1:15, 1Co.8:12, al.; οὕτως καί, Mat.17:12, Mrk.13:29, al.; pleonastically, resuming a ptcp. (cl.; see Bl., §74, 6), Act.20:11 27:17. __2. Referring to what follows: Mat.1:18 6:9, Luk.19:31, Jhn.21:1, 1Pe.2:15; bef. quotations from OT, Mat.2:5, Act.7:6, 1Co.15:45, Heb.4:4. __3. C. adj. (marking intensity): Heb.12:21, Rev.16:18; similarly with adv., Gal.1:6 (cl.). __4. As a predicate (Bl., §76, 1): Mat.1:18 9:33, Mrk.2:1, 2 4:26, Rom.4:18 9:20, I Pe 2:15; οὕ ἔχειν (Lat. sic or ita se habere), Act.7:1, al.; ἐκαθέζετο (as he was, without delay or preparation), Jhn.4:6. __5. In comparison, with correlative adv.: καθάπερ . . . οὕ., Rom.12:4, 5 al.; καθὼς . . . οὕ., Luk.11:30, al.; οὕ. . . . καθώς, Luk.24:24, al.; ὡς . . . οὕ., Rom.5:15, al.; οὕ . . . ὡς, Mrk.4:26, al; ὥσπερ . . . οὕ., Mat.12:40, al.; οὕ. . . . οὕ., 1Co.7:7. (AS)

Usage: Occurs in 206 NT verses. KJV: after that, after (in) this manner, as, even (so), for all that, like(-wise), no more, on this fashion(-wise), so (in like manner), thus, what See also: 1 Corinthians 2:11; James 3:10; 1 Peter 2:15.

ως hōs G5613 "as/when" Adv

This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.

Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)

Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.

ευλογιαν eulogia G2129 "praise" Noun-ASF

Usage: Occurs in 14 NT verses. KJV: blessing (a matter of) bounty (X -tifully), fair speech See also: 1 Corinthians 10:16; Hebrews 12:17; 1 Peter 3:9.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

ως hōs G5613 "as/when" Adv

πλεονεξιαν pleonexia G4124 "greediness" Noun-ASF

Greediness or avarice, which involves fraudulency and extortion, as mentioned in Luke 12:15 and Romans 1:29. It is a desire for advantage and covetousness.

Definition: πλεονεξία, -ας, ἡ (πλεονέκτης), [in LXX for בֶּצַע ;] the character and conduct of a πλεονέκτης. __1. advantage. __2. desire for advantage, grasping, aggression, cupidity, covetousness: Luk.12:15, Rom.1:29, 2Co.9:5, Eph.4:19 (see ICC, in l) Eph.5:3, Col.3:5, 1Th.2:5, 2Pe.2:3 2:14; pl. (see Bl., § 32, 6), Mrk.7:22.† SYN.: φιλαργυρία, avarice (see Tr., Syn., § xxiv) (AS)

Usage: Occurs in 10 NT verses. KJV: covetous(-ness) practices, greediness See also: 1 Thessalonians 2:5; Ephesians 4:19; Romans 1:29.

Study Notes — 2 Corinthians 9:5

Show Verse Quote Highlights

Context
Cross References
2 Corinthians 9:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Corinthians 9:5
Jamieson-Fausset-Brown on 2 Corinthians 9:5
Matthew Poole's Commentary on 2 Corinthians 9:5
Trapp's Commentary on 2 Corinthians 9:5
Ellicott's Commentary on 2 Corinthians 9:5
Adam Clarke's Commentary on 2 Corinthians 9:5
Cambridge Bible on 2 Corinthians 9:5
Barnes' Notes on 2 Corinthians 9:5
Whedon's Commentary on 2 Corinthians 9:5
Sermons on 2 Corinthians 9:5

Context — God Loves a Cheerful Giver

3But I am sending the brothers in order that our boasting about you in this matter should not prove empty, but that you will be prepared, just as I said. 4Otherwise, if any Macedonians come with me and find you unprepared, we—to say nothing of you—would be ashamed of having been so confident.

5So I thought it necessary to urge the brothers to visit you beforehand and make arrangements for the generous gift you had promised. This way, your gift will be prepared generously and not begrudgingly.

6Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. 7Each one should give what he has decided in his heart to give, not out of regret or compulsion. For God loves a cheerful giver.

Cross References

	Reference	Text (BSB)
1	Genesis 33:11	Please accept my gift that was brought to you, because God has been gracious to me and I have all I need.” So Jacob pressed him until he accepted.
2	1 Samuel 25:27	Now let this gift your servant has brought to my lord be given to the young men who follow you.
3	Philippians 4:17	Not that I am seeking a gift, but I am looking for the fruit that may be credited to your account.
4	1 Corinthians 16:2	On the first day of every week, each of you should set aside a portion of his income, saving it up, so that when I come no collections will be needed.
5	2 Corinthians 12:17–18	Did I exploit you by anyone I sent you? I urged Titus to visit you, and I sent our brother with him. Did Titus exploit you in any way? Did we not walk in the same Spirit and follow in the same footsteps?
6	Judges 1:15	“Give me a blessing,” she answered. “Since you have given me land in the Negev, give me springs of water as well.” So Caleb gave her both the upper and lower springs.
7	2 Corinthians 8:6	So we urged Titus to help complete your act of grace, just as he had started it.
8	1 Samuel 30:26	When David arrived in Ziklag, he sent some of the plunder to his friends, the elders of Judah, saying, “Here is a gift for you from the plunder of the LORD’s enemies.”
9	2 Kings 5:15	Then Naaman and all his attendants went back to the man of God, stood before him, and declared, “Now I know for sure that there is no God in all the earth except in Israel. So please accept a gift from your servant.”

2 Corinthians 9:5 Summary

This verse is saying that Paul wanted to make sure the church was prepared to give their gift with a happy and willing heart, not just because they felt like they had to. He sent some brothers to help them get ready, so they could give generously and not begrudgingly, as God loves a cheerful giver, according to 2 Corinthians 9:7. This means that when we give, we should do it with a smile and a willingness to help others, just like we see in Matthew 6:3-4, where Jesus teaches us to give secretly and with the right motives. By giving in this way, we can show our love and gratitude to God and to others.

Frequently Asked Questions

Why did the apostle Paul send brothers to visit the church beforehand?

Paul sent the brothers to ensure that the church's gift would be prepared generously and not begrudgingly, as they had previously promised, so that their boasting about the church would not prove empty, as seen in 2 Corinthians 9:3-4.

What does it mean to give 'generously' and 'not begrudgingly'?

To give generously means to give with a willing and cheerful heart, as God loves a cheerful giver, according to 2 Corinthians 9:7, whereas giving begrudgingly means to give reluctantly or out of obligation, which is not pleasing to God.

How does this verse relate to the concept of sowing and reaping?

This verse sets the stage for the principle of sowing and reaping mentioned in 2 Corinthians 9:6, where it is written that whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously, emphasizing the importance of generous giving.

What is the significance of making arrangements for the gift beforehand?

Making arrangements for the gift beforehand, as mentioned in 2 Corinthians 9:5, allows the church to prepare their gift in a way that is thoughtful and intentional, rather than hasty or obligatory, demonstrating their love and commitment to giving, as seen in 2 Corinthians 8:7-8.

Reflection Questions

What are some ways I can prepare my heart to give generously, without feeling obligated or reluctant?
How can I apply the principle of sowing and reaping in my own life, especially when it comes to giving to others?
What does it mean to give with a 'cheerful heart', and how can I cultivate this attitude in my own giving?
In what ways can I ensure that my giving is not just a one-time action, but a regular and intentional practice, as seen in 2 Corinthians 9:5-7?

Gill's Exposition on 2 Corinthians 9:5

Therefore I thought it necessary to exhort the brethren,.... Titus, and the other two, on whom he did not lay his commands, or apostolical injunctions, according to the authority and dignity of his

Jamieson-Fausset-Brown on 2 Corinthians 9:5

Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a

Matthew Poole's Commentary on 2 Corinthians 9:5

This was the cause why I judged it reasonable to send the three brethren, before mentioned, unto you, that they might make up your bounty; prokatartiswsi, not so much to move, quicken, or exhort you to it, as to hasten the despatch and perfecting of it, that your money might be ready gathered. The word which we translate bounty, in the Greek signifieth blessing, which agreeth with the Hebrew dialect. Abigail’ s present to David in his distress is called hkrb, a blessing, : so Jacob called his present to his brother Esau, . Such kind of reliefs are called a blessing in both the Hebrew and the Greek tongue: 1. Because they are a part of God’ s blessing upon him that gives, . 2. Because the giving of them is a recognition or acknowledgntent how far God hath blessed persons, they giving as the Lord hath prospered them, . 3. Because they are an indication of the blessing, or well wishing, of him that giveth to him that receiveth the gift. 4. Because they are a real doing good to the person that receiveth them, an actual blessing of him. 5. Possibly they are (in him that gives) an effectual, real blessing of God; for we then bless God with what we have, when we use and improve it for the ends for which he hath given it to us. It is very observable, that a liberal, free giving to the relief of the servants of God in distress, is called cariv and eulogia, grace and blessing; a heart to it being created in us from the free grace of God, and the work itself being a real, actual blessing of God with our substance, and the fruit of our increase: which two things well digested, will be potent arguments to charity with every soul that knoweth any thing of God, or hath any love for God. That the same might be ready; that the same may be ready gathered, not to gather when I come. As a blessing, we translate it, as a matter of bounty: the sense is the same. Not as of covetousness: the meaning is, I have also sent the brethren, that they may persuade you to a free and liberal contribution, a giving that may look like a blessing, not as proceeding from a narrow heart, in which the love of money prevaileth above the love of God. Giving to the distressed saints of God sparingly, and disproportionately to what estate we have, no ways looks like a blessing; he that so gives, doth not, according to the apostle’ s phrase, give wv eulogian’ for he neither gives as the Lord hath blessed and prospered him, nor yet according to what God requires of him; for he withholds a part of what he ought to part with: neither doth he bless his brother; he doth him some little good, but blessing another signifies a more liberal doing good to him.

Trapp's Commentary on 2 Corinthians 9:5

5 Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness. Ver. 5. Not of covetousness] Non ut extortum aliquid, saith Piscator, vel ut illiberale aliquid. Not as wrung out of you, squeezed out, as verjuice is out of a crab. Covetous persons part with their penny as with blood out of their hearts. Citius aquam ex pumice, clavam ex manu Herculis extorqueas. God will set off all hearts from such misers, in their misery, that are so unreasonably merciless. Bounty or blessing (for so the Greek word ευλογια signifies) is here fitly opposed to covetousness; and St Paul concludes, that when church contributions are not free and liberal, covetousness is the cause. The acid juice of green or unripe grapes, crab-apples, or other sour fruit, expressed and formed into a liquor; formerly much used in cooking, as a condiment, or for medicinal purposes. �D

Ellicott's Commentary on 2 Corinthians 9:5

(5) Therefore I thought it necessary . . .—The brethren were to go before St. Paul, so as to get all things ready for his arrival. There were to be no hurried and unsatisfactory collections then. Your bounty, whereof ye had notice before.—Better, your bounty, announced before. He is not referring to any notice that he had given, whether in 1 Corinthians 16:1-2 or elsewhere, but to the announcement that he himself had made to the churches of Macedonia. The word for “bounty” (eulogia) has, like that for “confidence” in the preceding verse, the interest of an ecclesiastical history attaching to it. Literally, it means a “blessing;” then, as in the LXX. of Genesis 23:11, Judges 1:15, it was used for the “gift,” which is the outward token or accompaniment of a blessing. In liturgical language, as connected with the “cup of blessing,” it was applied—(1) to the consecrated bread and wine of the Lord’s Supper generally; (2) specially to those portions which were reserved to be sent to the sick and other absentees; (3) when that practice fell into disuse, to the unconsecrated remains; and (4) to gifts of bread or cake to friends or the poor, as a residuum of the old distributions at the Agapæ, or Feasts of Charity. As a matter of bounty, and not as of covetousness.—The bearing of the last word is not quite obvious. Probably what is meant is this:—“Let your gift be worthy of what you call it, a ‘blessing’ expressed in act, not the grudging gift of one who, as he gives, is intent on gaining some advantage through his seeming generosity.” So understood, it expresses the same thought as Shakespeare’s well-known lines:— “The quality of mercy is not strained, It blesseth him that gives and him that takes.” It is possible, however, that the word “covetousness” had been applied tauntingly to St. Paul himself, as always “asking for more,” always “having his hand” (as is sometimes said of active organising secretaries in our own time) “in people’s pockets,” and that this is his answer to that taunt. The use of the corresponding verb in 2 Corinthians 7:2; 2 Corinthians 12:17-18, is strongly in favour of this view. “Don’t look on this business,” he seems to say, “as a self-interested work of mine. Think of it as, in every sense of the word, a blessing both to givers and receivers.”

Adam Clarke's Commentary on 2 Corinthians 9:5

Verse 5. Whereof ye had notice before] Instead of προκατηγγελμενην, spoken of before, BCDEFG, several others, with the Coptic, Vulgate, Itala, and several of the fathers, have προεπηγγελμενην, what was promised before. The sense is not very different; probably the latter reading was intended to explain the former. See the margin. Bounty, and not as of covetousness.] Had they been backward, strangers might have attributed this to a covetous principle; as it would appear that they were loth to give up their money, and that they parted with it only when they could not for shame keep it any longer. This is the property of a covetous heart; whereas readiness to give is the characteristic of a liberal mind. This makes a sufficiently plain sense; and we need not look, as some have done, for any new sense of πλεονεξια, covetousness, as if it were here to be understood as implying a small gift.

Cambridge Bible on 2 Corinthians 9:5

5. the brethren] i.e. those mentioned in the last chapter.go before] i.e. before the Apostle.your bounty, whereof ye had notice before] Rather, according to the best MSS., ‘your previously announced bounty,’ i.e. either (1) announced by me to the Macedonian Churches; or (2) generally, promised beforehand. The word translated bounty is more usually translated blessing (Vulg. benedictio). See 1 Corinthians 10:16; also Genesis 33:11; 1 Samuel 30:26 in the LXX. The gifts of the Corinthians are called a blessing, because they are so to others, and because they call down a blessing on those who impart them. See Dean Stanley’s note, who quotes the well-known passage from the Merchant of Venice, where Portia says that mercy is “twice blessed; it blesseth him that gives and him that takes.”as a matter of bounty] Rather, so as to be a blessing.and not as of covetousness] Rather, perhaps, greed; i.e. to be given in a generous and not in a grudging spirit. But Dr Plumptre regards it as possibly referring to St Paul, ‘as a work of your bounty, not of my claims upon your purses.’ Ch. 2 Corinthians 7:2, 2 Corinthians 12:17-18, which he cites, are decidedly in favour of this interpretation. For covetous, covetousness, see 1 Corinthians 5:10 (note).

Barnes' Notes on 2 Corinthians 9:5

Therefore I thought it necessary ... - In order to secure the collection, and to avoid all unpleasant feeling on all hands. That they would go before unto you - Before I should come.

Whedon's Commentary on 2 Corinthians 9:5

5. Before… beforehand… before—Paul is intensely earnest that the Corinthian preparation shall be ahead of the Macedonian inspection. The first before means antecedent to St. Paul’s visit to Corinth.

Sermons on 2 Corinthians 9:5

	Sermon	Description
	(1 Corinthians) Overview to Chapter 16 by Brian Brodersen	In this sermon, the speaker emphasizes the importance of being alert and watchful as Christians. He highlights how Christians often fail to pay attention to false teachings and are
	Blessing of Giving by Stephen Kaung	In this sermon, the speaker discusses the principle of giving and the importance of not being greedy. The speaker emphasizes that while it is good to be diligent and gather more, i
	Crisis in Abraham's Life 02 by Rick Bovey	In this sermon, the preacher talks about a man named Jacob and his attitude towards work and relationships. The preacher acknowledges that Jacob is often seen in a negative light,
	A Consolation in Affliction by Thomas Watson	Thomas Watson preaches about finding consolation in affliction by acknowledging God's kindness and faithfulness towards His people. Despite the challenges and heavy afflictions fac
	A Church Flourishing in Concern for the Support of Gospel Labors by James Jennings by James Malachi Jennings	This sermon focuses on the importance of reviving concern for supporting Gospel laborers, using the example of the Philippians who generously supported Paul. It emphasizes the need
	Can You Claim This Promise? by Theodore Epp	Theodore Epp emphasizes the importance of understanding the context of Philippians 4:19, which promises that God will supply all our needs. He warns that many Christians claim this
	2 Corinthians 9:10 by St. John Chrysostom	John Chrysostom preaches on the importance of almsgiving and the spiritual and temporal rewards that come from it. He emphasizes the need to exhibit a virtuous life worthy of God's