συμφέρω

Matthew 5:29 συμφέρει it is better

If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell.

Here: An argument from self-interest: 'it is to your advantage.' Jesus does not ask for self-punishment for its own sake. He weighs a loss against a far greater loss.

Matthew 5:30 συμφέρει it is better

And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to depart into hell.

Here: The language of weighing benefit and loss: "it pays", "it is to your advantage". Jesus frames it as a sober calculation of interest, not a call to self-punishment.

Matthew 18:6 συμφέρει it is better

But if anyone 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 and to be drowned in the depths of the sea.

Here: 'It is to his advantage', a cold weighing of profit and loss. Drowning would come out ahead of what actually waits for him (vv.8-9, the fire of Gehenna).

Matthew 19:10 συμφέρει it is better

His disciples said to Him, “If this is the case between a man and his wife, it is better not to marry.”

John 11:50 συμφέρει it is profitable

You do not realize that it is better for you that one man die for the people than that the whole nation perish.”

Here: The standard word of political deliberation: what serves our interest. Caiaphas is talking strategy, not morality. John repeats the word in 18:14 to remind readers of this very counsel.

John 16:7 συμφέρει it is profitable

But I tell you the truth, it is for your benefit that I am going away. Unless I go away, the Advocate will not come to you; but if I go, I will send Him to you.

Here: Used impersonally: "it is to your advantage, it works for your good". This is the same phrase Caiaphas used when he said one man should die for the people (11:50).

John 18:14 συμφέρει it is profitable

Caiaphas was the one who had advised the Jews that it would be better if one man died for the people.

Here: The language of practical benefit: 'it is to our advantage'. Greek reported speech keeps the speaker's present tense ('it is better'), which YLT preserves. Caiaphas's logic is about cost and gain.

Acts 19:19 συνενέγκαντες having brought together

And a number of those who had practiced magic arts brought their books and burned them in front of everyone. When the value of the books was calculated, the total came to fifty thousand drachmas.

Acts 20:20 συμφερόντων being profitable

I did not shrink back from declaring anything that was helpful to you as I taught you publicly and from house to house,

Here: 'The things that were good for you, to your real advantage.' The measure was the hearers' actual good, not what was pleasant or what would win Paul approval.

1 Corinthians 6:12 συμφέρει· do profit;

“Everything is permissible for me,” but not everything is beneficial. “Everything is permissible for me,” but I will not be mastered by anything.

Here: "Is beneficial, brings real advantage." The test is no longer "Am I allowed?" but "Does this actually do good?" Elsewhere in the letter, Paul ties that good to the whole community (10:23–24; 12:7).

1 Corinthians 7:35 σύμφορον [your] benefit

I am saying this for your own good, not to restrict you, but in order to promote proper decorum and undivided devotion to the Lord.

Here: Used as a noun: 'your own advantage'. In Corinthians this is a loaded word: 'not everything is beneficial' (6:12; 10:23), and Paul seeks 'not my own advantage but that of the many' (10:33). Paul presents his advice as being for their benefit, not as a rule.

1 Corinthians 10:23 συμφέρει· are profitable;

“Everything is permissible,” but not everything is beneficial. “Everything is permissible,” but not everything is edifying.

Here: "Brings benefit, is to someone's advantage." In Greek public speaking, "the advantageous" was the standard test for any proposed course of action. Paul's next sentences show whose advantage he means: the other person's (10:24) and "the many" (10:33).

1 Corinthians 10:33 σύμφορον profiting

as I also try to please everyone in all I do. For I am not seeking my own good, but the good of many, that they may be saved.

Here: Used as a noun: 'what is to my advantage'. It answers the Corinthian slogan in 10:23, 'all things are permitted, but not all things are advantageous (sympherei)'. The question is not whether I am allowed, but who benefits.

1 Corinthians 12:7 συμφέρον. common profiting.

Now to each one the manifestation of the Spirit is given for the common good.

Here: Literally 'that which brings together / bears with'. In use it meant 'what is advantageous, beneficial, profitable'. The Greek has no separate word for 'common'. But the chapter (one body, many members) and Paul's earlier uses (10:23, 33) make plain whose benefit is meant: everyone's, not the gifted person's own.

2 Corinthians 8:10 συμφέρει, is profitable,

And this is my opinion about what is helpful for you in this matter: Last year you were the first not only to give, but even to have such a desire.

Here: "It is to your advantage." This was the standard word of persuasive public speech for what is truly in an audience's interest. It has nothing to do with cutting corners.

2 Corinthians 12:1 συμφέρον is it profitable

I must go on boasting. Although there is nothing to gain, I will go on to visions and revelations from the Lord.

Here: A participle with 'is' understood: '[it is] not beneficial.' For Paul, what is 'beneficial' is what builds up the community (1 Cor 10:23; 12:7). Boasting about visions does nothing of the kind.

Hebrews 12:10 συμφέρον is [our] benefitting

Our fathers disciplined us for a short time as they thought best, but God disciplines us for our good, so that we may share in His holiness.

Here: "The advantageous thing": real benefit, measured by the outcome and not by how it feels. The Greek has no "our", but the benefit is clearly the children's.