STRONGS NT 4852a: σύμφοροςσύμφορος, σύμφορον (συμφέρω, which see), fit, suitable, useful; from (Hesiod, Theognis), Herodotus down; 4 Macc. 5:10; a substantive, τό σύμφορον, advantage, profit: with a genitive of the person profited, L T Tr WH in 1 Corinthians 7:35; 1 Corinthians 10:33 (cf. Buttmann, § 127, 19 n.) (plural τό συμφορά, often in secular authors (from Sophocles down)).

Corresponding Greek / Hebrew Entries: While there is no direct Hebrew equivalent for συμφέρω, the concept of seeking what is beneficial or advantageous can be related to Hebrew terms such as יָעַל (ya'al, Strong's Hebrew 3276), which means "to profit" or "to benefit," and טוֹב (tov, Strong's Hebrew 2896), meaning "good" or "beneficial." These terms similarly convey the idea of seeking what is advantageous or beneficial, aligning with the broader biblical theme of pursuing the common good.

Usage: The term συμφέρω is used in the New Testament to convey the idea of something being beneficial or advantageous. It often appears in contexts where the greater good or collective benefit is considered.

Context: The Greek word συμφέρω (sympherō) is a verb that appears in various contexts within the New Testament, emphasizing the concept of collective benefit or expediency. It is used to describe actions or situations that are advantageous or profitable, either materially or spiritually.

In the Gospels, συμφέρω is often used in the context of discussions about what is beneficial for individuals or groups. For example, in John 11:50, the high priest Caiaphas uses the term to argue that it is expedient for one man to die for the people rather than the whole nation perishing. This highlights the utilitarian aspect of the term, where the perceived greater good is prioritized.

The Apostle Paul frequently employs συμφέρω in his epistles to discuss matters of spiritual benefit and edification. In 1 Corinthians 6:12, Paul states, "All things are lawful for me, but not all things are beneficial." Here, συμφέρω is used to distinguish between what is permissible and what is truly advantageous for spiritual growth and community well-being.

Furthermore, in Philippians 1:21-24, Paul reflects on the tension between his desire to depart and be with Christ, which is "far better," and remaining in the flesh, which is more necessary for the sake of the believers. The underlying principle of συμφέρω is evident as Paul weighs personal desire against the benefit of others.

Overall, συμφέρω encapsulates the principle of seeking what is truly beneficial, often transcending immediate or individual gain for the sake of a higher purpose or communal advantage.