Philippians 2:26

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Philippians 2:26 in Multiple Translations

Berean Standard Bible BSB

For he has been longing for all of you and is distressed because you heard he was ill.

King James Version KJV

For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.

American Standard Version ASV

since he longed after you all, and was sore troubled, because ye had heard that he was sick:

Bible in Basic English BBE

Because his heart was with you all, and he was greatly troubled because you had news that he was ill:

Free Bible Version FBV

and he's been longing to see all of you, worried about you because you'd heard he was sick.

Geneva Bible 1599 GNV

For he longed after all you, and was full of heauinesse, because yee had heard that hee had beene sicke.

Young's Literal Translation YLT

seeing he was longing after you all, and in heaviness, because ye heard that he ailed,

World English Bible WEB

since he longed for you all, and was very troubled because you had heard that he was sick.

Noah Webster Bible WBS

For he longed after you all, and was full of heaviness, because ye had heard that he was sick.

Douay-Rheims 1899 DRV

For indeed he longed after you all: and was sad, for that you had heard that he was sick.

Translation for Translators T4T

But I have concluded that I must send him back to you because he has been longing to see you all. Furthermore, he has been very distressed because he knows that you heard that he had become sick.

Plain English Version PEV

He really wants to see you all again. And you know, after he came here, he got sick, and then somebody told you about it. So now he worries about you. He doesn’t want you to be sad and feel sorry for him. So he really wants to go back and see you all again.

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Berean Amplified Bible — Philippians 2:26

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Word Study

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Philippians 2:26 Interlinear (Deep Study)

BIB

GRK επειδη επιποθων ην παντας υμας και αδημονων διοτι ηκουσατε οτι ησθενησεν

επειδη epeidē G1894 since Conj

επιποθων epipotheō G1971 to long for Verb-PAP-NSM

ην eimi G1510 to be Verb-IAI-3S

παντας pas G3956 all Adj-APM

υμας su G4771 you Pron-2AP

και kai G2532 and Conj

αδημονων adēmoneō G85 be distressed Verb-PAP-NSM

διοτι dioti G1360 because Conj

ηκουσατε akouō G191 to hear Verb-AAI-2P

οτι hoti G3754 that/since: that Conj

ησθενησεν astheneō G770 be weak: weak Verb-AAI-3S

Greek Word Study

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Greek Word Reference — Philippians 2:26

επειδη epeidē G1894 "since" Conj

Since now refers to a point in time or a cause, as seen in Luke 11:6 and Acts 13:46. This word is used to describe a reason or a time. It appears in various Bible passages to introduce a cause or a time, often indicating a shift in action or thought.

Definition: ἐπει-δή conj.; __1. of time, when now, after that: Luk.7:1 (WH, txt.). __2. Of cause, seeing that, forasmuch as: Luk.11:6, Act.13:46 (WH, txt., RV) Act.14:12 15:24, 1Co.1:21-22 14:16 15:21, Php.2:26.† (AS)

Usage: Occurs in 10 NT verses. KJV: after that, because, for (that, -asmuch as), seeing, since See also: 1 Corinthians 1:21; Acts 14:12; Philippians 2:26.

επιποθων epipotheō G1971 "to long for" Verb-PAP-NSM

To long for something or someone deeply, as in Romans 1:11 where Paul expresses his desire to visit the Roman church. This word conveys a strong yearning or craving. It can also describe a strong emotional attachment.

Definition: ἐπι-ποθέω, -ῶ [in LXX for יָאַב, אָרַג, כָּסַף hi., etc. ;] to long for, desire: with inf., Rom.1:11, 2Co.5:2, 1Th.3:6, 2Ti.1:4, Php.2:26 (WH, [txt.]); with accusative of thing(s), 1Pe.2:2; with accusative of person(s), 2Co.9:14, Php.1:8 2:26 (WH, mg); absol., Jas.4:5 (see Mayor, in l).† (AS)

Usage: Occurs in 9 NT verses. KJV: (earnestly) desire (greatly), (greatly) long (after), lust See also: 1 Peter 2:2; 2 Timothy 1:4; James 4:5.

ην eimi G1510 "to be" Verb-IAI-3S

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.

παντας pas G3956 "all" Adj-APM

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

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.

αδημονων adēmoneō G85 "be distressed" Verb-PAP-NSM

Describes being deeply troubled or distressed, like Jesus in Matthew 26:37 and Mark 14:33, or being full of heaviness.

Definition: ἀδημονέω, -ῶ (on the derivation, see MM, VGT, see word), [in Aq.: Job.18:20; Sm.: Psa.60 (61):3 115:2 (116:11), Ecc.7:17(16), Eze.3:15 * ;] to be troubled, distressed (MM, l.with): Mat.26:37, Mrk.14:33, Php.2:26.† (AS)

Usage: Occurs in 3 NT verses. KJV: be full of heaviness, be very heavy See also: Mark 14:33; Matthew 26:37; Philippians 2:26.

διοτι dioti G1360 "because" Conj

Because is a word used to show a reason, like in Luke 1:13 and Romans 1:19. It explains why something happened or is true.

Definition: δι-ότι , conjunct., for διὰ τοῦτο, ὅτι (Lat. propterea quod), because: Luk.1:13 2:7 21:28, Act.13:35 18:10 20:26 22:18, Rom.1:19, 21 3:20 8:7, 21, 1Co.15:9, Php.2:26, 1Th.2:8, 18 (Lft., Notes, 37) 1Th.4:6, Heb.11:5, 23, Jas.4:3, 1Pe.1:16 1:24 2:6. It is usually stronger than ὅτι, but sometimes, as in Luk.1:13, Rom.1:19, 1Th.2:18, approximates to MGr. sense, for; cf. Milligan, Th., l.with† (AS)

Usage: Occurs in 23 NT verses. KJV: because (that), for, therefore See also: 1 Corinthians 15:9; Galatians 2:16; 1 Peter 1:16.

ηκουσατε akouō G191 "to hear" Verb-AAI-2P

To hear or listen, not just with our ears but also to understand and obey, as Jesus says in Mark 4:3 and Matthew 11:15. It involves paying attention to what is being said and responding accordingly.

Definition: ἀκούω, [in LXX chiefly for שׁמע ] to hear, listen, attend, perceive by hearing, comprehend by hearing. __1. Intrans.: Mrk.4:3 7:37, Jas.2:5, Rev.2:7, al.; τ. ὠσίν, Mat.13:15 (LXX); with cogn. dative, ακοῇ ἀ. (see: ἀκοή), Mat.13:14, Act.28:26" (LXX) ; ὁ ἔχων ὦτα (οὖς) ἀκούειν, ἀκουσάτω, Mat.11:15, Mrk.4:23, Rev.2:7, al. __2. Trans., prop. with accusative of thing(s), of thing heard, genitive of person(s), from whom heard (LS, see word): Act.1:4; with accusative of thing(s), Mat.12:19, Jhn.3:8 (Abbott, JG, 76), Act.22:9, al.; with dupl. accusative, Jhn.12:18, 1Co.11:18; with genitive of thing(s), Jhn.7:40 (Abbott, JV, 116); τ. φωνῆς (cf. Heb. שָׁמַע בְּקוֹל, Exo.18:19), Jhn.5:25, 28 Act.9:7 (on the distinction bet. this and ἀ. φωνήν, ib. 4, see M, Pr., 66; Field, Notes, 117; Abbott, Essays, 93f.); of God answering prayer, Jhn.9:31, 1Jn.5:14, 15; with accusative of thing(s), before παρά, Jhn.8:26, 40 Act.10:22, 2Ti.2:2; id. before ἀπό, 1Jn.1:5; with genitive pars. before ptcp., Mrk.14:58, Luk.18:36, al. (On NT usage generally, see Bl., §36, 5; Cremer, 82.) (AS)

Usage: Occurs in 401 NT verses. KJV: give (in the) audience (of), come (to the ears), (shall) hear(-er, -ken), be noised, be reported, understand See also: 1 Corinthians 2:9; Acts 23:16; Hebrews 2:1.

οτι hoti G3754 "that/since: that" Conj

This Greek word means 'that' or 'because', used to introduce a reason or explanation. It appears in the New Testament, such as in Matthew 3:9 and Romans 8:38. It helps to show cause and effect in sentences.

Definition: ὅτι, conjc. (prop. neut. of ὅστις). __I. As conjc, introducing an objective clause, that; __1. after verbs of seeing, knowing, thinking, saying, feeling: Mat.3:9 6:32 11:25, Mrk.3:28, Luk.2:49, Jhn.2:22, Act.4:13, Rom.1:13 8:38 10:9, Php.4:15, Jas.2:24, al.; elliptically, Jhn.6:46, Php.3:12, al. __2. After εἶναι (γίνεσθαι): defining a demonstr. or of person(s) pron., Jhn.3:19 16:19, Rom.9:6, 1Jn.3:16 al.; with pron. interrog., Mat.8:27, Mrk.4:41, Luk.4:36, Jhn.4:22 al.; id. elliptically, Luk.2:49, Act.5:4, 9, al.; __3. Untranslatable, before direct discourse (ὅτι recitantis): Mat.7:23, Mrk.2:16, Luk.1:61, Jhn.1:20, Act.15:1, Heb.11:18, al. (on the pleonastic ὡς ὅτι, see: ὡς). __II. As causal particle, for that, because: Mat.5:4-12, Luk.6:20, 21, J0 1:30 5:27, Act.1:5, 1Jn.4:18, Rev.3:10, al. mult.; διὰ τοῦτο ὅτι, Jhn.8:47 10:17, al.; answering a question (διὰ τί), Rom.9:32, al.; οὐκ ὅτι . . . ἀλλ᾽ ὅτι, Jhn.6:26 12:6. (AS)

Usage: Occurs in 1185 NT verses. KJV: as concerning that, as though, because (that), for (that), how (that), (in) that, though, why See also: 1 Corinthians 1:5; 1 John 5:2; 1 Peter 1:12.

ησθενησεν astheneō G770 "be weak: weak" Verb-AAI-3S

The Greek word for being weak or feeble describes a state of physical or moral weakness, as seen in Acts 20:35 and Romans 8:3, and can also refer to being sick or diseased, as in Matthew 25:36 and John 4:46. This concept is discussed in various New Testament passages, including 2 Corinthians and Philippians.

Definition: ἀσθενέω, -ῶ ( ἀσθενής) [in LXX chiefly for כָּשַׁל ;] to be weak, feeble: Act.20:35, Rom.8:3, 2Co.11:21 12:10 13:4 13:9; with dative, πίστει (Cremer, 527), Rom.4:19 14:1; same implied, Rom.14:2, 21, 1Co.8:11-12, 2Co.11:29; εἰς, 2Co.13:3. Specif., of bodily debility, to be sick: Mat.25:36, 39, Luk.4:40, Jhn.4:46 5:3, 7 5:13 11:1-3, 6 Act.9:37, Php.2:26-27, 2Ti.4:20, Jas.5:14; οἱ ἀσθενοῦντες, the sick: Mat.10:8 (MM, see word), Mrk.6:56, Luk.9:2, Act.19:12.† (AS)

Usage: Occurs in 35 NT verses. KJV: be diseased, impotent folk (man), (be) sick, (be, be made) weak See also: 1 Corinthians 8:9; John 6:2; James 5:14.

Study Notes — Philippians 2:26

Show Verse Quote Highlights

Context
Cross References
Philippians 2:26 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Philippians 2:26
Jamieson-Fausset-Brown on Philippians 2:26
Matthew Poole's Commentary on Philippians 2:26
Trapp's Commentary on Philippians 2:26
Ellicott's Commentary on Philippians 2:26
Adam Clarke's Commentary on Philippians 2:26
Cambridge Bible on Philippians 2:26
Barnes' Notes on Philippians 2:26
Whedon's Commentary on Philippians 2:26
Sermons on Philippians 2:26

Context — Timothy and Epaphroditus

24And I trust in the Lord that I myself will come soon. 25But I thought it necessary to send back to you Epaphroditus, my brother, fellow worker, and fellow soldier, who is also your messenger and minister to my needs.

26For he has been longing for all of you and is distressed because you heard he was ill.

27He was sick indeed, nearly unto death. But God had mercy on him, and not only on him but also on me, to spare me sorrow upon sorrow. 28Therefore I am all the more eager to send him, so that when you see him again you may rejoice, and I may be less anxious.

Cross References

	Reference	Text (BSB)
1	Romans 12:15	Rejoice with those who rejoice; weep with those who weep.
2	Proverbs 12:25	Anxiety weighs down the heart of a man, but a good word cheers it up.
3	Ephesians 3:13	So I ask you not to be discouraged because of my sufferings for you, which are your glory.
4	Isaiah 61:3	to console the mourners in Zion— to give them a crown of beauty for ashes, the oil of joy for mourning, and a garment of praise for a spirit of despair. So they will be called oaks of righteousness, the planting of the LORD, that He may be glorified.
5	Philippians 1:8	God is my witness how I long for all of you with the affection of Christ Jesus.
6	Matthew 26:37	He took with Him Peter and the two sons of Zebedee and began to be sorrowful and deeply distressed.
7	2 Samuel 13:39	And King David longed to go to Absalom, for he had been consoled over Amnon’s death.
8	Romans 9:2	I have deep sorrow and unceasing anguish in my heart.
9	Matthew 11:28	Come to Me, all you who are weary and burdened, and I will give you rest.
10	Philippians 4:1	Therefore, my brothers, whom I love and long for, my joy and crown, that is how you must stand firm in the Lord, my beloved.

Philippians 2:26 Summary

[This verse tells us that Epaphroditus was very sad because he knew the Philippians were worried about him when they heard he was sick. He really wanted to be with them and take care of them, which shows how much he loved them. This is similar to how Jesus loved and cared for people, as seen in Matthew 9:36. Epaphroditus' example teaches us to have a caring heart for others and to be willing to serve them when they need help, just like Paul did in Acts 20:35.]

Frequently Asked Questions

Why was Epaphroditus distressed when the Philippians heard he was ill?

Epaphroditus was distressed because he knew the Philippians would be worried about him, and he longed to be with them and minister to them, as seen in Philippians 2:26 and also in Philippians 4:10 where the Philippians showed their care for Paul.

What can we learn from Epaphroditus' example about caring for others?

Epaphroditus' example teaches us the importance of having a caring heart for others, just like Jesus showed us in Matthew 9:36, and being willing to serve and minister to them in their time of need.

How does this verse relate to Paul's relationship with the Philippians?

This verse shows the close relationship between Paul, Epaphroditus, and the Philippians, highlighting the bond of love and care they shared, as also seen in Philippians 1:3-5 where Paul expresses his affection for the Philippians.

What role does longing play in the Christian life according to this verse?

According to Philippians 2:26, longing for others is a natural expression of Christian love and care, similar to how Paul longed to see the Thessalonians in 1 Thessalonians 2:17, and it reflects a deep desire to be with and minister to them.

Reflection Questions

How can I show my love and care for others like Epaphroditus did for the Philippians?
What are some ways I can minister to those who are ill or distressed, just like Epaphroditus wanted to do?
How can I balance my desire to care for others with my own needs and limitations, as Epaphroditus seemed to do?
In what ways can I demonstrate a longing for others in my life, just like Epaphroditus did for the Philippians?

Gill's Exposition on Philippians 2:26

For he longed after you,.... This verse and Philippians 2:28 contain the reasons of the apostle's sending him; and the first is, because he had a very vehement and longing desire after all of them;

Jamieson-Fausset-Brown on Philippians 2:26

For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick.

Matthew Poole's Commentary on Philippians 2:26

For he longed after you all; he gives them the first reason of his present sending, not that Epaphroditus was unwilling to stay longer with him, but because he was greatly concerned for all of them of the church at Philippi, who had his heart, as they had Paul’ s, 4:1 ; solicitous to be with them to do their souls good. And was full of heaviness; especially, considering their great affection to him, whom they had intrusted in this service, he was in such distress for them, that his spirits were even ready to fail him from sympathy, . Because that ye had heard that he had been sick; knowing how much the certain report of his dangerous sickness in those circumstances, when they could understand nothing of his recovery, would affect them.

Trapp's Commentary on Philippians 2:26

26 For he longed after you all, and was full of heaviness, because that ye had heard that he had been sick. Ver. 26. For he longed after you] επιποθων. The word signifieth such a vehement desire as is impatient of delays. His heart was in the same place his calling was. And was full of heaviness] Gr. αδημονων, he was out of the world, as it were, and could not take comfort in any company.

Ellicott's Commentary on Philippians 2:26

(26) For he longed after you all. . . .—The two clauses of the verse are distinct from each other. St. Paul’s first reason for sending Epaphroditus was in itself a sufficient one, that in his convalescence he yearned for home, and needed a change thither. The original is strong, because he was continually longing (see Philippians 1:8; Philippians 4:1) for you all. But besides this he was “full of heaviness,” or more properly, distressed and uneasy, because of the effect which the news of his apparently fatal illness might cause at home.

Adam Clarke's Commentary on Philippians 2:26

Verse 26. Ye had heard that he had been sick.] "In this passage," says Dr. Paley, "no intimation is given that the recovery of Epaphroditus was miraculous, it is plainly spoken of as a natural event. This instance, together with that in the Second Epistle to Timothy, Trophimus have I left at Miletum sick, affords a proof that the power of performing cures, and, by parity of reason, of working other miracles, was a power which only visited the apostles occasionally, and did not at all depend upon their own will. Paul undoubtedly would have healed Epaphroditus if he could; nor would he have left Trophimus at Miletum sick, had the power of working cures awaited his disposal. Had this epistle been a forgery, forgery on this occasion would not have spared a miracle; much less would it have introduced St. Paul professing the utmost anxiety for the safety of his friend, yet acknowledging himself unable to help him, which he does almost expressly in the case of Trophimus, Him have I left sick; and virtually in the passage before us, in which he felicitates himself on the recovery of Epaphroditus in terms which almost exclude the supposition of any supernatural means being used to effect it. This is a reverse which nothing but truth would have imposed." Horae Paulinae, page 234.

Cambridge Bible on Philippians 2:26

26. For] Here lay the “necessity,” in St Paul’s view, of his friend’s return to the Philippians; in Epaphroditus’ longing for them, and their love and anxiety in regard of him.he longed] The Greek is full and emphatic, he was (in a state of) longing, of home-sickness. See note on Philippians 1:8.—Doubtless the feeling was a recent if not a present one; and in an English letter we should say accordingly, “he has been in a home-sick condition.”after you all] A reading which has considerable support is “to see you all.” The precise phrase thus formed occurs Romans 1:11; 1 Thessalonians 3:6; 2 Timothy 1:4. Perhaps this is a reason for deciding against it here, as it might be a transcriber’s reminiscence.Observe the still recurring “you all.” Epaphroditus may have been in some way involved in those differences between sets and circles at Philippi (see above, on Philippians 1:27, &c.) which gave St Paul anxiety. So he emphasizes Epaphroditus’ impartial affection for them.was full of heaviness] Better, [has been] sore troubled. The word is used of our blessed Lord’s “sore trouble” in the Garden, Matthew 26:37; Mark 14:33. By derivation (see Lightfoot here) it probably suggests the restlessness of profound dislike, shrinking from loathed pain or grief.—We see a character of great sensitiveness and tenderness.ye had heard, &c.] An English letter-writer would more naturally, say you have heard that he has been ill. The reference is to comparative recency, and present results. See Introduction, p. 16.

Barnes' Notes on Philippians 2:26

For he longed after you all - He was desirous to see you all, and to relieve your anxiety in regard to his safety.

Whedon's Commentary on Philippians 2:26

26. For he longed—This was the chief reason for his immediate return.

Sermons on Philippians 2:26

	Sermon	Description
	Our Daily Homily - Philippians by F.B. Meyer	F.B. Meyer emphasizes the significance of suffering in the life of a believer, illustrating how it serves as a powerful testament to the reality of faith when endured with grace. H
	A Sermon Occasioned by the Death of Mr. Samuel Wilson, Baptist Minister. by John Gill	John Gill delivers a heartfelt sermon on the occasion of the death of Reverend Mr. Samuel Wilson, emphasizing the deep sorrow felt by the congregation at the loss of their beloved
	Reading From the Beatitudes by D.L. Moody	D.L. Moody emphasizes the profound blessings found in the Beatitudes, particularly focusing on the comfort promised to those who mourn and the meek. He explains that mourning signi
	(Israel) the Ministry of Refreshing Others by David Wilkerson	In this sermon, the pastor shares about the burdens and challenges faced by individuals and families. He mentions a man who lost his wife in a car accident and had sons who ended u
	Justification by Works by J. Vernon McGee	In this sermon, Dr. J. Vernon McGee explores the topic of faith and works in the book of James. He begins by highlighting James' unique method of presenting an illustration before
	Human Rights by Brother Andrew	In this sermon, the speaker shares a powerful encounter with a street child who wandered into their church service. The child, barefoot and filthy, mistakenly believed he was the c
	Why Do the Righteous Suffer by David Wilkerson	In this sermon, the speaker begins by sharing a personal story about a doctor friend who gained sympathy for those in pain after experiencing kidney stones himself. The speaker the