Lexical Summary humeteros: your, yours Original Word: ὑμέτερος Strong's Exhaustive Concordance yourFrom humeis; yours, i.e. Pertaining to you -- your (own). see GREEK humeis NAS Exhaustive Concordance Word Originposs. pronoun from humeis Definition your, yours NASB Translation yours (2). Thayer's Greek Lexicon STRONGS NT 5212: ὑμέτεροςὑμέτερος, ὑμετέρᾳ, ὑμέτερον (ὑμεῖς), possessive pronoun of the 2nd person plural, your, yours; a. possessed by you: with substantives, John 8:17; 2 Corinthians 8:8 (Rec.elz ἡμετέρας); Galatians 6:13; neuter τό ὑμέτερον substantively, opposed to τό ἀλλότριον, Luke 16:12 ((WH text τό ἡμέτερον); cf. Winers Grammar, § 61, 3 a.). b. allotted to yon: ὑμετέρας σωτηρίας, Acts 27:34; τῷ ὑμετέρῳ ἐληι, Romans 11:31; ὁ καιρός ὁ ὑμέτερος, the time appointed, opportune, for you, John 7:6; as a predicate, ὑμετέρᾳ ἐστιν ἡ βασιλεία τοῦ Θεοῦ, Luke 6:20. c. proceeding from you: τόν ὑμέτερον, namely, λόγον, John 15:20; (1 Corinthians 16:17 L T Tr WH text). d. objectively (see ἐμός, c. β.; (Winers Grammar, § 22, 7; Buttmann, § 132, 3)): ὑμετέρᾳ (Rec.st ἡμετέρα) καύχησις, glorying in you, 1 Corinthians 15:31. (On the use of the word in the N. T. cf. Buttmann, § 127, 21.) Strong’s Greek 5212 is the second-person plural possessive pronoun, conveying “belonging to you” when the speaker addresses a group. Its force is communal; it embraces the entire audience as joint owners, beneficiaries, or responsible parties. The word often stands forward in the Greek sentence, lending emphasis to the group’s privilege or obligation. Distribution in the New Testament Appears eleven times—five in narrative (Luke, John, Acts) and six in Pauline correspondence. Luke and John use it on Christ’s lips; Paul employs it mainly in pastoral exhortation. Key Contexts of Use 1. Kingdom Promise – Luke 6:20: “Blessed are you who are poor, for yours is the kingdom of God.” The plural pronoun underscores the collective inheritance of Christ’s disciples; the kingdom is not an individual prize but a shared possession. 2. Scriptural Authority – John 8:17: “Even in your own Law it is written that the testimony of two men is valid.” Jesus appeals to the Law as something the audience claims as its own, exposing the inconsistency between their professed allegiance and their rejection of Him. 3. Stewardship – Luke 16:12: “And if you have not been faithful with the property of others, who will give you property of your own?” The contrast between “others’” and “your own” trains disciples in faithfulness before entrustment of greater responsibilities. 4. Apostolic Affection – 1 Corinthians 15:31: “I face death every day, brothers, as surely as I boast about you in Christ Jesus our Lord.” Paul’s daily risk is linked to the Corinthians; their spiritual progress is his legitimate “boast.” 5. Pastoral Testing – 2 Corinthians 8:8: “I am testing the sincerity of your love against the earnestness of others.” Possession highlights that love originates with them; it cannot be outsourced. 6. Missional Mercy – Romans 11:31: “So they too have now become disobedient, so that they also may receive mercy, as a result of the mercy shown to you.” Israel’s future mercy is tied to the mercy already experienced by the Gentile believers, binding both groups into one salvation plan. 7. Survival at Sea – Acts 27:34: “Now I urge you to take something to eat, for it will help you survive.” Paul links the sailors’ action to “your survival,” stressing personal responsibility within God’s providence. 8. Time and Opportunity – John 7:6: “Although your time is always at hand, My time has not yet come.” Human schedules and divine timing stand in deliberate tension. Corporate Identity and Covenant Ownership The pronoun accents community: “yours is the kingdom,” “your law,” “your love.” It reminds readers that the gospel creates a people, not merely isolated believers. Every promise and charge is held in common trust. Appeals to Responsibility and Stewardship Whether food for survival (Acts 27:34), financial generosity (2 Corinthians 8:8), or personal property (Luke 16:12), 5212 marks arenas where believers must prove faithful managers of what ultimately belongs to God but is entrusted to them. Contrast with Singular Possessive Pronouns Where the singular pronoun would isolate one listener, 5212 calls the body to unified response. This distinction guards against individualism and locates obedience within the fellowship. Historical and Cultural Insights In Greco-Roman rhetoric, direct address with a possessive pronoun created rapport and obligation. New Testament writers adopt this convention, yet infuse it with covenant theology: ownership is graciously granted by God, not achieved by social status. Applications for Teaching and Discipleship • Emphasize collective promises—encourage congregations to rejoice that “the kingdom is ours.” Summary Strong’s 5212 consistently binds the listeners together, attributing to them shared blessings, shared Scriptures, and shared responsibilities. Its eleven occurrences carry a unifying thread: what God bestows, He bestows upon His people as a body, calling them to collective faith, obedience, and hope. Englishman's Concordance Luke 6:20 PPro-NF2PGRK: πτωχοί ὅτι ὑμετέρα ἐστὶν ἡ NAS: [are] you [who are] poor, for yours is the kingdom KJV: [be ye] poor: for yours is the kingdom INT: poor for yours is the Luke 16:12 PPro-AN2P John 7:6 PPro-NM2P John 8:17 PPro-DM2P John 15:20 PPro-AM2P Acts 27:34 PPro-GF2P Romans 11:31 PPro-DM2P 1 Corinthians 15:31 PPro-AF2P 1 Corinthians 16:17 PPro-AN2P 2 Corinthians 8:8 PPro-GF2P Galatians 6:13 PPro-DF2P Strong's Greek 5212 |
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