夫
Usages
2 distinct jobs 夫 does in the Analects, each with examples from the text.
1Topic opener
Begins a clause to raise or press a subject — "now, as for…". It asserts nothing itself; it announces what is about to be discussed, often before a definition or a contrast.
子貢曰：「如有博施於民而能濟眾，何如？可謂仁乎？」子曰：「何事於仁，必也聖乎！堯舜其猶病諸！夫仁者，己欲立而立人，己欲達而達人。能近取譬，可謂仁之方也已。」
Zigong said: "Suppose the case of a man extensively conferring benefits on the people, and able to assist all, what would you say of him? Might he be called perfectly virtuous?" The Master said: "Why speak only of virtue in connection with him? Must he not have the qualities of a sage? Even Yao and Shun were still solicitous about this. Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others. To be able to judge of others by what is nigh in ourselves; — this may be called the art of virtue."
Legge 1861
夫仁者
Opens a definition. 夫 signals that what follows characterises the topic named.
子貢方人。子曰：「賜也賢乎哉？夫我則不暇。」
Zigong was in the habit of comparing men together. The Master said: "Ci must have reached a high pitch of excellence! Now, I have not leisure for this."
Legge 1861
夫我則不暇
Raising oneself as the topic by way of contrast with what was just said.
季氏將伐顓臾。冉有、季路見於孔子曰：「季氏將有事於顓臾。」孔子曰：「求！無乃爾是過與？夫顓臾，昔者先王以為東蒙主，且在邦域之中矣，是社稷之臣也。何以伐為？」冉有曰：「夫子欲之，吾二臣者皆不欲也。」孔子曰：「求！周任有言曰：『陳力就列，不能者止。』危而不持，顛而不扶，則將焉用彼相矣？且爾言過矣。虎兕出於柙，龜玉毀於櫝中，是誰之過與？」冉有曰：「今夫顓臾，固而近於費。今不取，後世必為子孫憂。」孔子曰：「求！君子疾夫舍曰欲之，而必為之辭。丘也聞有國有家者，不患寡而患不均，不患貧而患不安。蓋均無貧，和無寡，安無傾。夫如是，故遠人不服，則修文德以來之。既來之，則安之。今由與求也，相夫子，遠人不服而不能來也；邦分崩離析而不能守也。而謀動干戈於邦內。吾恐季孫之憂，不在顓臾，而在蕭牆之內也。」
The head of the Ji family was going to attack Zhuanyu. Ran You and Jilu, having an interview with Confucius, said: "Our chief, Ji, is going to commence operations against Zhuanyu." Confucius said: "Qiu, is it not you who are in fault here? Now, in regard to Zhuanyu, long ago, a former king appointed its chief to preside over the sacrifices to Mount Dongmeng; moreover, it is in the midst of the territory of our State; and its ruler is a minister in direct connection with the emperor: — What has your chief to do with attacking it?" Ran You said: "Our master wishes the thing; neither of us two ministers wishes it." Confucius said: "Qiu, there are the words of Zhou Ren, — 'When he can put forth his ability, he takes his place in the ranks of office; when he finds himself unable to do so, he retires from it. How can he be used as a guide to a blind man, who does not support him when tottering, nor raise him up when fallen?' And further, you speak wrongly. When a tiger or rhinoceros escapes from his cage; when a tortoise or gem is injured in its repository: — whose is the fault?" Ran You said: "But at present, Zhuanyu is strong and near to Bi; if our chief do not now take it, it will hereafter be a source of sorrow to his descendants." Confucius said: "Qiu, the superior man hates those glib-tongued people who do not say, 'I wish such and such a thing,' but must needs invent a glossing explanation of their conduct. I have heard that rulers of States and chiefs of families are not troubled lest their people should be few, but are troubled lest they should not keep their several places; that they are not troubled with fears of poverty, but are troubled with fears of a want of contented repose among the people in their several places. For when the people keep their several places, there will be no poverty; when harmony prevails, there will be no scarcity of people; and when there is such a contented repose, there will be no rebellious upsettings. So it is. — Therefore, if remoter people are not submissive, all the influences of civil culture and virtue are to be cultivated to attract them to be so; and when they have been so attracted, they must be made contented and tranquil. Now, here are you, Yu and Qiu, assisting your chief. Remoter people are not submissive, and, with your help, he cannot attract them to him. In his own territory there are divisions and downfalls, leavings and separations, and, with your help, he cannot preserve it. And yet he is planning these hostile movements within our State. I am afraid that the sorrow of the Ji-sun family will not be on account of Zhuanyu, but will be found within the screen of their own court."
Legge 1861
夫顓臾，昔者先王以為東蒙主
夫 raises the subject about to be discussed.
2Exclamatory close
Ends a remark with feeling — resignation, wonder, or lament. It adds no information; it adds a tone of voice.
伯牛有疾，子問之，自牖執其手，曰：「亡之，命矣夫！斯人也而有斯疾也！斯人也而有斯疾也！」
Boniu being ill, the Master went to ask for him. He took hold of his hand through the window, and said: "It is killing him. It is the appointment of Heaven, alas! That such a man should have such a sickness! That such a man should have such a sickness!"
Legge 1861
命矣夫
矣 settles the state; 夫 supplies the sigh.
子曰：「吾猶及史之闕文也，有馬者借人乘之。今亡矣夫！」
The Master said: "I have still attained to the days of the historiographer's blank tablet! He who had a horse, would lend it to another to ride. Now, alas! there are no such things."
Legge 1861
今亡矣夫
Same pairing: 矣 marks the change, 夫 laments it.
子曰：「君子博學於文，約之以禮，亦可以弗畔矣夫！」
The Master said: "The superior man, extensively studying all learning, and keeping himself under the restraint of the rules of propriety, may thus likewise not overstep what is right."
Legge 1861
亦可以弗畔矣夫
矣夫 closes with feeling.
Combos
1 fixed pattern built on 夫, with the role each plays and where to read them.
Emphatic exclamation
9.9 子曰：「鳳鳥不至，河不出圖，吾已矣夫！」
矣 (completion) + 夫 (exclamatory) for strong emotional emphasis.