KJV: To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.
YLT: to the establishing your hearts blameless in sanctification before our God and Father, in the presence of our Lord Jesus Christ with all His saints.
Darby: in order to the confirming of your hearts unblamable in holiness before our God and Father at the coming of our Lord Jesus with all his saints.
ASV: to the end he may establish your hearts unblameable in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.
| εἰς | in order |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| στηρίξαι | to strengthen |
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Parse: Verb, Aorist Infinitive Active Root: στηρίζω Sense: to make stable, place firmly, set fast, fix. |
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| ὑμῶν | your |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| τὰς | - |
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Parse: Article, Accusative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| καρδίας | hearts |
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Parse: Noun, Accusative Feminine Plural Root: καρδία Sense: the heart. |
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| ἀμέμπτους | blameless |
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Parse: Adjective, Accusative Feminine Plural Root: ἄμεμπτος Sense: blameless, deserving no censure, free from fault or defect. |
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| ἁγιωσύνῃ | holiness |
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Parse: Noun, Dative Feminine Singular Root: ἁγιωσύνη Sense: majesty, holiness. |
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| ἔμπροσθεν | before |
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Parse: Preposition Root: ἔμπροσθεν Sense: in front, before. |
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| Θεοῦ | God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| πατρὸς | Father |
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Parse: Noun, Genitive Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἐν | at |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| παρουσίᾳ | coming |
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Parse: Noun, Dative Feminine Singular Root: παρουσία Sense: presence. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ἁγίων | saints |
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Parse: Adjective, Genitive Masculine Plural Root: ἅγιος Sense: most holy thing, a saint. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| [ἀμήν] | Amen |
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Parse: Hebrew Word Root: ἀμήν Sense: firm. |
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Greek Commentary for 1 Thessalonians 3:13
Another example of εις eis and the articular infinitive of purpose. Same idiom in 1 Thessalonians 3:2. From στηριζω stērizō from στηριγχ stērigx a support. [source]
Old compound adjective Rare in N.T. Predicate position here. Second coming of Christ again. [source]
Saints is often explained as angels; but the meaning is the holy and glorified people of God. Οἱ ἅγιοι is uniformly used of these in N.T. and never of angels unless joined with ἄγγελοι. See Luke 9:26; Mark 8:38; Acts 10:22. It is doubtful if οἱ ἅγιοι is used of angels in lxx. Zechariah 14:5, which is confidently cited as an instance, is quoted at the conclusion of the Didache (xvi. 7), clearly with the sense of glorified believers. Ἅγιοι ἄγγελοι appears 12:15; Job href="/desk/?q=job+5:1&sr=1">Job 5:1. Angels has no connection with anything in this Epistle, but glorified believers is closely connected with the matter which was troubling the Thessalonians. See 1 Thessalonians 4:13. This does not exclude the attendance of angels on the Lord's coming (see Mark 8:38; Luke 9:26), but when Paul speaks of such attendance, as 2 Thessalonians 1:7, he says, with the angels ( ἀγγέλων ) of his power. [source]
Reverse Greek Commentary Search for 1 Thessalonians 3:13
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER- -DIVIDER- It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER- -DIVIDER- Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER- 1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER- -DIVIDER- 2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER- -DIVIDER- 3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER- -DIVIDER- 4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER- -DIVIDER- It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER- -DIVIDER- It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER- -DIVIDER- [source]
Not the Holy Spirit, but a description of Christ ethically as κατα σαρκα kata sarka describes him physically (Denney). αγιωσυνη Hagiōsunē is rare (1 Thessalonians 3:13; 2 Corinthians 7:1 in N.T.), three times in lxx, each time as the attribute of God. “The πνευμα αγιωσυνης pneuma hagiōsunēs though not the Divine nature, is that in which the Divinity or Divine Personality Resided” (Sanday and Headlam). Jesus Christ our Lord (Ιησου Χριστου του κυριου ημων Iēsou Christou tou kuriou hēmōn). These words gather up the total personality of Jesus (his deity and his humanity). [source]
Final clause (common in Paul) with εις το eis to and the first aorist passive infinitive of στηριζω stērizō for which verb see Luke 22:32; 1 Thessalonians 3:3, 1 Thessalonians 3:13. [source]
End of the age till Jesus comes, final preservation of the saints. That ye be unreproveable (ανεγκλητους anegklētous). Alpha privative and εγκαλεω egkaleō to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with υμας humas (you) without ωστε hōste and the infinitive as in 1 Thessalonians 3:13; 1 Thessalonians 5:23; Philemon 3:21. “Unimpeachable, for none will have the right to impeach” (Robertson and Plummer) as Paul shows in Romans 8:33; Colossians 1:22, Colossians 1:28. [source]
Alpha privative and εγκαλεω egkaleō to accuse, old verbal, only in Paul in N.T. Proleptic adjective in the predicate accusative agreeing with υμας humas (you) without ωστε hōste and the infinitive as in 1 Thessalonians 3:13; 1 Thessalonians 5:23; Philemon 3:21. “Unimpeachable, for none will have the right to impeach” (Robertson and Plummer) as Paul shows in Romans 8:33; Colossians 1:22, Colossians 1:28. [source]
The word παρουσια parousia was the technical word “for the arrival or visit of the king or emperor” and can be traced from the Ptolemaic period into the second century a.d. (Deissmann, Light from the Ancient East, p. 368). “Advent-coins were struck after a parousia of the emperor.” Paul is only discussing “those that are Christ‘s” (1 Corinthians 3:23; Galatians 5:24) and so says nothing about judgment (cf. 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23). [source]
Old Greek used καταιρω kathairō (in N.T. only in John 15:2, to prune). In Koiné{[28928]}š καταριζω katharizō occurs in inscriptions for ceremonial cleansing (Deissmann, Bible Studies, p. 216f.). Paul includes himself in this volitive aorist subjunctive. From all defilement (απο παντος μολυσμου apo pantos molusmou). Ablative alone would have done, but with απο apo it is plainer as in Hebrews 9:14. Μολυσμος Molusmos is a late word from μολυνω molunō to stain (see note on 1 Corinthians 8:7), to pollute. In the lxx, Plutarch, Josephus. It includes all sorts of filthiness, physical, moral, mental, ceremonial, “of flesh and spirit.” Missionaries in China and India can appreciate the atmosphere of pollution in Corinth, for instance. Perfecting holiness Not merely negative goodness (cleansing), but aggressive and progressive (present tense of επιτελεω epiteleō) holiness, not a sudden attainment of complete holiness, but a continuous process (1 Thessalonians 3:13; Romans 1:4; Romans 1:6). [source]
Not merely negative goodness (cleansing), but aggressive and progressive (present tense of επιτελεω epiteleō) holiness, not a sudden attainment of complete holiness, but a continuous process (1 Thessalonians 3:13; Romans 1:4; Romans 1:6). [source]
Rev., before Him. Him refers to God, not Christ. Whether the reference is to God's future judgment or to His present approval, can hardly be determined by the almost unexceptional usage of κατενώπιον beforein the latter sense, as is unquestionably the case in Ephesians 1:4. The simple ἐνώπιον beforeis used in the former sense, Luke 12:9. Ἔμπροσθεν beforeoccurs in both senses. The reference to the future judgment seems the more natural as marking the consummation of the redemptive work described in Colossians 1:20-22. Compare 1 Thessalonians 3:13, and Ephesians 5:27, which corresponds with the figure of the bride, the Lamb's wife, in Revelation 21:9sqq. This view is further warranted by the following words, if ye continue, etc., the final presentation being dependent on steadfastness. [source]
For δικαίως holilysee on Luke 1:75; for δικαίως justlyor righteously, see on Romans 1:17; see on Romans 5:7. Ἁμέμπτως unblameablyonly in these Epistles. See 1 Thessalonians 3:13; 1 Thessalonians 5:23. For the distinction between ὅσιος and δίκαιος see Plato, Gorg. 507. [source]
This word παρουσια parousia is untechnical (just presence from παρειμι pareimi) in 2 Thessalonians 2:9; 1 Corinthians 16:17; 2 Corinthians 7:6.; 2 Corinthians 10:10; Philemon 1:26; Philemon 2:12. But here (also 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23; 2 Thessalonians 2:1, 2 Thessalonians 2:8; 1 Corinthians 15:23) we have the technical sense of the second coming of Christ. Deissmann (Light from the Ancient East, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his “crown of coming.” The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes. [source]
Here the Παρουσια Parousia (1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 5:23) is pictured as a Revelation (Un-veiling, αποκαλυπσις apȯkalupsis) of the Messiah as in 1 Corinthians 1:7, 1 Peter 1:7, 1 Peter 1:13 (cf. Luke 17:30). At this Unveiling of the Messiah there will come the recompense (2 Thessalonians 1:6) to the persecutors and the rest from the persecutions. This Revelation will be from heaven In Acts 7:30 the text is flame of fire where πυρος puros is genitive (like Isaiah 66:15) rather than πλογος phlogos as here (Exodus 3:2). [source]
First aorist active optative of wish for the future of two common verbs παρακαλεω parakaleō (see 1 Thessalonians 3:7; 1 Thessalonians 4:18; 1 Thessalonians 5:14) and στεριζω sterizō (see 1 Thessalonians 3:2, 1 Thessalonians 3:13). God is the God of comfort (2 Corinthians 1:3-7) and strength (Romans 1:11; Romans 16:25). [source]
Frequent in N.T., especially Luke and Revelation. It occurs 31 times in the phrases ἐνώπιον τοῦ Θεοῦ inthe sight of God, and ἐνώπιον κυρίου inthe sight of the Lord. olxx. Comp. ἔμπροσθεν τοῦ Θεοῦ before God. Acts 10:4; 1 Thessalonians 1:3; 1 Thessalonians 2:19; 1 Thessalonians 3:9, 1 Thessalonians 3:13. Not in Pastorals, and by Paul only 1Thessalonians the difference is trifling. Comp. 1 John 3:19and 1 John 3:22. [source]
There is an emphasis on heart as well as on grace. These strange teachings all emphasized externalism, in contrast with Christianity, which insisted upon the purification of the heart and conscience. The contrast is strongly stated in Hebrews 9:9, Hebrews 9:14, and the Epistle constantly directs the readers to the heart as the true point of contact with God, and the source of all departures from him. See Hebrews 3:8, Hebrews 3:10, Hebrews 3:12, Hebrews 3:15; Hebrews 4:7, Hebrews 4:12; Hebrews 8:10; especially Hebrews 10:22. Hence, the writer says, “it is good that the solid basis of your assurance before God be in the heart, purged from an evil conscience, so that you can draw near to God with a firmly-established confidence, with a true heart, in full assurance of faith”: Hebrews 10:22; comp. 1 Thessalonians 3:13; 2 Timothy 2:22. [source]
First aorist active imperative of στηριζω stērizō old verb, (from στηριγχ stērigx a support) to make stable, as in Luke 22:32; 1 Thessalonians 3:13.Is at hand (ηγγικεν ēggiken). Present perfect active indicative of εγγιζω eggizō common verb, to draw near (from εγγυς eggus), in James 4:8, for drawing near. Same form used by John in his preaching (Matthew 3:2). In 1 Peter 4:7 the same word appears to have an eschatological sense as apparently here. How “near” or “nigh” did James mean? Clearly, it could only be a hope, for Jesus had distinctly said that no one knew when he would return. [source]
The word is akin at the root to στερεός ,steadfast (1 Peter 5:9), and is the very word used by Christ in his exhortation to Peter, “strengthen thy brethren” (Luke 22:32). Possibly there is a reminiscence of this in Peter's use of the word here. Compare 1 Thessalonians 3:13; 2 Thessalonians 2:17; James 5:8; Revelation 3:2. [source]