KJV: Therefore, brethren, we were comforted over you in all our affliction and distress by your faith:
YLT: because of this we were comforted, brethren, over you, in all our tribulation and necessity, through your faith,
Darby: for this reason we have been comforted in you, brethren, in all our distress and tribulation, through your faith,
ASV: for this cause, brethren, we were comforted over you in all our distress and affliction through your faith:
| διὰ | because of |
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Parse: Preposition Root: διά Sense: through. |
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| τοῦτο | this |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| παρεκλήθημεν | we were encouraged |
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Parse: Verb, Aorist Indicative Passive, 1st Person Plural Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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| ἀδελφοί | brothers |
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Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| ἐφ’ | as to |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ἀνάγκῃ | distress |
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Parse: Noun, Dative Feminine Singular Root: ἀνάγκη Sense: necessity, imposed either by the circumstances, or by law of duty regarding to one’s advantage, custom, argument. |
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| θλίψει | tribulation |
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Parse: Noun, Dative Feminine Singular Root: θλῖψις Sense: a pressing, pressing together, pressure. |
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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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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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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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| πίστεως | faith |
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Parse: Noun, Genitive Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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Greek Commentary for 1 Thessalonians 3:7
Επι Epi with the locative, the basis on which the “comfort” rests. [source]
Locative case again with επι epi Distress (αναγκηι anagkēi). Physical necessity, common sense in late Greek, choking (αγχω ανγορ agchōτλιπσισ τλιβω angor), and crushing trouble (thlipsisthlibō). [source]
(αναγκηι anagkēi). [source]
, common sense in late Greek, choking (αγχω ανγορ agchōτλιπσισ τλιβω angor), and crushing trouble (thlipsisthlibō). [source]
trouble (thlipsisthlibō). [source]
Rev. distress. The derivation from ἄγξειν to press tightly, to choke (Lightfoot, Ellicott) is doubtful. In the sense of urgency, distress, seldom in Class. See 1 Corinthians 7:26; 2 Corinthians 6:4; 2 Corinthians 12:10; Luke 21:23. [source]
Reverse Greek Commentary Search for 1 Thessalonians 3:7
Ἑνεστῶσαν presentmay also express something which is not simply present, but the presence of which foreshadows and inaugurates something to come. Hence it may be rendered impending or setting in. See on Romans 8:38. Ἁνάγκη means originally force, constraint, necessity, and this is its usual meaning in classical Greek; though in the poets it sometimes has the meaning of distress, anguish, which is very common in Hellenistic Greek. Thus Sophocles, of the approach of the crippled Philoctetes: “There falls on my ears the sound of one who creeps slow and painfully ( κατ ' ἀνάγκην .” “Philoctetes,” 206); and again, of the same: “Stumbling he cries for pain ( ὑπ ' ἀνάγκας ,” 215). In the Attic orators it occurs in the sense of blood-relationship, like the Latin necessitudo a binding tie. In this sense never in the New Testament. For the original sense of necessity, see Matthew 18:7; Luke 14:18; 2 Corinthians 9:7; Hebrews 9:16. For distress, Luke 21:23; 1 Thessalonians 3:7. The distress is that which should precede Christ's second coming, and which was predicted by the Lord himself, Matthew 24:8sqq. Compare Luke 21:23-28. [source]
The participle ενεστωσαν enestōsan is second perfect active of ενιστημι enistēmi and means “standing on” or “present” (cf. Galatians 1:4; Hebrews 9:9). It occurs in 2 Thessalonians 2:2 of the advent of Christ as not “present.” Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Matthew 24:8.) though Paul had denied saying that the advent was right at hand (2 Thessalonians 2:2). Αναγκη Anagkē is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Luke 21:23) and also for Paul‘s persecutions (1 Thessalonians 3:7; 2 Corinthians 6:4; 2 Corinthians 12:10). Perhaps there is a mingling of both ideas here. Namely. This word is not in the Greek. The infinitive of indirect discourse (υπαρχειν huparchein) after νομιζω nomizō is repeated with recitative οτι hoti “That the being so is good for a man” (οτι καλον αντρωπωι το ουτως ειναι hoti kalon anthrōpōi to houtōs einai). The use of the article το to with ειναι einai compels this translation. Probably Paul means for one (αντρωπωι anthrōpōi generic term for man or woman) to remain as he is whether married or unmarried. The copula εστιν estin is not expressed. He uses καλον kalon (good) as in 1 Corinthians 7:1. [source]
See on John 13:33. Const. with we were comforted (1 Thessalonians 3:7), not with came. [source]
Perfect passive participle of αγαπαω agapaō the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of αδελποι adelphoi here (often in this Epistle as 1 Thessalonians 2:1, 1 Thessalonians 2:14, 1 Thessalonians 2:17; 1 Thessalonians 3:7; 1 Thessalonians 4:1, 1 Thessalonians 4:10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Judges 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2 Thessalonians 2:13 he quotes “beloved by the Lord” from Deuteronomy 33:12. The use of αδελποι adelphoi for members of the same brotherhood can be derived from the Jewish custom (Acts 2:29, Acts 2:37) and the habit of Jesus (Matthew 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan‘s Vocabulary). Your election (την εκλογην υμων tēn eklogēn humōn). That is the election of you by God. It is an old word from εκλεγομαι eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [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]