KJV: Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you:
YLT: nor for nought did we eat bread of any one, but in labour and in travail, night and day working, not to be chargeable to any of you;
Darby: nor have we eaten bread from any one without cost; but in toil and hardship working night and day not to be chargeable to any one of you:
ASV: neither did we eat bread for nought at any man's hand, but in labor and travail, working night and day, that we might not burden any of you:
| οὐδὲ | nor |
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Parse: Conjunction Root: οὐδέ Sense: but not, neither, nor, not even. |
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| δωρεὰν | without payment |
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Parse: Adverb Root: δωρεάν Sense: freely, undeservedly. |
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| ἄρτον | bread |
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Parse: Noun, Accusative Masculine Singular Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
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| ἐφάγομεν | did we eat |
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Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: ἐσθίω Sense: to eat. |
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| τινος | anyone |
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Parse: Interrogative / Indefinite Pronoun, Genitive Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| κόπῳ | labor |
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Parse: Noun, Dative Masculine Singular Root: κόπος Sense: a beating. |
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| μόχθῳ | hardship |
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Parse: Noun, Dative Masculine Singular Root: μόχθος Sense: a hard and difficult labour, toil, travail, hardship, distress. |
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| νυκτὸς | night |
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Parse: Noun, Genitive Feminine Singular Root: νύξ Sense: night. |
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| ἡμέρας | day |
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Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἐργαζόμενοι | working |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: ἐργάζομαι Sense: to work, labour, do work. |
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| πρὸς | in order |
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Parse: Preposition Root: πρός Sense: to the advantage of. |
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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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| ἐπιβαρῆσαί | to be burdensome to |
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Parse: Verb, Aorist Infinitive Active Root: ἐπιβαρέω Sense: to put a burden upon, to load. |
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| τινα | any |
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Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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Greek Commentary for 2 Thessalonians 3:8
Adverbial accusative, as a gift, gift-wise Same claim made to the Corinthians (2 Corinthians 11:7), old word, in lxx, and papyri. He lodged with Jason, but did not receive his meals gratis, for he paid for them. Apparently he received no invitations to meals. Paul had to make his financial independence clear to avoid false charges which were made in spite of all his efforts. To eat bread is merely a Hebraism for eat (2 Thessalonians 3:10). See note on 1 Thessalonians 2:9 for labour and travail, and night and day See note on 1 Thessalonians 2:9 for rest of the verse in precisely the same words. [source]
Lit. bread from any one, or at any man's hand. [source]
The word is a noun, meaning a gift. See John 4:10; Acts 2:38; Romans 5:15. The accusative often adverbially as here; as a gift, gratis. Comp. Matthew 10:8; Romans 3:24; Revelation 21:6. [source]
See on 1 Thessalonians 1:3. [source]
PoBetter, burden. By depending upon them for pecuniary support. Comp. 1Thessalonians href="/desk/?q=1th+2:6&sr=1">1 Thessalonians 2:6. [source]
Reverse Greek Commentary Search for 2 Thessalonians 3:8
Probably the reference is to the first three Sabbaths when Paul had a free hand in the synagogue as at first in Antioch in Pisidia. Luke does not say that Paul was in Thessalonica only three weeks. He may have spoken there also during the week, though the Sabbath was the great day. Paul makes it plain, as Furneaux shows, that he was in Thessalonica a much longer period than three weeks. The rest of the time he spoke, of course, outside of the synagogue. Paul implies an extended stay by his language in 1 Thessalonians 1:8. The church consisted mainly of Gentile converts (2 Thessalonians 3:4, 2 Thessalonians 3:7, 2 Thessalonians 3:8) and seems to have been well organized (1 Thessalonians 5:12). He received help while there several times from Philippi (Philemon 4:16) and even so worked night and day to support himself (1 Thessalonians 2:9). His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ (1 Thessalonians 4:13-5:5; 2 Thessalonians 2:1-12). Reasoned (διελεχατο dielexato). First aorist middle indicative of διαλεγομαι dialegomai old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic (“dialectic”) method of question and answer (cf. διελεγετο dielegeto in Acts 16:17), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (απο apo) of his ideas. [source]
Same construction with δια dia as above. ομοτεχνον Homotechnon is an old word Late word from ποιεω skēnē and εμενεν poieō here only in the N.T. They made portable tents of leather or of cloth of goat‘s hair. So Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1 Thessalonians 2:9; 2 Thessalonians 3:8) and later at Ephesus with Aquila and Priscilla (Acts 18:18, Acts 18:26; Acts 20:34; 1 Corinthians 16:19). They moved again to Rome (Romans 16:3) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. So he “abode” (ηργαζοντο emenen imperfect active) with them and “they wrought” (ērgazonto imperfect middle), happy and busy during week days. [source]
Only here and 2 Corinthians 11:27. See on the kindred verb, Mark 13:33. For the historical facts, see Acts 16:25; Acts 20:7-11, Acts 20:31; 2 Thessalonians 3:8. [source]
Both old words for severe work, combined here as in 1 Thessalonians 2:9; 2 Thessalonians 3:8, “by toil and moil” (Plummer). The rest of the list is like the items in 2 Corinthians 6:4. [source]
Groundlessly, without cause. See on 2 Thessalonians 3:8. The sense here is not common. It is not found in Class., and in N.T. only John 15:25. In lxx, see Psalm 34:7,19; 108:3; 118:161; 1 Samuel 19:5; Sirach 20:23; 29:6. Comp. Ignatius, Trall. v. Paul says: “I do not invalidate the grace of God in the offering of Christ, as one does who seeks to reestablish the law as a means of justification; for if righteousness comes through the law, there was no occasion for Christ to die.” Additional Note on Galatians 2:14-21.The course of thought in Paul's address to Peter is difficult to follow. It will help to simplify it if the reader will keep it before him that the whole passage is to be interpreted in the light of Peter's false attitude - as a remonstrance against a particular state of things. The line of remonstrance is as follows. If you, Peter, being a Jew, do not live as a Jew, but as a Gentile, as you did when you ate with Gentiles, why do you, by your example in withdrawing from Gentile tables, constrain Gentile Christians to live as Jews, observing the separative ordinances of the Jewish law? This course is plainly inconsistent. -DIVIDER- -DIVIDER- Even you and I, born Jews, and not Gentiles - sinners - denied the obligation of these ordinances by the act of believing on Jesus Christ. In professing this faith we committed ourselves to the principle that no one can be justified by the works of the law. -DIVIDER- -DIVIDER- But it may be said that we were in no better case by thus abandoning the law and legal righteousness, since, in the very effort to be justified through Christ, we were shown to be sinners, and therefore in the same category with the Gentiles. Does it not then follow that Christ is proved to be a minister of sin in requiring us to abandon the law as a means of justification?-DIVIDER- No. God forbid. It is true that, in seeking to be justified in Christ, we stood revealed as sinners, for it was Christ who showed us that we could not be justified by the works of the law; that all our legal strictness only left us sinners. But the inference is false that Christ is thereby shown to be a minister of sin. -DIVIDER- -DIVIDER- For to say that Christ is a minister of sin, is to say that I, at his bidding, became a transgressor by abandoning the law, that the law is the only true standard and medium of righteousness. If I reassert the obligation of the law after denying that obligation, I thereby assert that I transgressed in abandoning it, and that Christ, who prompted and demanded this transgression, is a minister of sin. -DIVIDER- -DIVIDER- But this I deny. The law is not the true standard and medium of righteousness. I did not transgress in abandoning it. Christ is not a minister of sin. For it was the law itself which compelled me to abandon the law. The law crucified Christ and thereby declared him accursed. In virtue of my moral fellowship with Christ, I was (ethically) crucified with him. The act of the law forced me to break with the law. Through the law I died to the law. Thus I came under a new principle of life. I no longer live, but Christ lives in me. If I should declare that righteousness is through the law, by reasserting the obligation of the law as you, Peter, have done, I should annul the grace of God as exhibited in the death of Christ: for in that case, Christ's death would be superfluous and useless. But I do not annul the grace of God. -DIVIDER- -DIVIDER- [source]
Common use of αλλα alla in the apodosis (conclusion) of a conditional or concessive sentence. Your order (την ταχιν tēn taxin). The military line (from τασσω tassō), unbroken, intact. A few stragglers had gone over to the Gnostics, but there had been no panic, no breach in the line. Steadfastness From στερεοω stereoō (from στερεος stereos) to make steady, and probably the same military metaphor as in ταχιν taxin just before. The solid part of the line which can and does stand the attack of the Gnostics. See note on Acts 16:5 where the verb στερεοω stereoō is used with πιστις pistis and 1 Peter 5:9 where the adjective στερεος stereos is so used. In 2 Thessalonians 3:6, 2 Thessalonians 3:8, 2 Thessalonians 3:11 Paul speaks of his own ταχις taxis (orderly conduct). [source]
From στερεοω stereoō (from στερεος stereos) to make steady, and probably the same military metaphor as in ταχιν taxin just before. The solid part of the line which can and does stand the attack of the Gnostics. See note on Acts 16:5 where the verb στερεοω stereoō is used with πιστις pistis and 1 Peter 5:9 where the adjective στερεος stereos is so used. In 2 Thessalonians 3:6, 2 Thessalonians 3:8, 2 Thessalonians 3:11 Paul speaks of his own ταχις taxis (orderly conduct). [source]
The two words are associated in 2 Corinthians 11:27; 2 Thessalonians 3:8. Μόχθος travailPoFrequent in lxx. Κόπος emphasizes fatigue, μόχθος hardshipBecause we would not be chargeable ( πρὸς τὸ μὴ ἐπιβαρῆσαι )Incorrect. Rend. that we might not burden. Put you to expense for our support. Comp. 2 Thessalonians 3:8. [source]
Incorrect. Rend. that we might not burden. Put you to expense for our support. Comp. 2 Thessalonians 3:8. [source]
Ἔργον workmay mean either the act, the simple transaction, or the process of dealing with anything, or the result of the dealing, - as a book or a picture is called a work. Κόπος laborfrom κόπτειν tostrike or hew; hence, laborious, painful exertion. Ὑπομονὴ patiencepatient endurance and faithful persistence in toil and suffering. See on 2 Peter 1:6; see on James 5:7. The genitives, of faith, love, hope, mark the generating principles of the work and labor and patience, which set their stamp upon each; thus, work which springs from faith, and is characteristic of faith. The phrase patience of hope is found only here; but see Romans 5:4; Romans 8:25; Romans 15:4; 1 Corinthians 8:7; Hebrews 7:11, Hebrews 7:12. ὑπομονὴ in lxx, see 1 Chronicles 29:15; Job 14:19; Psalm 9:18; Psalm 38:7; Jeremiah href="/desk/?q=jer+4:8&sr=1">Jeremiah 4:8. We have here the great triad of Christian graces, corresponding to 1 Corinthians 8:1-13. Hope is prominent throughout the two Epistles. The triad appears, 1 Thessalonians 5:8; Galatians 5:5, Galatians 5:6; 1 Corinthians 8:13; Ephesians 4:2-5; Colossians 1:4, Colossians 1:5; Hebrews 10:22-24; 1 Peter 1:21-22. Comp. 1 Thessalonians 2:9; 1 Thessalonians 5:8; 2 Thessalonians 3:5, 2 Thessalonians 3:8; 1 Corinthians 15:10, 1 Corinthians 15:58; 2 Corinthians 11:27; Revelation 2:2. [source]
Old word for difficult labour, harder than κοπος kopos (toil). In the N.T. only here, 2 Thessalonians 3:8; 2 Corinthians 11:27. Note accusative case here though genitive with μνημονευω mnēmoneuō in 1 Thessalonians 1:3. [source]
Use of προς pros with the articular infinitive to express purpose (only four times by Paul). The verb επιβαρεω epibareō is late, but in the papyri and inscriptions for laying a burden (βαρος baros) on (επι epi̇) one. In N.T. only here and 2 Thessalonians 3:8; 2 Corinthians 2:5. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2 Corinthians 9-12), though he vindicated his right to remuneration. [source]
Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. So in 1 Thessalonians 3:10. That we might not burden any of you (προς το μη επιβαρησαι τινα υμων pros to mē epibarēsai tina humōn). Use of προς pros with the articular infinitive to express purpose (only four times by Paul). The verb επιβαρεω epibareō is late, but in the papyri and inscriptions for laying a burden (βαρος baros) on (επι epi̇) one. In N.T. only here and 2 Thessalonians 3:8; 2 Corinthians 2:5. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2 Corinthians 9-12), though he vindicated his right to remuneration. We preached We heralded (from κηρυχ kērux herald) to you, common verb for preach. [source]
See 1 Timothy 5:5. The phrase in Paul, 1 Thessalonians 2:9; 1 Thessalonians 3:10; 2 Thessalonians 3:8. Const. with greatly desiring. [source]