KJV: But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.
YLT: And we, brethren, having been taken from you for the space of an hour -- in presence, not in heart -- did hasten the more abundantly to see your face in much desire,
Darby: But we, brethren, having been bereaved of you and separated for a little moment in person, not in heart, have used more abundant diligence to see your face with much desire;
ASV: But we, brethren, being bereaved of you for a short season, in presence not in heart, endeavored the more exceedingly to see your face with great desire:
δέ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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ἀδελφοί | brothers |
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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ἀπορφανισθέντες | having been bereaved |
Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural Root: ἀπορφανίζω Sense: to bereave of a parent or parents. |
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καιρὸν | [the] time |
Parse: Noun, Accusative Masculine Singular Root: καιρός Sense: due measure. |
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ὥρας | of an hour |
Parse: Noun, Genitive Feminine Singular Root: ὥρα Sense: a certain definite time or season fixed by natural law and returning with the revolving year. |
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προσώπῳ | in face |
Parse: Noun, Dative Neuter Singular Root: πρόσωπον Sense: the face. |
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καρδίᾳ | in heart |
Parse: Noun, Dative Feminine Singular Root: καρδία Sense: the heart. |
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περισσοτέρως | more abundantly |
Parse: Adverb Root: περισσῶς Sense: beyond measure, extraordinary. |
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ἐσπουδάσαμεν | were eager |
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: σπουδάζω Sense: to hasten, make haste. |
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πρόσωπον | face |
Parse: Noun, Accusative Neuter Singular Root: πρόσωπον Sense: the face. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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ἰδεῖν | to see |
Parse: Verb, Aorist Infinitive Active Root: εἶδον Sense: to see with the eyes. |
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πολλῇ | great |
Parse: Adjective, Dative Feminine Singular Root: πολύς Sense: many, much, large. |
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ἐπιθυμίᾳ | desire |
Parse: Noun, Dative Feminine Singular Root: ἐπιθυμία Sense: desire, craving, longing, desire for what is forbidden, lust. |
Greek Commentary for 1 Thessalonians 2:17
First aorist passive participle of the rare compound verb Literally, being orphaned from you Paul changes the figure again He refers to the period of separation from them, for a short season (προς καιρον ωρας pros kairon hōras) for a season of an hour. This idiom only here in N.T., but προς καιρον pros kairon in Luke 8:13 and προς ωραν pros hōran in 2 Corinthians 7:8. But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate. [source]
Locative case. Προσωπον Prosōpon old word “Out of sight, not out of mind” (Rutherford). Endeavoured the more exceedingly (σπουδαζω perissoterōs espoudasamen). Ingressive aorist active indicative of σπουδη σπευδω spoudazō old word to hasten (from περισσοτερως spoudēπερισσον speudō). We became zealous. Comparative adverb το προσωπον υμων perissoterōs from εν πολληι επιτυμιαι perisson more abundantly than before being orphaned from you. Your face (επιτυμια to prosōpon humōn). Cf. his face above. With great desire In much longing (τυμος epithumia from επιτυμεω epi and thumos epithumeō to run after, to yearn after, whether good or bad). [source]
. His heart was with them, though they no longer saw his face. Heart, originally νους kardia is the inner man, the seat of the affections and purposes, not always in contrast with intellect “Out of sight, not out of mind” (Rutherford). Endeavoured the more exceedingly (σπουδαζω perissoterōs espoudasamen). Ingressive aorist active indicative of σπουδη σπευδω spoudazō old word to hasten (from περισσοτερως spoudēπερισσον speudō). We became zealous. Comparative adverb το προσωπον υμων perissoterōs from εν πολληι επιτυμιαι perisson more abundantly than before being orphaned from you. Your face (επιτυμια to prosōpon humōn). Cf. his face above. With great desire In much longing (τυμος epithumia from επιτυμεω epi and thumos epithumeō to run after, to yearn after, whether good or bad). [source]
Ingressive aorist active indicative of σπουδη σπευδω spoudazō old word to hasten (from περισσοτερως spoudēπερισσον speudō). [source]
. Comparative adverb το προσωπον υμων perissoterōs from εν πολληι επιτυμιαι perisson more abundantly than before being orphaned from you. Your face (επιτυμια to prosōpon humōn). Cf. his face above. With great desire In much longing (τυμος epithumia from επιτυμεω epi and thumos epithumeō to run after, to yearn after, whether good or bad). [source]
Cf. his face above. [source]
In much longing (τυμος epithumia from επιτυμεω epi and thumos epithumeō to run after, to yearn after, whether good or bad). [source]
(τυμος epithumia from επιτυμεω epi and thumos epithumeō to run after, to yearn after, whether good or bad). [source]
N.T.oolxx. Rev. better, being bereaved of you. From ὀρφανός bereftSee Mark 12:40, John 14:18; James 1:27. The word suggests the intimate personal fellowship of the writer with his readers. The separation was like that between parents and children. Comp. 1 Thessalonians 2:7, 1 Thessalonians 2:8. [source]
N.T.oLit. for the season of an hour. Comp. Lat. horae momentum. Stronger than the usual phrase πρὸς ὥραν foran hour: see 2 Corinthians 7:8; Galatians 2:5; Philemon 1:15. Comp. πρὸς καιρὸν fora season, Luke 8:13; 1 Corinthians 7:5. [source]
Rev. the more exceedingly. Paul uses this adverb very freely, and outside of his letters it appears only Hebrews 2:1; Hebrews 13:19. He is much given to the use of comparatives, and sometimes heaps them together: see Romans 8:37; 2 Corinthians 7:13; 2 Corinthians 4:17; Ephesians 3:20; Philemon 1:23. [source]
Reverse Greek Commentary Search for 1 Thessalonians 2:17
A Greek idiom=Latin satis accipere, to receive the sufficient (bond), usually money for the fulfilment of the judgment. Probably the demand was made of Jason that he see to it that Paul and Silas leave the city not to return. In 1 Thessalonians 2:17. Paul may refer to this in mentioning his inability to visit these Thessalonians again. The idiom λαμβανειν το ικανον lambanein to hikanon now is found in two inscriptions of the second century a.d. (O. G. I. S. 484, 50 and 629, 101). In Vol. III Oxyrhynchus Papyri no. 294 a.d. 22 the corresponding phrase δουναι εικανον dounai heikanon (“to give security”) appears. [source]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
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]
Imperfect indicative in the concessive clause. I was in a regretful mood at first. For I see (βλεπω γαρ blepō gar). A parenthetical explanation of his present joy in their sorrow. B D do not have γαρ gar The Latin Vulgate has videns (seeing) for βλεπων blepōn For a season Cf. 1 Thessalonians 2:17. It was only “for an hour.” [source]
Cf. 1 Thessalonians 2:17. It was only “for an hour.” [source]
The one referred to in 2 Corinthians 2:3. I do not regret it (ου μεταμελομαι ou metamelomai). This verb really means “repent” (be sorry again) which meaning we have transferred to μετανοεω metanoeō to change one‘s mind (not to be sorry at all). See note on Matthew 21:29; note on Matthew 27:3 for the verb μεταμελομαι metamelomai to be sorry, to regret as here. Paul is now glad that he made them sorry. Though I did regret Imperfect indicative in the concessive clause. I was in a regretful mood at first. For I see (βλεπω γαρ blepō gar). A parenthetical explanation of his present joy in their sorrow. B D do not have γαρ gar The Latin Vulgate has videns (seeing) for βλεπων blepōn For a season Cf. 1 Thessalonians 2:17. It was only “for an hour.” [source]
Frequent in Paul, and usually in a bad sense; but see Philemon 1:23; 1 Thessalonians 2:17, and comp. Luke 22:15. The phrase lust or lusts of the flesh occurs also Ephesians 2:3; 2 Peter 2:18; 1 John 2:16. It means, not the mere sensual desire of the physical nature, but the desire which is peculiar to human nature without the divine Spirit. [source]
Bad sense here as usual in Paul, but not so in 1 Thessalonians 2:17; Philemon 1:23. The word is just craving or longing (from επι τυμος epithumos yearning after). [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]
Originally, make haste. In Paul, Galatians 2:10; Ephesians 4:3(note); 1 Thessalonians 2:17. [source]
First aorist active imperative of σπουδαζω spoudazō old word, as in 1 Thessalonians 2:17; Galatians 2:10. [source]
This clause is directly related to be in subjection to the father of spirits and live, and points a contrast. On the one hand, subjection to the Father of spirits, the source of all life, has an eternal significance. Subjection to his fatherly discipline means, not only the everlasting life of the future, but present life, eternal in quality, developed even while the discipline is in progress. Subjection to the Father of spirits and life go together. On the other hand, the discipline of the human father is brief in duration, and its significance is confined to the present life. In other words, the offset to for a few days is in Hebrews 12:9. To read for a few days into the two latter clauses of the verse which describes the heavenly discipline, and to say that both the chastening of the earthly and of the heavenly father are of brief duration, is to introduce abruptly into a sharp contrast between the two disciplines a point of resemblance. The dominant idea in πρὸς is not mere duration, but duration as related to significance: that is to say, “for a few days” means, during just that space of time in which the chastisement had force and meaning. See, for instances, Luke 8:13; John 5:35; 1 Thessalonians 2:17; 2 Corinthians 7:8. The few days can scarcely refer to the whole lifetime, since, even from the ancient point of view of the continuance of parental authority, parental discipline is not applied throughout the lifetime. It signifies rather the brief period of childhood and youth. [source]
Volitive subjunctive aorist of σπουδαζω spoudazō old verb to hasten (2 Timothy 4:9), to be eager and alert (1 Thessalonians 2:17). The exhortation has a warning like that in Hebrews 4:1. That no man fall Negative purpose with ινα μη hina mē and the second aorist active subjunctive of πιπτω piptō to fall. After the same example of disobedience The unbelief is like that seen in the Israelites (Hebrews 3:12, Hebrews 3:18; Hebrews 4:2). υποδειγμα Hupodeigma is a late word from υποδεικνυμι hupodeiknumi (Matthew 3:7) and means a copy (John 13:15; James 5:10). The Israelites set a terrible example and it is so easy to copy the bad examples. [source]