KJV: For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God is witness:
YLT: for at no time did we come with speech of flattery, (as ye have known,) nor in a pretext for covetousness, (God is witness!)
Darby: For we have not at any time been among you with flattering discourse, even as ye know, nor with a pretext for covetousness, God is witness;
ASV: For neither at any time were we found using words of flattery, as ye know, nor a cloak of covetousness, God is witness;
| οὔτε | Never |
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Parse: Conjunction Root: οὔτε Sense: neither, and not. |
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| ποτε | at any time |
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Parse: Particle Root: ποτέ Sense: once i. |
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| λόγῳ | word |
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Parse: Noun, Dative Masculine Singular Root: λόγος Sense: of speech. |
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| κολακείας | of flattery |
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Parse: Noun, Genitive Feminine Singular Root: κολακεία Sense: flattery, flattering discourse. |
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| ἐγενήθημεν | were we |
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Parse: Verb, Aorist Indicative Passive, 1st Person Plural Root: γίνομαι Sense: to become, i. |
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| καθὼς | just as |
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Parse: Adverb Root: καθώς Sense: according as. |
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| οἴδατε | you know |
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Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: οἶδα Sense: to see. |
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| οὔτε | nor |
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Parse: Conjunction Root: οὔτε Sense: neither, and not. |
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| προφάσει | a pretext |
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Parse: Noun, Dative Feminine Singular Root: πρόφασις Sense: a pretext (alleged reason, pretended cause). |
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| πλεονεξίας | for greed |
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Parse: Noun, Genitive Feminine Singular Root: πλεονεξία Sense: greedy desire to have more, covetousness, avarice. |
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| Θεὸς | God [is] |
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Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| μάρτυς | witness |
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Parse: Noun, Nominative Masculine Singular Root: μάρτυς Sense: a witness. |
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Greek Commentary for 1 Thessalonians 2:5
Literally, in speech of flattery or fawning. Old word, only here in N.T., from κολακς kolaks a flatterer. An Epicurean, Philodemus, wrote a work Περι Κολακειας Peri Kolakeias (Concerning Flattery). Milligan (Vocabulary, etc.) speaks of “the selfish conduct of too many of the rhetoricians of the day,” conduct extremely repugnant to Paul. The third time (1 Thessalonians 2:1, 1 Thessalonians 2:2, 1 Thessalonians 2:5) he appeals to their knowledge of his work in Thessalonica. Frame suggests “cajolery.” [source]
Pretext This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame‘s translation. Πλεονεχια Pleonexia is merely “having more” from πλεονεκτης pleonektēs one eager for more, and πλεονεκτεω pleonekteō to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2 Corinthians 1:23; Romans 9:1; Philemon 1:8, a solemn oath for his own veracity. [source]
Better, were we found using flattering discourse. Very literally and baldly it is, we came to pass in discourse of flattery. It means more than the mere fact that they were not flatterers: rather, they did not prove to be such in the course of their work. Similar periphrases with ἐν are found, Luke 22:44; Acts 22:17; 2 Corinthians 3:7; Philemon 2:7; with εἰς , Matthew 21:42; Mark 12:10; Luke 20:17; Acts 4:11; 1 Thessalonians 3:5. Κολακία flatteryN.T.oolxx. Rare in Class. Λόγῳ is explained by some as report or rumor. Common report did not charge us with being flatterers. This meaning is admissible, but the other is simpler. Paul says that they had not descended to flattery in order to make the gospel acceptable. They had not flattered men's self-complacency so as to blind them to their need of the radical work which the gospel demands. [source]
For πρόφασις see on John 15:22. Properly pretext: πρό before φάσις aword or saying. Others, less probably, from προφαίνειν tocause to shine forth or before. Paul means that he had not used his apostolic office to disguise or conceal avaricious designs. [source]
Comp. Romans 1:9; 2 Corinthians 1:23; Philemon 1:8; 1 Thessalonians 2:10. God or the Lord is witness is a common O.T. formula: see Genesis 31:44, Genesis 31:50; 1 Samuel 12:5, 1 Samuel 12:6; 1 Samuel 20:23, 1 Samuel 20:42; Wisd. 1:6. For testimony to his conduct, he appeals to the Thessalonians (as ye know )testimony to his motives, he appeals to God. Comp. 1 Thessalonians 2:10, where there is the double appeal. [source]
Reverse Greek Commentary Search for 1 Thessalonians 2:5
From πρό , before, in front of, and φημί , to say or affirm. Hence something which is placed in front of the true cause of a thing, a pretext. Compare 1 Thessalonians 2:5; Acts 27:30. Pretext carries the same idea, Latin, proetextum, something woven in front, with a view to concealment or deception. Rev., excuse. Wyc, excusation. The A.V. follows Tyndale: nothing to cloke their sin withal. Latimer (“Sermons”): “By such cloaked charity, when thou dost offend before Christ but once, thou hast offended twice herein.” The word appears in the low Latin cloca, a bell (compare the French cloche, and English clock ), and the name was given to a horseman's cloak because of its resemblance to a bell. The word palliate is from the Latin pallium, a cloak. [source]
Conclusion of condition of second class without αν an because context makes it clear The imperfect active indicative with -οσαν osan instead of -ον on (also in John 15:24) as common in the lxx, and occurs in the papyri and the inscriptions and the Boeotian dialect. Excuse Old word (1 Thessalonians 2:5) either from προπαινω prophainō to show forth, or προπημι prophēmi to speak forth. Mere pretense, in John only here and John 15:24. [source]
Genitive absolute again with present active participle of ζητεω zēteō to seek. Had lowered (χαλασαντων chalasantōn). Aorist active participle of χαλαζω chalazō Under colour Possibly the same word as “prophecy” (from προπημι prȯphēmi to speak forth), but here pretence, pretext, although it may come from προπαινω prophainō to show forth. The use here is an old one and appears also in Mark 12:40; Luke 20:47; 1 Thessalonians 2:5; Philemon 1:18. As though (ως hōs). The alleged reason, a common Greek idiom with ως hōs and the participle (Robertson, Grammar, p. 966). Here with μελλοντων mellontōn From the foreship Old word for prow of the ship. In the N.T. only here and Acts 27:41. Note here εκτεινειν ekteinein (lay out, stretch out) rather than ριπσαντες rhipsantes (casting) in Acts 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front. [source]
Possibly the same word as “prophecy” (from προπημι prȯphēmi to speak forth), but here pretence, pretext, although it may come from προπαινω prophainō to show forth. The use here is an old one and appears also in Mark 12:40; Luke 20:47; 1 Thessalonians 2:5; Philemon 1:18. As though (ως hōs). The alleged reason, a common Greek idiom with ως hōs and the participle (Robertson, Grammar, p. 966). Here with μελλοντων mellontōn From the foreship Old word for prow of the ship. In the N.T. only here and Acts 27:41. Note here εκτεινειν ekteinein (lay out, stretch out) rather than ριπσαντες rhipsantes (casting) in Acts 27:29, for they pretended to need the small boat to stretch out or lay out the anchors in front. [source]
Rev., better, witness. A common classical idiom. Compare Plato: “Next will follow the choir of young men under the age of thirty, who will call upon the god Paean to testify to the truth of these words” (“Laws,” 664). Homer: “For the gods will be the best witnesses” (“Iliad,” xxii., 254). Compare Romans 1:9; Galatians 1:20; Philemon 1:8; 1 Thessalonians 2:5, 1 Thessalonians 2:10; Genesis 31:50, Sept. This particular form of expression occurs nowhere else in the New Testament. The verb is often translated appeal, as Acts 25:11, Acts 25:12. Also to call upon, in the sense of supplication, Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2. [source]
Solemn attestation, “calling heaven to witness is frequent in literature from Homer onwards” (Plummer). Thus God is described above (cf. 1 Thessalonians 2:5, 1 Thessalonians 2:10; Romans 1:9; Galatians 1:20; Philemon 1:8). [source]
Comp. Luke href="/desk/?q=lu+18:32&sr=1">Luke 18:32; Acts 14:5. This may have been added because προπαθόντες alone might denote the experience of something good; but it is more probably intended as an expansion and illustration of that word. Paul's sensitiveness to personal indignity appears in the narrative in 1Thessalonians href="/desk/?q=1th+1:5&sr=1">1 Thessalonians 1:5, 1 Thessalonians 1:8; 1 Thessalonians 2:1, 1 Thessalonians 2:5, 1 Thessalonians 2:10, 1 Thessalonians 2:11; 1 Thessalonians 3:3, 1 Thessalonians 3:4, 1 Thessalonians 3:12; 1 Thessalonians 4:1, 1 Thessalonians 4:2, 1 Thessalonians 4:6, 1 Thessalonians 4:11; 1 Thessalonians 5:1, 1 Thessalonians 5:11; 2 Thessalonians 2:16; 2 Thessalonians 3:1, 2 Thessalonians 3:2. [source]
Literally, in speech of flattery or fawning. Old word, only here in N.T., from κολακς kolaks a flatterer. An Epicurean, Philodemus, wrote a work Περι Κολακειας Peri Kolakeias (Concerning Flattery). Milligan (Vocabulary, etc.) speaks of “the selfish conduct of too many of the rhetoricians of the day,” conduct extremely repugnant to Paul. The third time (1 Thessalonians 2:1, 1 Thessalonians 2:2, 1 Thessalonians 2:5) he appeals to their knowledge of his work in Thessalonica. Frame suggests “cajolery.” [source]
Either literary plural as in 1 Thessalonians 2:18 or Paul and Silas as more likely. If so, both Timothy and Silas came to Athens (Acts 17:15.), but Timothy was sent (we sent, επεμπσαμεν epempsamen 1 Thessalonians 3:2) right back to Thessalonica and later Paul sent Silas on to Beroea or Thessalonica (1 Thessalonians 2:5, I sent, επεμπσα epempsa). Then both Silas and Timothy came from Macedonia to Corinth (Acts 18:5). Alone (μονοι monoi). Including Silas. [source]
, επεμπσαμεν epempsamen 1 Thessalonians 3:2) right back to Thessalonica and later Paul sent Silas on to Beroea or Thessalonica (1 Thessalonians 2:5, I sent, επεμπσα epempsa). Then both Silas and Timothy came from Macedonia to Corinth (Acts 18:5). Alone (μονοι monoi). Including Silas. [source]
A.V. misses the force of γέγονεν. Γίνεσθαι ἐν often signifies the coming or falling into a condition, as Acts 12:11; Acts 22:17; Revelation 1:10; 1 Corinthians 2:3; 2 Corinthians 3:7; 1 Thessalonians 2:5. Rend. hath fallen into transgression. [source]