KJV: For this cause, when I could no longer forbear, I sent to know your faith, lest by some means the tempter have tempted you, and our labour be in vain.
YLT: because of this also, I, no longer forbearing, did send to know your faith, lest he who is tempting did tempt you, and in vain might be our labour.
Darby: For this reason I also, no longer able to refrain myself, sent to know your faith, lest perhaps the tempter had tempted you and our labour should be come to nothing.
ASV: For this cause I also, when I could no longer forbear, sent that I might know your faith, lest by any means the tempter had tempted you, and our labor should be in vain.
διὰ | Because of |
Parse: Preposition Root: διά Sense: through. |
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τοῦτο | this |
Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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κἀγὼ | I also |
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: κἀγώ Sense: and I. |
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μηκέτι | no longer |
Parse: Adverb Root: μηκέτι Sense: no longer, no more, not hereafter. |
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στέγων | enduring |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: στέγω Sense: deck, thatch, to cover. |
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ἔπεμψα | sent |
Parse: Verb, Aorist Indicative Active, 1st Person Singular Root: πέμπω Sense: to send. |
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εἰς | in order |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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τὸ | - |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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γνῶναι | to know |
Parse: Verb, Aorist Infinitive Active Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
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πίστιν | faith |
Parse: Noun, Accusative 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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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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μή | lest |
Parse: Adverb Root: μή Sense: no, not lest. |
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πως | somehow |
Parse: Adverb Root: πῶς Sense: how, in what way. |
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ἐπείρασεν | had tempted |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: πειράζω Sense: to try whether a thing can be done. |
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ὁ | the [one] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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πειράζων | tempting |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: πειράζω Sense: to try whether a thing can be done. |
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κενὸν | vain |
Parse: Adjective, Accusative Neuter Singular Root: κενός Sense: empty, vain, devoid of truth. |
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γένηται | would be |
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Singular Root: γίνομαι Sense: to become, i. |
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κόπος | labor |
Parse: Noun, Nominative Masculine Singular Root: κόπος Sense: a beating. |
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ἡμῶν | of us |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
Greek Commentary for 1 Thessalonians 3:5
Paul‘s common idiom (1 Thessalonians 3:2), εις το eis to and the infinitive of purpose (second aorist ingressive active of γινωσκω ginōskō come to know). [source]
Findlay takes this as a question with negative answer, but most likely negative final clause with μη πως mē pōs about a past action with aorist indicative according to the classic idiom as in Galatians 2:2 It is a fear that the thing may turn out to be so about the past. Should be (γενηται genētai). Here the usual construction appears (aorist subjunctive with μη πως mē pōs) about the future. [source]
Here the usual construction appears (aorist subjunctive with μη πως mē pōs) about the future. [source]
Only here and Matthew 4:3. lxx. See on Matthew 6:13. [source]
The phrase only in Paul. See 2 Corinthians 6:1; Galatians 2:2; Philemon 2:16. The force of the preposition is fairly represented by to in the phrase to no purpose. lxx has εἰς κενὸν, εἰς τὸ κενὸν , and εἰς κενὰ . [source]
Reverse Greek Commentary Search for 1 Thessalonians 3:5
Rev., bear. The primary meaning is to cover. So some render 1 Corinthians 13:7, covereth for beareth. Hence to protect by covering, as with a tight ship or roof. So Aesehylus, of a ship: “The wooden house with sails that keeps out ( στέγων ) the sea” (“Suppliants,” 126). “The tower keeps off ( ἀποστέγει ) the multitude of the enemy” (“Seven against Thebes,” 220). And so, to bear up against, endure. Compare 1 Thessalonians 3:1, 1 Thessalonians 3:5. [source]
Στεγω Stegō is old verb from στεγη stegē roof, already in 1 Corinthians 9:12; 1 Thessalonians 3:1, 1 Thessalonians 3:5 which see. Love covers, protects, forbears (suffert, Vulgate). See note on 1 Peter 4:8 “because love covers a multitude of sins” (οτι αγαπη καλυπτει πητος αμαρτιων hoti agapē kaluptei phēthos hamartiōn), throws a veil over. [source]
Comp. Galatians 3:4; 1 Corinthians 15:2, and εἰς tono purpose, Philemon 2:16; 2 Corinthians 6:1; Galatians 2:2; 1 Thessalonians 3:5. After all my labor, you may return to Judaism. Luther says: “These words of Paul breathe tears.” [source]
Negative purpose with the present subjunctive There are plenty of classical parallels. See also 1 Thessalonians 3:5 for both together again. [source]
Second aorist middle indicative of old word ανατιτημι anatithēmi to put up, to place before, with the dative case. But who were the “them” Just place Acts 15:4. beside the first clause and it is clear: “I laid before them the gospel which I preach among the Gentiles,” precisely as Luke has recorded. Then came the private conference after the uproar caused by the Judaizers (Acts 15:5). Before them who were of repute (τοις δοκουσιν tois dokousin). He names three of them (Cephas, James, and John). James the Lord‘s brother, for the other James is now dead (Acts 12:1.). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. So far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord‘s brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts 11:1-18). James was considered a very loyal Jew. Lest by any means I should be running or had run in vain Negative purpose with the present subjunctive There are plenty of classical parallels. See also 1 Thessalonians 3:5 for both together again. [source]
Lit. no longer forbearing. See on 1 Corinthians 9:12: lxx, 1Thessalonians href="/desk/?q=1th+3:2&sr=1">1 Thessalonians 3:2) and I sent (1 Thessalonians 3:5), the previous presence of Timothy with him at Athens. [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]
Comp. 1 Thessalonians 2:1. The thought of 1 Thessalonians 1:5is resumed. The repetition of the word in 1 Thessalonians 2:1, and of in vain in 1 Thessalonians 3:5, may point to expressions in a letter of the Thessalonians. [source]
According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ἐυχαριστεῖν as here; but in 2nd Corinthians and Ephesians, εὐλογητὸς ὁ θεός blessedbe God. The thanksgiving is omitted only in Galatians. The verb εὐχαριστεῖν occurs only in later Greek, and there but rarely. In lxx only in Apocr. See Judith 8:25; 2 Maccabees 1:11; 10:7; 3 Maccabees 7:16. In the N.T. Epistles, PoOriginally to do a good turn; hence, to return a favor. The meaning to give thanks is late. The kindred noun εὐχαριστία givingof thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist ) it is not found in the N.T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad. iv.; Smyrn. iv., viii.; Eph. viii., Comp. Just. Mart. Apol. i., 64,65. In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of I. Romans 3:9seems to be a clear case of the latter usage. In 1 Thessalonians 3:1, 1 Thessalonians 3:2, ηὐδοκήσαμεν wethought it good, and ἐπέμψαμεν wesent, can, apparently, refer only to Paul; and similarly, in 1 Thessalonians 3:6, πρὸς ἡμᾶς untous, can hardly include Silvanus who came with Timothy (comp. 1 Thessalonians 3:5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians, Ephesians), only I is used, unless we except Galatians 1:8, which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See 1 Corinthians 4:10-13; 1 Corinthians 9:4, 1 Corinthians 9:5, 1 Corinthians 9:25, 1 Corinthians 9:26). In Colossians Paul and Timothy appear in the address. The plural prevails to Colossians 1:23, and alternates with the singular throughout the remainder. The alternations in 2nd Corinthians are very bewildering. -DIVIDER- -DIVIDER- On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Romans href="/desk/?q=ro+1:9&sr=1">Romans 1:9; Ephesians 1:16; Philemon 1:4. Always in connection with prayer. In the sense of remember it appears in lxx, Job 14:13. In Psalm 111:4, to make a memorial. See further, on without ceasing, 1 Thessalonians 1:3. [source]
Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled Σιλβανος Silbanos in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul‘s converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts 17:14.). Timothy had joined Paul in Athens (1 Thessalonians 3:1.), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1 Thessalonians 3:5; Acts 18:5, 2 Corinthians 1:19). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is Corinthians-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses “we” in the Epistle. Paul does not here call himself “apostle” as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. [source]
Lit. to nothing useful. Ἑπ ' οὐδὲν , oP. He uses εἰς κενόν tono purpose. See 2 Corinthians 6:1; Galatians 2:2; Philemon 2:16; 1 Thessalonians 3:5. Χρήσιμος usefulN.T.oTo the subverting ( ἐπὶ καταστροφῇ ) Ἑπὶ does not mean here to or for (purpose or object). but indicates the ground on which the unprofitableness of the wordy strife rests. Unprofitable because it works subversion of the hearers. Καταστροφή subversiontransliterated into catastrophe, only here and 2 Peter 2:6. In lxx of the destruction or overthrow of men or cities. Καταστρέφειν tooverturn, Matthew 21:12; Mark 11:15; Acts 15:16, cit. Paul uses καθαίρεσις pullingdown, 2 Corinthians 10:4, 2 Corinthians 10:8; 2 Corinthians 13:10 [source]
Kindred with δοκίμιον , proof, and better rendered by Rev., proved. The verb is used in classical Greek of assaying or testing metals, and means, generally, to approve or sanction upon test. It is radically akin to δέχεσθαι , to receive, and hence implies a proof with a view to determine whether a thing be worthy to be received. Compare 1 Corinthians 3:13; Galatians 6:4; 1 John 4:1. It thus differs from πειράζειν , to try or tempt (see on πειρασμοῖς , 1 Peter 1:6), in that that verb indicates simply a putting to proof to discover what good or evil is in a person; and from the fact that such scrutiny so often develops the existence and energy of evil, the word acquired a predominant sense of putting to the proof with the design or hope of breaking down the subject under the proof - in other words, of temptation in the ordinary sense. Hence Satan is called ὁ πειράζων , the tempter, Matthew 4:3; 1 Thessalonians 3:5. See on Matthew 6:13. Archbishop Trench observes that “ δοκιμάζειν could not be used of Satan, since he never proves that he may approve, nor tests that he may accept.” [source]