KJV: That no man go beyond and defraud his brother in any matter: because that the Lord is the avenger of all such, as we also have forewarned you and testified.
YLT: that no one go beyond and defraud in the matter his brother, because an avenger is the Lord of all these, as also we spake before to you and testified,
Darby: not overstepping the rights of and wronging his brother in the matter, because the Lord is the avenger of all these things, even as we also told you before, and have fully testified.
ASV: that no man transgress, and wrong his brother in the matter: because the Lord is an avenger in all these things, as also we forewarned you and testified.
| τὸ | - |
|
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
| ὑπερβαίνειν | to go beyond |
|
Parse: Verb, Present Infinitive Active Root: ὑπερβαίνω Sense: to step over, beyond. |
|
| πλεονεκτεῖν | to overreach |
|
Parse: Verb, Present Infinitive Active Root: πλεονεκτέω Sense: to have more, or a greater part or share. |
|
| πράγματι | matter |
|
Parse: Noun, Dative Neuter Singular Root: πρᾶγμα Sense: that which has been done, a deed, an accomplished fact. |
|
| ἀδελφὸν | brother |
|
Parse: Noun, Accusative Masculine Singular Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
|
| αὐτοῦ | of him |
|
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| διότι | because |
|
Parse: Conjunction Root: διότι Sense: on this account that, because. |
|
| ἔκδικος | avenging [is] |
|
Parse: Adjective, Nominative Masculine Singular Root: ἔκδικος Sense: without law and justice. |
|
| Κύριος | [the] Lord |
|
Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
|
| περὶ | concerning |
|
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
|
| τούτων | these things |
|
Parse: Demonstrative Pronoun, Genitive Neuter Plural Root: οὗτος Sense: this. |
|
| καθὼς | just as |
|
Parse: Adverb Root: καθώς Sense: according as. |
|
| καὶ | also |
|
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
|
| προείπαμεν | we told before |
|
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: προλέγω Sense: to say beforehand, to predict. |
|
| διεμαρτυράμεθα | thoroughly warned |
|
Parse: Verb, Aorist Indicative Middle, 1st Person Plural Root: διαμαρτύρομαι Sense: to testify. |
|
Greek Commentary for 1 Thessalonians 4:6
Old verb to go beyond. Final use of το to (accusative of general reference) and the infinitive (negative μη mē), parallel to απεχεσται apechesthai and ειδεναι κτασται eidenai ktasthai above. [source]
To take more, to overreach, to take advantage of, to defraud. In the matter (εν τωι πραγματι en tōi pragmati). The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in 2 Corinthians 7:11 (τωι πραγματι tōi pragmati). An avenger Regular term in the papyri for legal avenger. Modern men and women need to remember that God is the avenger for sexual wrongs both in this life and the next. [source]
The delicacy of Paul makes him refrain from plainer terms and the context makes it clear enough as in 2 Corinthians 7:11 (τωι πραγματι tōi pragmati). [source]
Regular term in the papyri for legal avenger. Modern men and women need to remember that God is the avenger for sexual wrongs both in this life and the next. [source]
Lit. the not going beyond. Dependent on this is the will of God, 1 Thessalonians 4:3. The verb N.T. Often in lxx, mostly in the literal sense of overpassing limits. Also of overtaking, passing by, surpassing, as in wickedness or cruelty. It is an expansion of the preceding thought. Pursue your business as holy men: do not overreach or defraud. It is the overstepping of the line between mine and thine. It is used absolutely, being defined by the succeeding clause. The A.V. is literal, go beyond. Rev. renders transgress. Weizsäcker and Bornemann “ubergreifeoverreach.” So. Rev. margin. This last is the best. [source]
PoSee on 2 Corinthians 2:11, and see on covetousness, Romans 1:29. It emphasizes gain as the motive of fraud. Three times in lxx, Judges 4:11; Habakkuk 2:9; Ezekiel 22:27. Often in Class. [source]
Rev. correctly, in the matter. Comp. 2 Corinthians 7:11. The sense is the business in hand, whatever it be. The τῷ does not stand for τινι anyFor πράγματι , matter, see on Matthew 18:19. Those who connect this clause with the preceding, explain τῷ as the matter just mentioned - adultery. [source]
PoHere and Romans 13:4. In lxx rarely, and in the same sense as here. In this sense it occurs only in late Greek. For the warning comp. Ephesians 5:6; Colossians 3:6; Romans 13:4; Galatians 5:21. [source]
Reverse Greek Commentary Search for 1 Thessalonians 4:6
Symbol of authority as to-day policemen carry clubs or pistols. “The Emperor Trajan presented to a provincial governor on starting for his province, a dagger, with the words, ‹For me. If I deserve it, in me‘” (Vincent). An avenger (εκδικος ekdikos). Old adjective from εκ ek and δικη dikē (right), “outside of penalty,” unjust, then in later Greek “exacting penalty from one,” in N.T. only here and 1 Thessalonians 4:6. [source]
Present active indicative of πορεω phoreō old frequentative form of περω pherō to bear, to wear. But if thou do (εαν δε ποιηις ean de poiēis). Condition of third class, εαν ean and present active subjunctive of ποιεω poieō “if thou continue to do.” Sword Symbol of authority as to-day policemen carry clubs or pistols. “The Emperor Trajan presented to a provincial governor on starting for his province, a dagger, with the words, ‹For me. If I deserve it, in me‘” (Vincent). An avenger (εκδικος ekdikos). Old adjective from εκ ek and δικη dikē (right), “outside of penalty,” unjust, then in later Greek “exacting penalty from one,” in N.T. only here and 1 Thessalonians 4:6. [source]
Old adjective from εκ ek and δικη dikē (right), “outside of penalty,” unjust, then in later Greek “exacting penalty from one,” in N.T. only here and 1 Thessalonians 4:6. [source]
First aorist passive subjunctive after ινα μη hina mē (negative purpose) of πλεονεκτεω pleonekteō old verb from πλεονεκτης pleonektēs a covetous man (1 Corinthians 5:10.), to take advantage of, to gain, to overreach. In N.T. only in 1 Thessalonians 4:6; 2 Corinthians 2:11; 2 Corinthians 7:2; 2 Corinthians 12:17. “That we may not be overreached by Satan.” [source]
A thing that every preacher ought to be able to say. Cf. 2 Corinthians 4:2; 1 Thessalonians 2:3; Acts 20:26. We corrupted no man (ουδενα επτειραμεν oudena ephtheiramen). We ruined no one. “It may refer to money, or morals, or doctrine” (Plummer). He is answering the Judaizers. We took advantage of no man That charge was made in Thessalonica (1 Thessalonians 4:6) which see for this late verb and also on 2 Corinthians 2:11. He got the best of (note πλεον pleon more in the root) no one in any evil way. [source]
That charge was made in Thessalonica (1 Thessalonians 4:6) which see for this late verb and also on 2 Corinthians 2:11. He got the best of (note πλεον pleon more in the root) no one in any evil way. [source]
Comp. 2 Corinthians 13:2; Philemon 3:18. Not to be referred to the preceding verse, since the compound verb would be too strong, and now in the following clause points to an earlier time, a previous visit. Comp. Galatians 5:21; 2 Corinthians 8:2; 1 Thessalonians 4:6. [source]
The interpretation of 1 Thessalonians 4:3-6usually varies between two explanations: 1. making the whole passage refer to fornication and adultery: 2. limiting this reference to 1 Thessalonians 4:3-5, and making 1 Thessalonians 4:6refer to honesty in business. Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus: 1. Abstain from fornication: deal honorably with your wives. 2. Pursue your business as holy men, not with covetous greed as the heathen: do not overreach or defraud. A comma should be placed after σκεῦος vesseland κτᾶσθαι procureor acquire, instead of being made dependent on εἰδέναι knowshould begin a new clause. Render, that every one of you treat his own wife honorably. Εἰδέναι isused Hebraistically in the sense of have a care for, regard, as 1 Thessalonians 5:12, “Know them that labor,” etc.: recognize their claim to respect, and hold them in due regard. Comp. Genesis 39:6: Potiphar οὐκ ᾔδει τῶν καθ ' αὑτὸν οὐδὲν “gave himself no concern about anything that he had.” 1 Samuel 2:12: the sons of Eli οὐκ εἰδότες τὸν κύριον “paying no respect to the Lord.” Exodus 1:8: Another King arose ὃς οὐκ ᾔδει τὸν Ἱωσήφ “who did not recognize or regard Joseph”: did not remember his services and the respect in which he had been held. Σκεῦος is sometimes explained as body, for which there is no evidence in N.T. In 2 Corinthians 4:7the sense is metaphorical. Neither in lxx nor Class. does it mean body. In lxx very often of the sacred vessels of worship: sometimes, as in Class., of the accoutrements of war. In N.T. occasionally, both in singular and plural, in the general sense of appliances, furniture, tackling. See Matthew 12:29; Luke 17:31; Acts 27:17; Hebrews 9:21. For the meaning vessel, see Luke 8:16; John 19:20; 2 Corinthians 4:7; Revelation 2:27. Here, metaphorically, for wife; comp. 1 Peter 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, “as a safeguard against fornication let every one know how to procure his own wife.” It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1 Corinthians 7:2, he says, very simply, “to avoid fornication let every man have ( ἐχέτω ) his own wife”; not, know how to get one. Εἰδέναι knowas usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections. [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]
Οπειλομεν Opheilomen points to the divine, αχιον axion to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul‘s First Thessalonian epistle (Milligan). This adjective αχιος axios is from αγω agō to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. For that your faith groweth exceedingly (οτι υπεραυχανει η πιστις υμων hoti huperauxanei hē pistis humōn). Causal use of οτι hoti referring to the obligation stated in οπειλομεν opheilomen The verb υπεραυχανω huperauxanō is one of Paul‘s frequent compounds in υπερ huper (υπερβαινω hupeṙbainō 1 Thessalonians 4:6; υπερεκτεινω hupeṙek̇teinō 2 Corinthians 10:14; υπερεντυγχανω hupeṙeṅtugchanō Romans 8:26; υπερνικαω hupeṙnikaō Romans 8:37; υπερπλεοναζω hupeṙpleonazō 1 Timothy 1:14) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (υπερ huper) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew 13:31.). Aboundeth Same verb in 1 Thessalonians 3:12, here a fulfilment of the prayer made there. Milligan finds diffusive growth of love in this word because of “each one” Frame finds in this fulfilment of the prayer of 1 Thessalonians 3:12 one proof that II Thessalonians is later than I Thessalonians. [source]
In Paul 1 Thessalonians 4:6only. See on testifying, 1 Thessalonians 2:12. For this sense, adjure, see Luke 16:28; Acts 2:40; 2 Timothy 2:14. [source]
In Paul only 1 Thessalonians 4:6. Very frequent in Acts. See on Acts 2:40; see on Acts 20:23. The sense is rather conjuring them by their loyalty to God. Paul uses the simple μαρτύρεσθαι in a similar sense. See Galatians 5:3; 1 Thessalonians 2:12(note); Ephesians 4:17. [source]
Rather, “I testify.” See 1 Thessalonians 4:6. See 1 Timothy 5:21 for this verb and appeal to God and Christ. [source]
Γάμος everywhere else in N.T. a wedding or wedding feast, often in the plural, as Matthew 22:2, Matthew 22:3, Matthew 22:4; Luke 12:36. Τίμιος honorableor held in honor. Often in N.T. precious, of gold, stones, etc., as 1 Corinthians 3:12; Revelation 17:4; Revelation 18:12; of life, Acts 20:24; the fruits of the earth, James 5:7; the blood of Christ, 1 Peter 1:19; the divine promises, 2 Peter 1:4. Rend. “let marriage be had in honor.” The statement is hortatory, as suiting the character of the entire context, and especially the γὰρ for“for whoremongers,” etc. Ἑν πᾶσιν in all respects,” as 1 Timothy 3:11; 2 Timothy 4:5; Titus 2:9; Colossians 1:18; Philemon 4:12. If as A.V., the more natural expression would be παρὰ πᾶσιν as Matthew 19:26; Acts 26:8; Romans 2:13; 2 Thessalonians 1:6; James 1:27. Ἑν πᾶσιν inall things appears in this chapter, Hebrews 13:18. There are many points in which marriage is to be honored besides the avoidance of illicit connections. See on 1 Thessalonians 4:6. [source]