KJV: And sent Timotheus, our brother, and minister of God, and our fellowlabourer in the gospel of Christ, to establish you, and to comfort you concerning your faith:
YLT: and did send Timotheus -- our brother, and a ministrant of God, and our fellow-workman in the good news of the Christ -- to establish you, and to comfort you concerning your faith,
Darby: and sent Timotheus, our brother and fellow-workman under God in the glad tidings of Christ, to confirm you and encourage you concerning your faith,
ASV: and sent Timothy, our brother and God's minister in the gospel of Christ, to establish you, and to comfort you concerning your faith;
ἐπέμψαμεν | we sent |
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: πέμπω Sense: to send. |
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Τιμόθεον | Timothy |
Parse: Noun, Accusative Masculine Singular Root: Τιμόθεος Sense: a resident of Lystra, apparently, whose father was a Greek and mother a Jewess; he was Paul’s travelling companion and fellow labourer. |
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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. |
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ἡμῶν | of us |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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συνεργὸν | fellow worker |
Parse: Adjective, Accusative Masculine Singular Root: συνεργός Sense: a companion in work, fellow worker. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεοῦ | of God |
Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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εὐαγγελίῳ | gospel |
Parse: Noun, Dative Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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Χριστοῦ | of Christ |
Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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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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στηρίξαι | to strengthen |
Parse: Verb, Aorist Infinitive Active Root: στηρίζω Sense: to make stable, place firmly, set fast, fix. |
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παρακαλέσαι | to encourage |
Parse: Verb, Aorist Infinitive Active Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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ὑπὲρ | concerning |
Parse: Preposition Root: ὑπέρ Sense: in behalf of, for the sake of. |
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πίστεως | faith |
Parse: Noun, Genitive 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. |
Greek Commentary for 1 Thessalonians 3:2
See note on Matthew 20:26 for this interesting word, here in general sense not technical sense of deacon. Some MSS. have fellow-worker Already apostle in 1 Thessalonians 2:7 and now brother, minister (and possibly fellow-worker). [source]
Comp. 2 Corinthians 1:1; Colossians 1:1; Philemon 1:1; Romans 16:23; 1 Corinthians 1:1; 1 Corinthians 16:12. [source]
See on Matthew 20:26; see on Mark 9:35. Not in the official sense of deacon which occurs only in the Pastorals. Διάκονος ministerand διακονία ministryor service are common expressions of service to Christ or to men. Paul habitually uses them in this way. See Acts 1:25; Acts 6:4. Διάκονοι is used of ministers of Satan, 2 Corinthians 11:15, and διάκονος of the civil magistrate, Romans 13:4. See Introduction to the Pastoral Epistles. [source]
Omit from text. [source]
See on Luke 22:32; Introd. to Catholic Epistles, Vol. 1, p. 625; see on 1 Peter 5:10; see on 2 Peter 1:12. [source]
Reverse Greek Commentary Search for 1 Thessalonians 3:2
Rev., minister. Probably from διώκω to pursue; to be thefollower of a person; to attach one's self to him. As distinguished from other words in the New Testament meaning servant, this represents the servant in his activity; while δοῦλος , slave, represents him in his condition or relation as a bondman. A διάκονος , may be either a slave or a freeman. The word deacon is an almost literal transcription of the original. See Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12. The word is often used in the New Testament to denote ministers of the gospel. See 1 Corinthians 3:5; Ephesians 3:7; 1 Thessalonians 3:2, and elsewhere. Mark uses δοῦλος , in Mark 10:44. [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]
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]
Appears in all the Pauline Epistles except Galatians and Ephesians. He was associated with Paul longer than any one of whom we have notice. First mentioned Acts 16:1, Acts 16:2; comp. 2 Timothy 3:10, 2 Timothy 3:11. He accompanied Paul on his second missionary tour (Acts 16:3), and was one of the founders of the churches in Thessalonica and Philippi. He is often styled by Paul “the brother” (2 Corinthians 1:1; Colossians 1:1; 1 Thessalonians 3:2; Philemon 1:1); with Paul himself “a bondservant of Jesus Christ” (Philemon 1:1); comp. 1 Timothy 1:18; 2 Timothy 1:2. Paul's confidence in him appears in Philemon 2:19-22, and is implied in his sending him from Athens to the Thessalonian church to establish and comfort its members (1 Thessalonians 3:2). Paul sent him again to Macedonia in company with Erastus (Acts 19:22), and also to Corinth (1 Corinthians 4:17). To the Corinthians he writes of Timothy as “his beloved and faithful child in the Lord” who shall remind them of his ways in Christ (1 Corinthians 4:17), and as one who worketh the work of the Lord as he himself (1 Corinthians 16:10). He joined Paul at Rome, and his name is associated with Paul's in the addresses of the letters to the Colossians and Philemon. In every case where he is mentioned by name with Silvanus, the name of Silvanus precedes. [source]
Final use of εις eis and the articular infinitive, common idiom in the papyri and Paul uses εις eis to and the infinitive fifty times (see again in 1 Thessalonians 3:2), some final, some sub-final, some result (Robertson, Grammar, pp. 989-91). [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]
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]
Around (concerning) you, while in 1 Thessalonians 3:2 υπερ huper (over is used for “concerning your faith.” For (επι epi). Basis again as cause or ground for the joy. Wherewith we joy Probably cognate accusative ην hēn with χαιρομεν chairomen attracted to locative χαραι charāi (Matthew 2:10). [source]
Another example of εις eis and the articular infinitive of purpose. Same idiom in 1 Thessalonians 3:2. From στηριζω stērizō from στηριγχ stērigx a support. [source]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας egenēthē eis humās). First aorist passive indicative of γινομαι ginomai in practically same sense as εγενετο egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας eis humās like the Koiné{[28928]}š is little more than the dative υμιν humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
For ερωτωμεν erōtōmen to beseech, see note on 1 Thessalonians 4:1; 1 Thessalonians 5:12. υπερ Huper originally meant over, in behalf of, instead of, but here it is used like περι peri around, concerning as in 2 Thessalonians 1:4; 1 Thessalonians 3:2; 1 Thessalonians 5:10, common in the papyri (Robertson, Grammar, p. 632). For the distinction between Παρουσια Επιπανεια ParousiaΑποκαλυπσις Epiphaneia (Epiphany), and Παρουσια Apokalupsis (Revelation) as applied to the Second Coming of Christ see Milligan on Thessalonian Epistles, pp. 145-151, in the light of the papyri. επιπανεια Parousia lays emphasis on the presence of the Lord with his people, αποκαλυπσις epiphaneia on his manifestation of the power and love of God, και ημων επισυναγωγης επ αυτον apokalupsis on the revelation of God‘s purpose and plan in the Second Coming of the Lord Jesus. [source]
First aorist active optative of wish for the future of two common verbs παρακαλεω parakaleō (see 1 Thessalonians 3:7; 1 Thessalonians 4:18; 1 Thessalonians 5:14) and στεριζω sterizō (see 1 Thessalonians 3:2, 1 Thessalonians 3:13). God is the God of comfort (2 Corinthians 1:3-7) and strength (Romans 1:11; Romans 16:25). [source]