KJV: But now when Timotheus came from you unto us, and brought us good tidings of your faith and charity, and that ye have good remembrance of us always, desiring greatly to see us, as we also to see you:
YLT: And now Timotheus having come unto us from you, and having declared good news to us of your faith and love, and that ye have a good remembrance of us always, desiring much to see us, as we also to see you,
Darby: But Timotheus having just come to us from you, and brought to us the glad tidings of your faith and love, and that ye have always good remembrance of us, desiring much to see us, even as we also you;
ASV: But when Timothy came even now unto us from you, and brought us glad tidings of your faith and love, and that ye have good remembrance of us always, longing to see us, even as we also to see you;
Ἄρτι | Presently |
Parse: Adverb Root: ἄρτι Sense: just now, this moment. |
|
δὲ | however |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
ἐλθόντος | having come |
Parse: Verb, Aorist Participle Active, Genitive Masculine Singular Root: ἔρχομαι Sense: to come. |
|
Τιμοθέου | Timothy |
Parse: Noun, Genitive 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. |
|
ἡμᾶς | us |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
εὐαγγελισαμένου | having brought good news |
Parse: Verb, Aorist Participle Middle, Genitive Masculine Singular Root: εὐαγγελίζω Sense: to bring good news, to announce glad tidings. |
|
ἡμῖν | to us |
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
τὴν | of the |
Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
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. |
|
ἀγάπην | love |
Parse: Noun, Accusative Feminine Singular Root: ἀγάπη Sense: brotherly love, affection, good will, love, benevolence. |
|
ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
|
ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
ἔχετε | you have |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
|
μνείαν | a remembrance |
Parse: Noun, Accusative Feminine Singular Root: μνεία Sense: remembrance, memory, mention. |
|
ἡμῶν | of us |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
ἀγαθὴν | good |
Parse: Adjective, Accusative Feminine Singular Root: ἀγαθός Sense: of good constitution or nature. |
|
πάντοτε | always |
Parse: Adverb Root: πάντοτε Sense: at all times, always, ever. |
|
ἐπιποθοῦντες | longing |
Parse: Verb, Present Participle Active, Nominative Masculine Plural Root: ἐπιποθέω Sense: to long for, desire. |
|
ἰδεῖν | to see |
Parse: Verb, Aorist Infinitive Active Root: εἶδον Sense: to see with the eyes. |
|
καθάπερ | just as |
Parse: Adverb Root: καθάπερ Sense: according as, just as, even as. |
|
καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
Greek Commentary for 1 Thessalonians 3:6
Just now, Timothy having come Why Silas is not named is not clear, unless he had come from Beroea or elsewhere in Macedonia. [source]
First aorist middle participle of the verb for evangelizing (gospelizing). Good remembrance (μνειαν mneian). Same word used by Paul 1 Thessalonians 1:2. Longing to see us Old and strong verb, επι epi̇ directive, to long after. Mutual longing that pleased Paul (“we also you”). [source]
Same word used by Paul 1 Thessalonians 1:2. [source]
Old and strong verb, επι epi̇ directive, to long after. Mutual longing that pleased Paul (“we also you”). [source]
See on John 13:33. Const. with we were comforted (1 Thessalonians 3:7), not with came. [source]
Better kindly remembrance. Comp. Romans 5:7(see note); Romans 7:12; Titus 2:6; 1 Peter 2:18. See on 1 Thessalonians 1:3. [source]
Reverse Greek Commentary Search for 1 Thessalonians 3:6
Genitive absolute with present middle participle of εκδεχομαι ekdechomai old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1 Thessalonians 3:1, 1 Thessalonians 3:6) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts 18:5; 2 Corinthians 11:8.). Before they came and after they left, Paul felt lonely in Athens (1 Thessalonians 3:1), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla b.c. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and a.d. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about a.d. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul‘s original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. [source]
This is undoubtedly the correct text and not τωι πνευματι tōi pneumati of the Textus Receptus, but συνειχετο suneicheto is in my opinion the direct middle imperfect indicative, not the imperfect passive as the translations have it (Robertson, Grammar, p. 808). Paul held himself together or completely to the preaching instead of just on Sabbaths in the synagogue (Acts 18:4). The coming of Silas and Timothy with the gifts from Macedonia (1 Thessalonians 3:6; 2 Corinthians 11:9; Philemon 4:15) set Paul free from tent-making for a while so that he began to devote himself (inchoative imperfect) with fresh consecration to preaching. See the active in 2 Corinthians 5:14. He was now also assisted by Silas and Timothy (2 Corinthians 1:19). [source]
Let us work the good. For the distinctive force of ἐργάζεσθαι see on 3 John 1:5; and for ποιεῖν todo, see on John 3:21. Comp. Colossians 3:23where both verbs occur. Τὸ ἀγαθὸν is, of course, the morally good as distinguished from what is merely useful or profitable, but includes what is beneficent or kindly. See Philemon 1:14; Ephesians 4:28; 1 Thessalonians 3:6; Romans 5:7. Here, in a general sense, embracing all that is specified in Galatians 6:1, Galatians 6:2, Galatians 6:3, Galatians 6:10. [source]
PoIn lxx see 2 Maccabees 3:26; 9:4; 8:12; 15:7; 3 Maccabees 6:33. Should be construed with making mention, not with remembering, as A.V. and Rev. The salutations of Paul reproduce ordinary conventional forms of greeting. Thus the familiar Greek greeting χαίρειν bejoyful, hail, welcome, appears in χάρις graceThis was perceived by Theodore of Mopsuestia (350-428 a.d.), who, in his commentary on Ephesians, says that in the preface to that letter Paul does very much as we do when we say “So and so to So and so, greeting” ( ὁ δεῖνα τῷ δεῖνι χαίρειν ). Deissmann gives some interesting parallels from ancient papyri. For instance, a letter dated 172 b.c., from an Egyptian lady to her brother or husband: “Isias to her brother Hephaestion, greeting ( χαίρειν ). If you are well, and other things happen as you would wish, it would be in accordance with my constant prayer to the gods. I myself am well, and the boy; and all at home make constant remembrance of you. Comp. Romans href="/desk/?q=ro+1:9&sr=1">Romans 1:9; Ephesians 1:16; Philemon 1:4. Again: “Ammonios to his sister Tachnumi, abundant greeting ( τὰ πλεῖστα χαίρειν ). Before all things, I pray that you may be in health; and each day I make the act of worship for you.” In these specimens the conventional salutations in correspondence include the general greeting ( χαίρειν ) and the statement that prayer is made for the correspondent's welfare; and the words constant and daily are attached to the act of prayer. It is further to be noticed that many passages of Paul's Epistles give evidence of having been shaped by expressions in letters received by him from the parties he is addressing. In his answer he gives them back their own words, as is common in correspondence. Thus, making mention of you and remembering your work, etc., together with the statement that Timothy reports that you have a good remembrance of us (1 Thessalonians 3:6), all together suggest that Paul had before him, when writing to the Thessalonians, a letter which Timothy had brought from them. Other instances will be noted as they occur. [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]
The phrase once in Paul, 1 Thessalonians 3:6. Commonly, μνείαν ποιοῦμαι Imake mention, Romans 1:9; Ephesians 1:16; 1 Thessalonians 1:2; Philemon 1:4. [source]
Present active participle of επιποτεω epipotheō old word, eight times in Paul (1 Thessalonians 3:6; Philemon 1:8, etc.). Remembering thy tears (μεμνημενος σου των δακρυων memnēmenos sou tōn dakruōn). Perfect middle participle of μιμνησκω mimnēskō old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in 1 Corinthians 11:2. Probably an allusion to the scene at Miletus (Acts 20:37). Cf. Acts 20:19. That I may be filled with joy Final clause with ινα hina and first aorist passive subjunctive of πληροω plēroō (with genitive case χαρας charas), a verb common with Paul (Romans 8:4; Romans 13:8). [source]
First aorist active indicative of παρακολουτεω parakoloutheō for which see note on 1 Timothy 4:6. Some MSS. have perfect active παρηκολουτηκας parēkolouthēkas (thou hast followed). Nine associative-instrumental cases here after the verb (teaching, διδασκαλιαι didaskaliāi Romans 12:7; conduct, αγωγηι agōgēi old word here only in N.T.; purpose, προτεσει prothesei Romans 8:28; faith, πιστει pistei 1 Thessalonians 3:6; longsuffering, μακροτυμιαι makrothumiāi Colossians 1:11; persecutions, διωγμοις diōgmois 2 Thessalonians 1:4; sufferings, πατημασιν pathēmasin 2 Corinthians 1:6.). The two last items belong to 2 Timothy 3:11. [source]