KJV: And that we may be delivered from unreasonable and wicked men: for all men have not faith.
YLT: and that we may be delivered from the unreasonable and evil men, for the faith is not of all;
Darby: and that we may be delivered from bad and evil men, for faith is not the portion of all.
ASV: and that we may be delivered from unreasonable and evil men; for all have not faith.
ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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ῥυσθῶμεν | we may be delivered |
Parse: Verb, Aorist Subjunctive Passive, 1st Person Plural Root: ῥύομαι Sense: to draw to one’s self, to rescue, to deliver. |
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τῶν | - |
Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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ἀτόπων | perverse |
Parse: Adjective, Genitive Masculine Plural Root: ἄτοπος Sense: out of place, not befitting, unbecoming. |
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πονηρῶν | evil |
Parse: Adjective, Genitive Masculine Plural Root: πονηρός Sense: full of labours, annoyances, hardships. |
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ἀνθρώπων | men |
Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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πάντων | all [are] |
Parse: Adjective, Genitive Masculine Plural Root: πᾶς Sense: individually. |
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ἡ | of the |
Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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πίστις | faith |
Parse: Noun, Nominative 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. |
Greek Commentary for 2 Thessalonians 3:2
A second and more personal petition (Milligan). First aorist passive subjunctive of ρυομαι ruomai old verb to rescue. Note change in tense from present to aorist (effective aorist). [source]
Ablative case with απο apo Originally in the old Greek ατοπος atopos Copula εστιν estin not expressed. Παντων Pantōn is predicate possessive genitive, faith (article with abstract substantive) does not belong to all. Hence their evil conduct. [source]
Copula εστιν estin not expressed. Παντων Pantōn is predicate possessive genitive, faith (article with abstract substantive) does not belong to all. Hence their evil conduct. [source]
See on Luke 23:41, and comp. Acts 25:5; Acts 28:6. In lxx in a moral sense, iniquitous, Job 4:8; Job 11:11; Job 34:12. The word originally means out of place. [source]
See on Acts 6:7; see on Galatians 1:23. [source]
Reverse Greek Commentary Search for 2 Thessalonians 3:2
Lit., out of place, and so strange, eccentric, perverse; as in 2 Thessalonians 3:2, where it is rendered unreasonable. The expression here answers nearly to our familiar phrase, “has done nothing out of the way. ” Compare Acts 28:6; no harm. [source]
Nothing out of place Old word, three times in the N.T. (Luke 23:44; Acts 28:6; 2 Thessalonians 3:2). This can only mean that this robber accepts the claims of Jesus to be true. He is dying for claiming to be Messiah, as he is. [source]
Lit., nothing out of place. The word ἄτοπος occurs three times in Luke, and only once elsewhere in the New Testament (2 Thessalonians 3:2). Used by physicians to denote something unusual in the symptoms of disease, and also somethingfatal or deadly as here. Rev., nothing amiss. Compare Luke 23:41; and Acts 25:5, where the best texts insert the word. [source]
Literally, “stop being afraid (ποβεω mē with present middle imperative of λαλεω phobeō), but go on speaking (present active imperative of μη laleō) and do not become silent (σιωπαω mē and first aorist active of siōpaō ingressive aorist).” Evidently there were signs of a gathering storm before this vision and message from the Lord Jesus came to Paul one night. Paul knew only too well what Jewish hatred could do as he had learned it at Damascus, Jerusalem, Antioch in Pisidia, Iconium, Lystra, Derbe, Thessalonica, Beroea. He had clearly moments of doubt whether he had not better move on or become silent for a while in Corinth. Every pastor knows what it is to have such moods and moments. In 2 Thessalonians 3:2 (written at this time) we catch Paul‘s dejection of spirits. He was like Elijah (1 Kings 19:4) and Jeremiah (Jeremiah 15:15.). [source]
Double compound Condition of the first class, assuming that there is (to be courteous to them), but not committing himself on the merits of the case. κατηγορειτωσαν Atopon is an old word, specially common in Plato, meaning “out of place.” In N.T. only here and Luke 23:41 which see; Acts 28:6; 2 Thessalonians 3:2. Note present tense active voice of κατηγορεω katēgoreitōsan (imperative) of katēgoreō repeat their accusations. [source]
Condition of the first class, assuming that there is (to be courteous to them), but not committing himself on the merits of the case. κατηγορειτωσαν Atopon is an old word, specially common in Plato, meaning “out of place.” In N.T. only here and Luke 23:41 which see; Acts 28:6; 2 Thessalonians 3:2. Note present tense active voice of κατηγορεω katēgoreitōsan (imperative) of katēgoreō repeat their accusations. [source]
See on Acts 6:7, and comp. 2 Thessalonians 3:2. The subjective conception of faith as trustful and assured acceptance of Jesus Christ as Savior, tends to become objective, so that the subjective principle is sometimes regarded objectively. This is very striking in the Pastoral Epistles. [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]
(correct rendition), with a play (paronomasia) on πιστις pistis by πιστος pistos as in Romans 3:3 we have a word-play on απιστεω apisteō and απιστια apistia The Lord can be counted on, however perverse men may be. From the evil one (απο του πονηρου apo tou ponērou). Apparently a reminiscence of the Lord‘s Prayer in Matthew 6:13 ρυσαι ημας απο του πονηρου rusai hēmas apo tou ponērou But here as there it is not certain whether του πονηρου tou ponērou is neuter (evil) like to πονηρον ponēron in Romans 12:9 or masculine (the evil one). But we have ο πονηρος ho ponēros (the evil one) in 1 John 5:18 and του πονηρου tou ponērou is clearly masculine in Ephesians 6:16. If masculine here, as is probable, is it “the Evil One” (Ellicott) or merely the evil man like those mentioned in 2 Thessalonians 3:2 ? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in 2 Thessalonians 2:1-12, by the phrase here without trying to be too definite. [source]
Apparently a reminiscence of the Lord‘s Prayer in Matthew 6:13 ρυσαι ημας απο του πονηρου rusai hēmas apo tou ponērou But here as there it is not certain whether του πονηρου tou ponērou is neuter (evil) like to πονηρον ponēron in Romans 12:9 or masculine (the evil one). But we have ο πονηρος ho ponēros (the evil one) in 1 John 5:18 and του πονηρου tou ponērou is clearly masculine in Ephesians 6:16. If masculine here, as is probable, is it “the Evil One” (Ellicott) or merely the evil man like those mentioned in 2 Thessalonians 3:2 ? Perhaps Paul has in mind the representative of Satan, the man of sin, pictured in 2 Thessalonians 2:1-12, by the phrase here without trying to be too definite. [source]