1 Thessalonians 2:3

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1 Thessalonians 2:3 in Multiple Translations

Berean Standard Bible BSB

For our appeal does not arise from deceit or ulterior motives or trickery.

King James Version KJV

For our exhortation was not of deceit, nor of uncleanness, nor in guile:

American Standard Version ASV

For our exhortation is not of error, nor of uncleanness, nor in guile:

Bible in Basic English BBE

For our witness does not come from error or from an unclean heart or from deceit:

Free Bible Version FBV

For what we speak about isn't deceptive, or worthless, or fraudulent.

Geneva Bible 1599 GNV

For our exhortation was not by deceite, nor by vncleannes, nor by guile.

Young's Literal Translation YLT

for our exhortation [is] not out of deceit, nor out of uncleanness, nor in guile,

World English Bible WEB

For our exhortation is not of error, nor of uncleanness, nor in deception.

Noah Webster Bible WBS

For our exhortation was not from deceit, nor from impurity, nor in guile;

Douay-Rheims 1899 DRV

For our exhortation was not of error, nor of uncleanness, nor in deceit:

Translation for Translators T4T

When we exhorted/urged (OR, tried to convince) you to obey God’s message, we did not tell you an untrue message. Instead, we told you a true message. We do not want to get something for ourselves by immoral means. We do not try to deceive you or other people.

Plain English Version PEV

You see, we only told you true things. We told you the good news so that you can believe God’s message. We were not trying to trick you. We were not trying to get you to believe things that are not true.

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Berean Amplified Bible — 1 Thessalonians 2:3

BAB

Word Study

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1 Thessalonians 2:3 Interlinear (Deep Study)

BIB

GRK η γαρ παρακλησις ημων ουκ εκ πλανης ουδε εξ ακαθαρσιας ουτε εν δολω

η ho G3588 the/this/who Art-NSF

γαρ gar G1063 for Conj

παρακλησις paraklēsis G3874 encouragement Noun-NSF

ημων egō G1473 I/we Pron-1GP

ουκ ou G3756 no Particle-N

εκ ek G1537 out from Prep

πλανης planē G4106 error Noun-GSF

ουδε oude G3761 nor Conj-N

εξ ek G1537 out from Prep

ακαθαρσιας akatharsia G167 impurity Noun-GSF

ουτε oute G3777 neither Conj-N

εν en G1722 in/on/among Prep

δολω dolos G1388 deceit Noun-DSM

Greek Word Study

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Greek Word Reference — 1 Thessalonians 2:3

η ho G3588 "the/this/who" Art-NSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γαρ gar G1063 "for" Conj

For is a word used to explain or give a reason, often introducing a justification or clarification, as seen in Matthew 4:18 and Romans 7:1. It's a conjunction that connects ideas and provides additional information.

Definition: γάρ, co-ordinating particle, contr. of γε ἄρα, verily then, hence, in truth, indeed, yea, then, why, and when giving a reason or explanation, for, the usage in NT being in general accord with that of cl.; __1. explicative and epexegetic: Mat.4:18 19:12, Mrk.1:16 5:42 16:4, Luk.11:3o, Rom.7:1, 1Co.16:5, al. __2. Conclusive, in questions, answers and exclamations: Mat.9:5 27:23, Luk.9:25 22:27, Jhn.9:30, Act.8:31 16:37 19:35, Rom.15:26, 1Co.9:10, Php.1:18 (Ellic., in l.), 1Th.2:20, al. __3. Causal: Mat.1:21 2:2, 5, 6, 3:23, Mrk.1:22, 9:6, Luk.1:15, 18, Jhn.2:25, Act.2:25, Rom.1:9, 11, 1Co.11:5, Rev.1:3, al.; giving the reason for a command or prohibition, Mat.2:20 3:9, Rom.13:11, Col.3:3, 1Th.4:3, al.; where the cause is contained in an interrog. statement, Luk.22:27, Rom.3:3 4:3, 1Co.10:29; καὶ γάρ, for also, Mrk.10:45, Luk.6:32, 1Co.5:7, al. id. as in cl. = etenim, where the καί loses its connective force (Bl., §78, 6; Kühner 3, ii, 854f.), Mrk.14:70, Luk.1:66 22:37, 2Co.13:4. The proper place of γάρ is after the first word in a clause, but in poets it often comes third or fourth, and so in late prose: 2Co.1:19. Yet "not the number but the nature of the word after which it stands is the point to be noticed" (see Thayer, see word). (AS)

Usage: Occurs in 1011 NT verses. KJV: and, as, because (that), but, even, for, indeed, no doubt, seeing, then, therefore, verily, what, why, yet See also: 1 Corinthians 1:11; 1 John 2:19; 1 Peter 2:19.

παρακλησις paraklēsis G3874 "encouragement" Noun-NSF

Encouragement is about giving comfort or solace to someone, like in 2 Corinthians 8:4. It's also about exhorting or urging someone to do something, as seen in Acts and other biblical passages.

Definition: παρά-κλησις, -εως, ἡ (παρακαλέω), [in LXX : Job.21:2, Psa.94:19, Hos.13:14, Nam.3:7, Isa.57:18 66:11, Jer.16:7 (נָחַם, its parts and derivatives), Jer.38:9 (תַּחֲנוּן), Isa.28:29 30:7, 1Ma.10:24 1Mac 12:9, 2Ma.7:24 2Mac 15:11 * ;] __1. a calling to one's aid, summons (Thus.), hence, appeal, entreaty (Strab., Plut., al., 1Ma.10:24; of. Lft., Notes, 20) : 2Co.8:4. __2. exhortation, encouragement: Act.15:31, Rom.12:8, 1Co.14:3, 2Co.8:17, Php.2:1, 1Th.2:3, 1Ti.4:13, Heb.12:5; λόγος (τῆς) π., Act.13:15, Heb.13:22; υἱὸς π., Act.4:36. __3. consolation, comfort (Phalar., LXX) : Luk.6:24, Act.9:31, 2Co.1:4-7 7:4 7:7 7:13, 2Th.2:16, Phm 7; τ. γραφῶν, Rom.15:4; θεὸς τῆς π., Rom.15:5, 2Co.1:3; π. τοῦ Ἰσραήλ (see Dalman, Words, 109 f.), Lk (AS)

Usage: Occurs in 28 NT verses. KJV: comfort, consolation, exhortation, intreaty See also: 1 Corinthians 14:3; Acts 4:36; Hebrews 6:18.

ημων egō G1473 "I/we" Pron-1GP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

ουκ ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

εκ ek G1537 "out from" Prep

The preposition 'out from' shows movement or origin, like in John 6:31 and Acts 9:3. It helps us understand where people or things come from or are going.

Definition: ἐκ (ἐξ), prep. with genitive, from out of, from (see Addendum, p. 492).This entry is included here, but in the print version the entry is found on p. 492. ἐκ, before a vowel ἐξ, prep. with genitive, of motion outwards, separation from (opposite to εἰς; = Lat. e, ex), from out of, from among, from. __I. Of Place, __1. of motion, out of, forth from, off from: Jhn.6:31, Act.9:3, Gal.1:8, al.; esp. after verbs of motion, Mat.8:28 17:9, Mrk.1:25 7:28, Jhn.1:33 20:1, Act.12:7, 17 27:30, al.; constr. praeg., σώζειν (διας) ἐκ, Ju 5, Act.28:4. Metaphorical, Mat.7:4, 5, 1Pe.2:9; ἐκ τ. χειρός (-ῶν), before genitive of person(s), Luk.1:74, Jhn.10:28, 29, 39, Act.12:4 24:7, Rev.19:2; πίνειν (which see) ἐκ; of the place from which an action proceeds, Luk.5:3 (cf. 12:36, Jhn.13:4, 2Co.2:4). __2. Of change from one place or condition to another: Jhn.8:42, Rom.6:13 13:11, Rev.7:14, al.; with ellips. of verb of motion, 2Ti.2:26, 2Pe.2:21, Rev.2:21, al. __3. Of separation or distinction from a number, before collective or pl. nouns: Mat.13:47, 49, Jhn.12:1, Act.3:15, 1Pe.1:3, al.; after εἷς, Mat.10:29 Luk.17:15, al.; οὐδείς, Jhn.7:19, al.; πολλοί, Jhn.11:19, al.; τις, Luk.11:15, al.; τίς, Mat.6:27, al.; in partitive phrase as subject of sentence, Jhn.16:17; Hebraistically, ἐκ μέσου before genitive, = ἐκ (Heb. מִתּוֹךְ), Mat.13:49, al. __4. Of position or direction (so in cl. = ἔξω): ἐκ δεξιῶν (see: δεξιός); ἐξ ἐναντίας, Mrk.15:39 (metaphorically, Tit.2:8); ἐκ ῥιζῶν (i.e., utterly), Mat.11:20. __II. Of Time, __1. of the point of time from which, from, since: ἐκ γενετῆς, Jhn.9:1, cf. Mrk.10:20, Luk.23:8, Act.24:10, al. __2. Of succession in time: ἐκ δευτέρου, a second time, Mrk.14:72, al., cf. Mat.26:44; ἡμέραν ἐξ ἡμέρας, from day to day, 2Pe.2:8. __III. Of Origin, __1. of nativity, lineage, race: κοίτην (ἐν γαστρί) ἔχειν, Rom.9:10, Mat.1:18; γεννᾶν ἐκ, Mat.1:3ff.; γεννᾶσθαι (γίνεσθαι) ἐκ, Jhn.3:6 8:41, Gal.4:4; ἐκ πνεύματος (θεοῦ), Jhn.1:13 3:5ff., al. ἔρχεσθαι, εἶναι, etc., ἐκ τ. πολέως, Jhn.1:44; φυλῆς, Luk.2:36, al.; τ. ἐξουσίας Ἡρῴδου, Luk.23:7; ὁ ὢν ἐκ τ. γῆς, Jhn.3:31. __2. Of the author, occasion or source: Mat.5:37, Jhn.2:16, Rom.2:29, 1Co.8:6, Gal.5:8, al.; ἐκ (τ. θεοῦ, 1Co.7:7, 2Co.5:1, 1Jn.4:7; ἐκ τ. πατρός, Jhn.6:65, al.; ἐκ τ. γῆς ἐστιν, λαλεῖ, Jhn.3:31; εκ καρδίας, Rom.6:17, cf. Mrk.12:30, 1Ti.1:5; ἐκ ψυχῆς, Eph.6:6, Col.3:23; ἐκ πίστεως, Rom.14:23; κρίνειν ἐκ, Luk.19:22, Rev.20:12. __3. Of the agent, after passive verbs: Mat.15:5, Mrk.7:11, 2Co.2:2, al.; frequently in Re after αδικεῖσθαι (2:11), etc. __4. Of cause, dependence, source of supply: τ. πόνου (των), Rev.16:10, 11; τ. φωνῶν, Rev.8:13; ἐκ τούτου, Jhn.6:66 19:12 (but see Meyer, in ll.); ἐκ θεοῦ λαλεῖν, 2Co.2:17; ἐκ τ. ἀληθείας, Jhn.18:37, 1Jn.3:19; ὁ ἐκ πίστεως, Rom.3:26 4:16; οἱ (ὄντες) ἐκ περιτομῆς, Act.11:2, Rom.4:12, Gal.2:12, Col.4:11; πίνειν ἐκ, Mat.26:29, Mrk.14:25, Jhn.4:13, al.; θερίζειν, Gal.6:8; μετέχειν ἐκ (= partit. genitive), 1Co.10:13; with inf., ἐκ τοῦ ἔχειν, 2Co.8:11. __5. Of material: Mat.27:29, Jhn.2:15 19:2, Rom.9:21, 1Co.11:12, Rev.18:12, al.; allied to which is its use of price (= cl. genitive): Mat.27:7, cf. ib. 20:2, Act.1:18. __IV. By attraction = ἐν (cl.): τὰ ἐκ τ. οἰκιας, Mat.24:17; τ. ἐξ αὐτοῦ δύναμιν, Mrk.5:30 (see Field, in l.); ὁ πατὴρ ὁ ἐξ οὐρανοῦ, Luk.11:13. __V. Adverbial phrases: ἐξ ἀνάγκης, 2Co.9:7, Heb.7:12; ἐξ ἰσότητος, 2Co.8:13; ἐκ μέρους, 1Co.12:27 13:9-12; ἐκ μέτρου, Jhn.3:34; ἐκ συμφώνου, 1Co.7:5. __VI. in composition, ἐκ signifies, __1. procession, removal: ἐκβαίνω, ἐκβάλλω. __2. Opening out, unfolding: ἐκτείνω; metaphorically, ἐξαγγάλλω. __3. Origin: ἔκγονος. __4. Completeness: ἐξαπορέω (see M, Pr., 237), ἐκπληρόω, ἐκτελέω. (AS)

Usage: Occurs in 753 NT verses. KJV: after, among, X are, at, betwixt(-yond), by (the means of), exceedingly, (+ abundantly above), for(- th), from (among, forth, up), + grudgingly, + heartily, X heavenly, X hereby, + very highly, in, …ly, (because, by reason) of, off (from), on, out among (from, of), over, since, X thenceforth, through, X unto, X vehemently, with(-out) See also: 1 Corinthians 1:30; 3 John 1:11; 1 Peter 1:3.

πλανης planē G4106 "error" Noun-GSF

Error or deceit, as in Matthew 27:64 where the Pharisees were worried about Jesus' disciples stealing his body. This word refers to straying from what is right or true.

Definition: πλάνη, -ης, ἡ [in LXX: Pro.14:8 (מִרְמָה), Wis.1:12, al ;] a wandering. Metaphorical, a going astray, an error (in NT always with respect to morals or religion): Mat.27:64, Rom.1:27, Eph.4:14, 1Th.2:3, 2Th.2:11, Jas.5:20, 2Pe.2:18 3:17 3:1-18; 1Jn.4:6, Ju 11.† (AS)

Usage: Occurs in 10 NT verses. KJV: deceit, to deceive, delusion, error See also: 1 John 4:6; Ephesians 4:14; James 5:20.

ουδε oude G3761 "nor" Conj-N

This word means 'nor' or 'neither', used to connect negative ideas or options, like in Matthew 6:15 and Romans 4:15. It helps to rule out alternatives or emphasize a point.

Definition: οὐδέ, negative particle, related to μηδέ as οὐ to μή. __I. As conjc., and not, also not, neither, nor: Mat.6:15, Luk.16:31, Rom.4:15, al.; οὐ . . . οὐδέ, Mat.5:15 10:24, Mrk.4:22, Luk.6:43, 44, Jhn.6:24, Act.2:27, Rom.2:28, al. (see Bl., §77, 10). __II. As adv., not even: Mat.6:29, Mrk.6:31, Luk.7:9, 1Co.5:1; οὐδὲ εἷς, Act.4:32, Rom.3:10" (LXX) . (AS)

Usage: Occurs in 124 NT verses. KJV: neither (indeed), never, no (more, nor, not), nor (yet), (also, even, then) not (even, so much as), + nothing, so much as See also: 1 Corinthians 2:6; Luke 6:44; 1 Peter 2:22.

εξ ek G1537 "out from" Prep

The preposition 'out from' shows movement or origin, like in John 6:31 and Acts 9:3. It helps us understand where people or things come from or are going.

ακαθαρσιας akatharsia G167 "impurity" Noun-GSF

The Greek word for impurity refers to something being unclean, either physically or morally. In the New Testament, it appears in passages like Matthew 23:27 and Romans 1:24. This concept is also seen in 2 Corinthians 12:21 and Galatians 5:19.

Definition: ἀκαθαρσία, -ας, ἡ (ἀκάθαρτος), [in LXX chiefly for טֻמְאָה, טָמֵא ;] uncleanness, impurity, __(a) physical (MM, VGT, see word): Mat.23:27; __(b) moral: Rom.1:24 6:19, 2Co.12:21, Gal.5:19, Eph.4:19 5:3, Col.3:5, 1Th.2:3 4:7. † (AS)

Usage: Occurs in 10 NT verses. KJV: uncleanness See also: 1 Thessalonians 2:3; Ephesians 5:3; Romans 1:24.

ουτε oute G3777 "neither" Conj-N

Neither means not one or the other, like when Jesus says we cannot serve two masters in Matthew 6:20 and Mark 12:25.

Definition: οὔτε negative particle, related to μήτε as οὐ to μή, and not, neither, nor: οὐδεὶς . . . οὔτε, Rev.5:4; οὐδὲ . . . οὔτε, Gal.1:12; οὔτε . . . καί, Jhn.4:11; after a question with μή interrog., Jas.3:12; οὔτε . . . οὔτε, neither . . . nor, Mat.6:20, Mrk.12:25, Jhn.4:21, Act.15:10, Rom.8:38-39, Gal.5:6, al (AS)

Usage: Occurs in 45 NT verses. KJV: neither, none, nor (yet), (no, yet) not, nothing See also: 1 Corinthians 3:2; John 4:21; Revelation 3:15.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

δολω dolos G1388 "deceit" Noun-DSM

Deceit refers to the act of tricking or misleading someone, often using cunning or cleverness, as seen in Matthew 26:4 and 1 Peter 2:1. It involves using crafty methods to get what you want. This concept is viewed as negative in the Bible.

Definition: δόλος, -ου, ὁ, [in LXX chiefly for מִרְמָה;]__1. in Hom., a bait. __2. a snare. __3. In the abstract, craft, deceit: Mat.26:4, Mrk.7:22 14:1, Jhn.1:47, Act.13:10, Rom.1:29, 2Co.12:16, 1Th.2:3, 1Pe.2:1 2:22 3:10" (LXX) (λαλῆσαι δ.).† (AS)

Usage: Occurs in 11 NT verses. KJV: craft, deceit, guile, subtilty See also: 1 Peter 2:1; Acts 13:10; 1 Peter 2:22.

Study Notes — 1 Thessalonians 2:3

Show Verse Quote Highlights

Context
Cross References
1 Thessalonians 2:3 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Thessalonians 2:3
Jamieson-Fausset-Brown on 1 Thessalonians 2:3
Matthew Poole's Commentary on 1 Thessalonians 2:3
Trapp's Commentary on 1 Thessalonians 2:3
Ellicott's Commentary on 1 Thessalonians 2:3
Adam Clarke's Commentary on 1 Thessalonians 2:3
Cambridge Bible on 1 Thessalonians 2:3
Barnes' Notes on 1 Thessalonians 2:3
Whedon's Commentary on 1 Thessalonians 2:3
Sermons on 1 Thessalonians 2:3

Context — Paul’s Ministry

1You yourselves know, brothers, that our visit to you was not in vain. 2As you are aware, we had already endured suffering and shameful treatment in Philippi. But in the face of strong opposition, we were bold in our God to speak to you the gospel of God.

3For our appeal does not arise from deceit or ulterior motives or trickery.

4Instead, we speak as those approved by God to be entrusted with the gospel, not in order to please men but God, who examines our hearts. 5As you know, we never used words of flattery or any pretext for greed. God is our witness!

Cross References

	Reference	Text (BSB)
1	2 Corinthians 2:17	For we are not like so many others, who peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, as men sent from God.
2	2 Corinthians 4:2	Instead, we have renounced secret and shameful ways. We do not practice deceit, nor do we distort the word of God. On the contrary, by open proclamation of the truth, we commend ourselves to every man’s conscience in the sight of God.
3	1 Thessalonians 4:7	For God has not called us to impurity, but to holiness.
4	1 Thessalonians 2:5–6	As you know, we never used words of flattery or any pretext for greed. God is our witness! Nor did we seek praise from you or from anyone else, although as apostles of Christ we had authority to demand it.
5	2 Corinthians 7:2	Make room for us in your hearts. We have wronged no one, we have corrupted no one, we have exploited no one.
6	2 Corinthians 12:16–18	Be that as it may, I was not a burden to you; but crafty as I am, I caught you by trickery. Did I exploit you by anyone I sent you? I urged Titus to visit you, and I sent our brother with him. Did Titus exploit you in any way? Did we not walk in the same Spirit and follow in the same footsteps?
7	2 Peter 1:16	For we did not follow cleverly devised fables when we made known to you the power and coming of our Lord Jesus Christ, but we were eyewitnesses of His majesty.
8	1 Samuel 12:3	Here I am. Bear witness against me before the LORD and before His anointed: Whose ox or donkey have I taken? Whom have I cheated or oppressed? From whose hand have I accepted a bribe and closed my eyes? Tell me, and I will restore it to you.”
9	2 Corinthians 4:5	For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your servants for Jesus’ sake.
10	Numbers 16:15	Then Moses became very angry and said to the LORD, “Do not regard their offering. I have not taken one donkey from them or mistreated a single one of them.”

1 Thessalonians 2:3 Summary

[This verse means that when the apostles shared the gospel with the Thessalonians, they were not trying to trick them or get something from them, but were genuinely concerned with sharing the truth, as seen in 1 Thessalonians 2:4. They wanted to help the Thessalonians know God and have a relationship with Him, which is the heart of the gospel message in John 3:16. The apostles were not motivated by selfish desires, but by a desire to please God and do what is right, as taught in Galatians 1:10. By being honest and sincere, the apostles showed that their message was trustworthy and worth listening to.]

Frequently Asked Questions

What does it mean for an appeal to arise from deceit or ulterior motives?

This refers to using dishonest or manipulative tactics to persuade others, as opposed to genuinely sharing the truth, as seen in 2 Corinthians 4:2 where the apostle Paul renounces such practices and instead commends himself to everyone's conscience in the sight of God.

How can we be sure that the apostles' message was not based on trickery?

The apostles' willingness to suffer and face opposition for the sake of the gospel, as mentioned in 1 Thessalonians 2:2, demonstrates their sincerity and commitment to sharing the truth, much like Jesus' own willingness to suffer for the truth in John 18:37.

What is the significance of the apostles denying ulterior motives in their appeal?

By denying ulterior motives, the apostles are emphasizing their integrity and trustworthiness as messengers of the gospel, which is essential for building trust with their audience, as seen in 1 Thessalonians 2:4 where they state they speak as those approved by God.

How does this verse relate to our own sharing of the gospel with others?

This verse encourages us to examine our own motives and methods when sharing the gospel, ensuring that we do so with honesty, integrity, and a genuine concern for others, as taught in Matthew 10:16-20 where Jesus instructs his disciples to be wise and innocent as doves when sharing the gospel.

Reflection Questions

What are some ways in which deceit or ulterior motives can creep into our own sharing of the gospel, and how can we guard against them?
How can we, like the apostles, demonstrate our commitment to sharing the truth, even in the face of opposition or hardship?
In what ways can we, as Christians, be more transparent and sincere in our interactions with others, reflecting the integrity of the apostles' appeal?
What role does trust play in our relationships with others, and how can we, like the apostles, build trust by being truthful and genuine in our words and actions?

Gill's Exposition on 1 Thessalonians 2:3

For our exhortation,.... Or "consolation"; for the ministry of the Gospel, which is here meant, consists of doctrines full of comfort to distressed minds, such as free justification by the

Jamieson-Fausset-Brown on 1 Thessalonians 2:3

For our exhortation was not of deceit, nor of uncleanness, nor in guile: For - the ground of his 'boldness' (1 Thessalonians 2:2), his freedom from 'deceit [ planee (G4106): imposture, before men],

Matthew Poole's Commentary on 1 Thessalonians 2:3

Our exhortation; whereby he means either the whole gospel he preached, by a synecdoche, or particularly that which is hortatory; what was first taught doctrinally was followed with exhortations to faith and practice. The decrees of the council at Jerusalem are called an exhortation, ; when Paul, and others with him, were desired to preach in the synagogue, the rulers said: If ye have any word of exhortation for the people, say on, ; but taken more strictly, , in a distinction from prophecy and teaching. Was not of deceit; this refers either to the doctrine taught by them; it was true, not fallacious, not a devised fable, and did not issue out of any error of judgment; and so the apostle gives a reason why they were so bold in preaching it, because they knew it was all truth. Or to their sincerity in preaching; We did not use any impostures, we designed not to seduce men, as the false apostles did, but we really sought your conversion and salvation. Nor of uncleanness; ez akayarsiav. If this refers to the doctrine preached, it denotes the purity of it, which did not tend to gratify the flesh, as that of the Nicolaitanes and Libertines, &c. If we refer it to the manner of their preaching, it denotes the purity of their hearts; they were not acted by any impure lusts in their preaching, as covetousness, pride, or vain-glory. Nor in guile; this seems to be mentioned before, and therefore some expositors refer the two former expressions to the matter that they taught, and this only to the manner, which is most probable. They had no cunning designs upon them, to make merchandise of them, as the false apostles did; but approve their hearts to God, and make themselves manifest to every man’ s conscience in the sight of God. And the apostle allegeth all this as a further reason of his boldness in preaching, for sincerity breeds boldness; or as some cause also of his great success, for uprightness is usually attended with a blessing; or as an argument to these Thessalonians to continue their affection to him, and to abide in the doctrine preached to them, for suspicion of insincerity in the preacher hinders the efficacy of the word upon the people.

Trapp's Commentary on 1 Thessalonians 2:3

3 For our exhortation was not of deceit, nor of uncleanness, nor in guile: Ver. 3. Was not of deceit, nor, &c.] Neither for profit, pleasure, nor preferment (the worldling’ s trinity). A minister, as he should have nothing to lose, so he should have nothing to get, but should be above all price or sale. He hath too impotent a spirit, whose services, like the dial, must be set only by the sun of self-respects. True grace is of a most masculine, disengaged, noble nature, and remits nothing of its diligence either for fear of a frown or hope of a reward.

Ellicott's Commentary on 1 Thessalonians 2:3

(3) “The reason that we were able to endure so much was our consciousness of the sincerity and purity of our attention.” Exhortation.—Exhortation is an attempt to make men take a particular line of action. “Our efforts to get men to act as we wish,” St. Paul says, “do not spring from a desire to dupe them,” etc. It is a question whether “of deceit” is the right rendering, or “of error,” “all a mistake.” If the latter, the argument would be that of Paley’s Evidences, i.e., to deduce the truth of the revelation from the sufferings of its prophets. But the points raised in contrast, in 1 Thessalonians 2:4-12, seem to preclude this meaning, which would be more likely to introduce some substantiation of the gospel truths, as in 2 Peter 1:16. Of uncleanness.—It is possible that the word only means “with impure (or covetous) motives;” but it probably refers to the subtle forms of temptation which often accompany spiritual work. See, for example, the Greek of 1 Timothy 1:5; also 5:1, 2; 2 Timothy 3:4-7. In guile.—The preposition is changed;” nor yet by the use of tricks;” Not only were their motives sincere and pure, but their manner of dealing straightforward.

Adam Clarke's Commentary on 1 Thessalonians 2:3

Verse 3. Our exhortation] The word παρακλησις has a very extensive meaning; it signifies not only exhortation and teaching in general, but also encouragement, consolation, and the like. When the apostles exhorted or admonished men, it was that they should turn from evil to good, from misery to happiness, from Satan to God, and from hell to heaven. Their exhortations having this object, every word was consolatory; and as the truth which they delivered was unquestionable, therefore their ministry was a subject of the highest encouragement and joy. Not of deceit] We did not endeavour to allure you with false pretences; we did not deceive you, nor were we deceived ourselves. Nor of uncleanness] Such as the teachings of the Gentile philosophers were; their supreme gods were celebrated for their adulteries, fornications, uncleannesses, thefts, barbarities, and profligacies of the most odious kind. Our Gospel was pure; came from the pure and holy God; was accompanied with the influences of the Holy Spirit, and produced purity both in the hearts and lives of all that received it. Nor in guile] We had no false pretences, and were influenced by no sinister motives.

Cambridge Bible on 1 Thessalonians 2:3

3. For our exhortation was not of deceit, nor of uncleanness, nor in guile] Read error for deceit; and supply the Greek ellipsis by is not (R. V.) rather than was not. The Apostle is setting forth the habit and spirit of his ministry: “We behaved in this fearless way at Thessalonica, for our ministry is free from all that is false and impure.” It is true men that make brave men. In 1 Thessalonians 2:5 Paul returns to his conduct at Thessalonica; 1 Thessalonians 2:3-4 speak of his general policy.“Exhortation” hardly conveys his fall meaning,—our appeal is perhaps better; it is the practical “appeal,” or “address,” which “the gospel of God,” as the missionaries of Christ preach it everywhere, makes to its hearers. Comp. note on “comfort,” ch. 1 Thessalonians 3:2.This appeal “is not of error” (deceit A.V., is incorrect)—not the product of illusion or deception; for it is “the gospel of God” (1 Thessalonians 2:2), “the word of the truth of the gospel” (Colossians 1:5). This was amongst Paul’s constant and uppermost convictions. The heavenly Form that met him on the road to Damascus, the Voice that said, “Depart, for I will send thee far hence unto the Gentiles,”—these were no phantasy. “I know Him whom I have believed” (2 Timothy 1:12).As the Apostle was sure of the genuineness of his message, so he was conscious of the purity of his motives: “nor of uncleanness.” This epithet commonly denotes bodily defilement, and is a synonym for unchastity, as in ch. 1 Thessalonians 4:7, &c. But there is a “defilement of spirit” as well as “of flesh” (2 Corinthians 7:1). Self-seeking (1 Thessalonians 2:5) in the witness of truth makes his testimony corrupt. So truth and purity go together; each promotes and guards the other. Comp. 1 Peter 1:22, “Ye have purified your souls in obeying the truth.” On the other hand, the Apostle speaks of the “deceit of unrighteousness” (2 Thessalonians 2:10), and of “men corrupt in mind and bereft of truth, supposing that godliness is a way of gain” (1 Timothy 6:5).So much for his motives: of his method St Paul will only say, “nor in guile;” as he puts it more at large in 2 Corinthians 4:2, “not walking in craftiness, nor handling the word of God deceitfully, but by the manifestation of the truth commending ourselves to every man’s conscience in the sight of God.” The servant of truth should use only the weapons of truth. “Guile” was doubtless imputed to St Paul by his slanderers in Thessalonica, as it was subsequently at Corinth: “being crafty (as they say), I caught you with guile” (2 Corinthians 12:16).To sum up the verse: Our doctrine is true; our motives pure; and our conduct straightforward.

Barnes' Notes on 1 Thessalonians 2:3

For our exhortation - That is, the exhortation to embrace the gospel. The word seems to be used here so as to include preaching in general.

Whedon's Commentary on 1 Thessalonians 2:3

3. How pure, as yourselves remember, was our exhortation; that is, the cheer and consolation of our blessed gospel, or glad announcement. Of— Or rather, from deceit, as our motive.

Sermons on 1 Thessalonians 2:3

	Sermon	Description
	7 Principles of n.t.church - Part 2 by William MacDonald	In this sermon, the speaker emphasizes the importance of living a Christian life as a means of evangelism. He shares an anecdote about a friend who reacted negatively to his neighb
	The Mark of the Beast by John Rhys Watkins	In this sermon, the preacher discusses the topic of the mark of the beast and the presence of the Antichrist within the church. He emphasizes the importance of understanding and re
	Apostolic Foundations (1 of 12) by Art Katz	In this sermon, the speaker contemplates the opportunity to address a group of worldly men with the wisdom of God. He describes the suffering and persecution faced by the apostles,
	New Testament Evangelism by William MacDonald	In this sermon, the speaker emphasizes the importance of personal life in evangelism and how easily one can make mistakes. He shares an illustration of a friend who, in a drought-s
	The Message of the Cross by Rolfe Barnard	In this sermon, the preacher addresses the importance of the message of the cross. He emphasizes the need for evidence of being a child of God and the love for the gospel. The prea
	The Gospel Our Trust #1 by Ernest C. Reisinger	In this sermon, the preacher emphasizes the importance of understanding the bad news before embracing the good news of the gospel. He states that the gospel presupposes the fact th
	A True Witness #3 by Ernest C. Reisinger	In this video, the discussion group focuses on ways to enhance their witness for Christ. One suggestion is for Christians to spend time in prayer and reflection, preparing themselv