2 Thessalonians 3:11

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2 Thessalonians 3:11 in Multiple Translations

Berean Standard Bible BSB

Yet we hear that some of you are leading undisciplined lives and accomplishing nothing but being busybodies.

King James Version KJV

For we hear that there are some which walk among you disorderly, working not at all, but are busybodies.

American Standard Version ASV

For we hear of some that walk among you disorderly, that work not at all, but are busybodies.

Bible in Basic English BBE

For it has come to our ears that there are some among you whose behaviour is uncontrolled, who do no work at all, but are over-interested in the business of others.

Free Bible Version FBV

But now we hear that there are some lazy busybodies among you who don't work at all.

Geneva Bible 1599 GNV

For we heare, that there are some which walke among you inordinately, and worke not at all, but are busie bodies.

Young's Literal Translation YLT

for we hear of certain walking among you disorderly, nothing working, but over working,

World English Bible WEB

For we hear of some who walk among you in rebellion, who don’t work at all, but are busybodies.

Noah Webster Bible WBS

For we hear that there are some who walk among you disorderly, working not at all, but are busy-bodies.

Douay-Rheims 1899 DRV

For we have heard there are some among you who walk disorderly, working not at all, but curiously meddling.

Translation for Translators T4T

We are commanding the same thing again now, because someone has told us that some of you are lazy and not working at all, just interfering with what other people are doing!

Plain English Version PEV

You see, somebody told us that there are some lazy people there with you that never want to do any work. They just go around talking about people in a bad way and messing up other people’s lives.

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Berean Amplified Bible — 2 Thessalonians 3:11

BAB

Word Study

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2 Thessalonians 3:11 Interlinear (Deep Study)

BIB

GRK ακουομεν γαρ τινας περιπατουντας εν υμιν ατακτως μηδεν εργαζομενους αλλα περιεργαζομενους

ακουομεν akouō G191 to hear Verb-PAI-1P

γαρ gar G1063 for Conj

τινας tis G5100 one Indef-APM

περιπατουντας peripateō G4043 to walk Verb-PAP-APM

εν en G1722 in/on/among Prep

υμιν su G4771 you Pron-2DP

ατακτως ataktōs G814 idly Adv

μηδεν mēdeis G3367 nothing Adj-ASN-N

εργαζομενους ergazomai G2038 to work Verb-PNP-APM

αλλα alla G235 but Conj

περιεργαζομενους periergazomai G4020 be a busybody Verb-PNP-APM

Greek Word Study

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Greek Word Reference — 2 Thessalonians 3:11

ακουομεν akouō G191 "to hear" Verb-PAI-1P

To hear or listen, not just with our ears but also to understand and obey, as Jesus says in Mark 4:3 and Matthew 11:15. It involves paying attention to what is being said and responding accordingly.

Definition: ἀκούω, [in LXX chiefly for שׁמע ] to hear, listen, attend, perceive by hearing, comprehend by hearing. __1. Intrans.: Mrk.4:3 7:37, Jas.2:5, Rev.2:7, al.; τ. ὠσίν, Mat.13:15 (LXX); with cogn. dative, ακοῇ ἀ. (see: ἀκοή), Mat.13:14, Act.28:26" (LXX) ; ὁ ἔχων ὦτα (οὖς) ἀκούειν, ἀκουσάτω, Mat.11:15, Mrk.4:23, Rev.2:7, al. __2. Trans., prop. with accusative of thing(s), of thing heard, genitive of person(s), from whom heard (LS, see word): Act.1:4; with accusative of thing(s), Mat.12:19, Jhn.3:8 (Abbott, JG, 76), Act.22:9, al.; with dupl. accusative, Jhn.12:18, 1Co.11:18; with genitive of thing(s), Jhn.7:40 (Abbott, JV, 116); τ. φωνῆς (cf. Heb. שָׁמַע בְּקוֹל, Exo.18:19), Jhn.5:25, 28 Act.9:7 (on the distinction bet. this and ἀ. φωνήν, ib. 4, see M, Pr., 66; Field, Notes, 117; Abbott, Essays, 93f.); of God answering prayer, Jhn.9:31, 1Jn.5:14, 15; with accusative of thing(s), before παρά, Jhn.8:26, 40 Act.10:22, 2Ti.2:2; id. before ἀπό, 1Jn.1:5; with genitive pars. before ptcp., Mrk.14:58, Luk.18:36, al. (On NT usage generally, see Bl., §36, 5; Cremer, 82.) (AS)

Usage: Occurs in 401 NT verses. KJV: give (in the) audience (of), come (to the ears), (shall) hear(-er, -ken), be noised, be reported, understand See also: 1 Corinthians 2:9; Acts 23:16; Hebrews 2:1.

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.

τινας tis G5100 "one" Indef-APM

This pronoun refers to a person or thing in a general sense, as seen in Luke 9:49 and John 11:1. It can mean someone, anyone, or anything. This term is often used to describe an unspecified individual or object.

Definition: τις, neut., τι, genitive, τινός, enclitic indefinite pron., related to interrog. τίς as πού, πως, ποτέ to ποῦ, πῶς, πότε. __I. As subst., __1. one, a certain one: Luk.9:49, Jhn.11:1, Act.5:25, al.; pl., τίνες, certain, some: Luk.13:1, Act.15:1, Rom.3:8, al. __2. someone, anyone, something, anything: Mat.12:29, Mrk.9:30, Luk.8:46, Jhn.2:25, Act.17:25, Rom.5:7, al.; = indef., one (French on), Mrk.8:4, Jhn.2:25, Rom.8:24, al.; pl., τινες, some, Mrk.14:4, al. __II. II. As adj., __1. a certain: Mat.18:12, Luk.1:5 8:27, Act.3:2, al.; with proper names, Mrk.15:21, Luk.23:26, al.; with genitive partit., Luk.7:19, al. __2. some: Mrk.16:[8], Jhn.5:14, Act.17:21 24:24, Heb.11:40, al. (AS)

Usage: Occurs in 490 NT verses. KJV: a (kind of), any (man, thing, thing at all), certain (thing), divers, he (every) man, one (X thing), ought, + partly, some (man, -body, - thing, -what), (+ that no-)thing, what(-soever), X wherewith, whom(-soever), whose(-soever) See also: 1 Corinthians 1:15; 2 Corinthians 12:17; 1 Peter 2:19.

περιπατουντας peripateō G4043 "to walk" Verb-PAP-APM

This verb means to walk or live in a certain way, like following Jesus. In John 1:36, it describes walking behind Jesus as a disciple. It emphasizes a way of life or behavior.

Definition: περι-πατέω, -ῶ [in LXX chiefly for הָלַךְ pi., hith. ;] to walk: absol., Mat.9:5, Mrk.5:42, Luk.5:23, Jhn.1:36; with pred., γυμνός, Rev.16:15; ἐπάνω Luk.11:44; διά, with genitive, Rev.21:24; ἐν, Mrk.11:27 12:38, Jhn.7:1 11:54, Rev.2:1, al.; ἐν τ. σκοτίᾳ, figuratively, Jhn.8:12 12:35, 1Jn.1:6-7 Jn 2:11; ἐπί, with genitive, Mat.14:26; id. with dative, Mat.14:25, 29; μετά, Jhn.6:66, Rev.3:4; παρά, with accusative, Mat.4:18. Metaphorical, of living, passing one's life, conducting oneself (like ἀναστρέφομαι in Xen., Plut., LXX, π.; M, Pro.11:1-31; Deiss., BS, 194) : ἀκριβῶς, Eph.5:15; ἀτάκτως, 2Th.3:6 3:11; εὐσχημόνως, Rev.13:13, 1Th.4:12; ἀξίως, with genitive, Eph.4:1, Col.1:10, 1Th.2:12; καθώς (ὥς), Eph.4:17 5:8, 15, Php.3:17, 1Th.4:1; οὕτως ὥς, 1Co.7:17; before nom. qual., Php.3:18; with dative, Act.21:21, Rom.13:13, 2Co.12:18, Gal.5:16; before ἐν, Rom.6:4, 2Co.4:2 5:7 10:3, Eph.2:2, 10 4:17 5:2, Col.3:7 4:5, Heb.13:9, 2Jn.4 Jn 6, al.; ἐν Χριστῷ, Col.2:6; κατά, with accusative, Mrk.7:5, Rom.8:4 14:15, 1Co.3:3, 2Co.10:2, 2Jn.6 (cf. ἐν-περιπατέω). (AS)

Usage: Occurs in 90 NT verses. KJV: go, be occupied with, walk (about) See also: 1 Corinthians 3:3; John 5:12; 1 Peter 5:8.

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.

υμιν su G4771 "you" Pron-2DP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ατακτως ataktōs G814 "idly" Adv

This word means acting idly or disorderly, describing someone who does things irregularly. It's used in 2 Thessalonians 3:6 and 3:11 to warn against being disorderly. The KJV translates it as 'disorderly'.

Definition: ἀ-τάκτως adv., [in Sm.: 4Ki.9:20 * ;] disorderly, irregularly: 2Th.3:6 3:11.† (AS)

Usage: Occurs in 2 NT verses. KJV: disorderly See also: 2 Thessalonians 3:6; 2 Thessalonians 3:11.

μηδεν mēdeis G3367 "nothing" Adj-ASN-N

Means nothing or no one, used in the Bible to emphasize the absence of something, like in Matthew 16:20 where Jesus tells his disciples to tell no one about him.

Definition: μηδείς, -δεμία, -δέν (and -θέν, Act.27:33, a Hellenistic form; see Bl., 6, 7; Thackeray, Gr., 58) related to οὐδείς as μή to οὐ, no, none, no one; neut., nothing: Mat.16:20, Mrk.5:43 6:8, Luk.3:14, Act.8:24, Rom.13:8, al.; with genitive, Act.4:17 24:23; neut. accusative, μηδέν, adverbially, in no respect, Act.10:20 11:12; as accusative obj. after verb, βλάπτειν, Luk.4:35; ὠφελεῖσθαι, Mrk.5:26; ὑστερεῖν, 2Co.11:5; μεριμνᾶν, Php.4:6; in double negation, strengthening the denial, μηκέτι μ., Mrk.11:14, Act.4:17; μὴ . . . μηδέν (μηδένα, μηδεμίαν), 2Co.13:7, 2Th.2:3, 1Pe.3:6 μηθείς, see. μηδείς (AS)

Usage: Occurs in 88 NT verses. KJV: any (man, thing), no (man), none, not (at all, any man, a whit), nothing, + without delay See also: 1 Corinthians 1:7; Acts 28:6; 1 Peter 3:6.

εργαζομενους ergazomai G2038 "to work" Verb-PNP-APM

This word means to work or labor, often implying physical or mental effort. In the Bible, it is used to describe various tasks, such as working for pay or trading. Jesus used it to teach about working for spiritual rewards.

Definition: ἐργάζομαι (ἔργον), [in LXX for עָבַד, פָּעַל, עָשָׂה, etc. ;] __1. intrans., __(a) to work, labour: Mat.21:28, Luk.13:14, Jhn.5:17 9:4 b, Act.18:3, 1Co.9:6, 2Th.3:10-12; τ. χερσίν, 1Co.4:12, 1Th.4:11; νυκτὸς κ. ἡαέρας, 1Th.2:9, 2Th.3:8; of working for pay, Mat.21:28; for reward, Rom.4:4-5; __(b) to work at a trade or business, to trade: before Iv (Dem.), Mat.25:16. __2. Trans., __(a) to work, work out, do, produce, perform: with accusative, 2Co.7:10, Col.3:23, 2Th.3:11, Jas.1:20, 2Jn.8, before εἰς, III Jn 5; ἔργον, Act.13:41 (LXX); id. before εἰς, Mat.26:10; ἐν, Mrk.14:6; ἔργα, Jhn.3:21; τὰ ἔ. τ. θεοῦ, Jhn.6:28 9:4; τὸ ἔ. κυρίου, 1Co.16:10; τ. ἀγαθόν, Rom.2:10, Eph.4:28 (see AR, Eph.) 190); id. before πρός, Gal.6:10; κακόν, before dative of person(s) (more frequently dupl. accusative, in cl.), Rom.13:10; δικαιοσύνην, Act.10:35, Heb.11:33; ἀνομίαν, Mat.7:23; ἁμαρτίαν, Jas.2:9; σημεῖον, Jhn.6:30; τ. ἱερά, 1Co.9:13; τ. θάλασσαν (work the sea, i.e. make one's living from it), Rev.18:17; __(b) to work for, earn by working (cl.): Jhn.6:27 (cf. κατ-, περι-, προσ-εργάζομαι; Cremer, 258; on the force of the aorist of this verb, see M, Pr., 116).† (AS)

Usage: Occurs in 37 NT verses. KJV: commit, do, labor for, minister about, trade (by), work See also: 1 Corinthians 4:12; Hebrews 11:33; James 2:9.

αλλα alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

περιεργαζομενους periergazomai G4020 "be a busybody" Verb-PNP-APM

To be a busybody, meddling in other people's business, as warned against in 2 Thessalonians 3:11. This word means to bustle about or waste labor.

Definition: περι-εργάζομαι [in LXX: Wis.8:5 א1, Sir.3:23 * ;] __1. to waste one's labour about a thing. __2. to be a busybody: 2Th.3:11 (cf. Plat., Apol., 19 B).† (AS)

Usage: Occurs in 1 NT verses. KJV: be a busybody See also: 2 Thessalonians 3:11.

Study Notes — 2 Thessalonians 3:11

Show Verse Quote Highlights

Context
Cross References
2 Thessalonians 3:11 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 2 Thessalonians 3:11
Jamieson-Fausset-Brown on 2 Thessalonians 3:11
Matthew Poole's Commentary on 2 Thessalonians 3:11
Trapp's Commentary on 2 Thessalonians 3:11
Ellicott's Commentary on 2 Thessalonians 3:11
Adam Clarke's Commentary on 2 Thessalonians 3:11
Cambridge Bible on 2 Thessalonians 3:11
Barnes' Notes on 2 Thessalonians 3:11
Whedon's Commentary on 2 Thessalonians 3:11
Sermons on 2 Thessalonians 3:11

Context — A Warning against Idleness

9Not that we lack this right, but we wanted to offer ourselves as an example for you to imitate. 10For even while we were with you, we gave you this command: “If anyone is unwilling to work, he shall not eat.”

11For we hear that some of you are leading undisciplined lives, accomplishing nothing, but being busybodies.

12We command and urge such people by our Lord Jesus Christ to begin working quietly to earn their own living. 13But as for you, brothers, do not grow weary in well-doing.

Cross References

	Reference	Text (BSB)
1	1 Timothy 5:13	At the same time they will also learn to be idle, going from house to house and being not only idle, but also gossips and busybodies, discussing things they should not mention.
2	2 Thessalonians 3:6	Now we command you, brothers, in the name of our Lord Jesus Christ, to keep away from any brother who leads an undisciplined life that is not in keeping with the tradition you received from us.
3	1 Thessalonians 4:11	and to aspire to live quietly, to attend to your own matters, and to work with your own hands, as we instructed you.
4	1 Peter 4:15	Indeed, none of you should suffer as a murderer or thief or wrongdoer, or even as a meddler.

2 Thessalonians 3:11 Summary

This verse is warning against living a life without direction or purpose, where we're not accomplishing anything meaningful but instead getting involved in other people's business. The Bible teaches that we should work hard and take care of our own responsibilities, as seen in 2 Thessalonians 3:10 and Proverbs 10:4. By doing so, we can avoid being a burden to others and instead be a blessing, as encouraged in Ephesians 4:28. We should strive to use our time and energy to serve others and bring glory to God, rather than wasting them on idle pursuits.

Frequently Asked Questions

What does it mean to lead an undisciplined life?

Leading an undisciplined life means lacking self-control and order in one's daily habits and actions, as seen in 2 Thessalonians 3:11, which can lead to idleness and meddling in others' affairs, contrary to the example set by the apostles in 1 Thessalonians 2:9 and the command in 2 Thessalonians 3:10.

Why are busybodies a problem in the church?

Busybodies are a problem in the church because they can cause distractions, gossip, and discord among believers, as warned against in 1 Timothy 5:13 and 1 Peter 4:15, hindering the community's overall well-being and witness.

How can we avoid being busybodies and lead disciplined lives?

We can avoid being busybodies by focusing on our own responsibilities, working diligently, and minding our own business, as taught in 2 Thessalonians 3:12 and Proverbs 10:5, and by seeking to edify and serve others in a spirit of love and humility, as seen in Galatians 5:13-14 and Ephesians 4:29.

What is the relationship between idleness and being a busybody?

Idleness can often lead to being a busybody, as those who are not productively engaged may turn their attention to meddling in others' affairs, as seen in 2 Thessalonians 3:11, whereas diligent work and a focus on one's own responsibilities can help prevent such behavior, as encouraged in Colossians 3:23-24 and 2 Thessalonians 3:12.

Reflection Questions

In what ways might I be leading an undisciplined life, and what steps can I take to become more self-controlled and focused?
How can I balance my desire to help others with the need to respect their boundaries and avoid being a busybody?
What are some practical ways I can apply the principle of 'if anyone is unwilling to work, he shall not eat' in my own life, as seen in 2 Thessalonians 3:10?
How can I use my time and energy to serve others and build up the body of Christ, rather than wasting them on idle pursuits or meddling?

Gill's Exposition on 2 Thessalonians 3:11

For we hear that there are some,.... This is the reason of the order or command given in 2 Thessalonians 3:6 for withdrawing from disorderly persons.

Jamieson-Fausset-Brown on 2 Thessalonians 3:11

For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Busybodies.

Matthew Poole's Commentary on 2 Thessalonians 3:11

For we hear: the apostle gives the reason of this discourse he fell into about disorder, and commends, yea, commands, a remedy against it. He had heard of this disorderly walking, else his discourse might have been esteemed vain and needless. Reports are to obtain credit according to the quality of the person that makes them, his end therein, and probability of truth. He took notice of reports brought to him about the divisions that were at Corinth, . That there are some among you: and the persons that he here chargeth the report upon, are not all, but some only, and he nameth none; for as to the body of the church, he had confidence they did, and would do, the things he commanded, . And he requires them to withdraw from the disorderly. Which walk among you disorderly, working not at all: and the disorder he chargeth upon these some is: 1. Mhden ergazomenouv, that they worked not at all, at least not the work of their own place, as it follows. 2. But are busybodies; busy, and yet idle, and not working; periergazomenouv curieusement, French Bible; as the curious arts of sorcerers are called perierga, . The word signifies working about, and denotes either vain curiosity, meddling in matters that they ought not, or going round their proper work, but not falling or fixing upon it. The same the apostle speaks of younger widows, , who learnt to be idle, and yet were busybodies; and such are called allotrioepiskopoi, . And the one follows from the other; for they that are idle and neglect their own business will be apt to intermeddle in another’ s: and they that are not keepers at home, will be gadders abroad, and so not eat their own, but others’ bread, which the apostle here reproves, as dishonourable to the Christian profession; and, as a further remedy, doth with much earnestness address his speech particularly to them.

Trapp's Commentary on 2 Thessalonians 3:11

11 For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. Ver. 11. Working not at all] But making religion a mask for idleness; whose whole life is to eat, and drink, and sleep, and sport, and sit, and talk and laugh themselves fat. These are an odious sort of Christians; a kind of vagrant people that, having little to do, are set to work by the devil; for idleness is the hour of temptation. Standing pools are full of vermin. Behemoth lieth in the fens, Job 40:21. But are busybodles] Nihil agentes, sed curiose satagentes: Not working at home, but over working abroad, though to no purpose or profit.

Ellicott's Commentary on 2 Thessalonians 3:11

(11) For we hear.—Explaining how St. Paul came to speak upon the topic at all. Hitherto he has only been giving directions, without saying why. News had been brought back, no doubt, by the bearers of the First Epistle. Walk among you disorderly.—A verbal repetition of 2 Thessalonians 3:6. It is not quite the same as “some among you which walk disorderly,” for the words “among you” represent the vague and various directions taken by those aimless feet, going about from house to house, workshop to workshop. Working not at all, but are busybodies.—This is what the disorderliness consists in, as we should have seen from 2 Thessalonians 3:10. There is a scornful play of words here in the Greek which is lost sight of in the English: the word for “busybodies” being merely a compound form of the word “working.” Quite literally, the compound means “working enough and to spare,” “being overbusy,” “overdoing;” then, as a man cannot possibly overdo what it is his own duty to do, it comes to signify (1) doing useless things, things which concern no one, and might as well be left alone: as, for instance, magic, which is described by this word in Acts 19:19; or natural science, which is so described in the Athenians’ accusation of Socrates! (2) Meddling with matters which do not concern the doer, but do concern other people: so used in 1 Timothy 5:13. Prof Lightfoot suggests (On a Fresh Revision, p. 59; comp. p. xviii., 2nd ed.) that the play can be kept up through the words “business” and “busy”: we might perhaps say, “not being business men, but busybodies.” But which of the two notions mentioned above is to be considered most prominent here we cannot tell for certain. (a) The Thessalonians do not seem to have been much carried away by the first class of danger—idle speculations, such as those of the Colossian or Ephesian Churches. Yet we cannot altogether exclude this meaning here. St. Paul’s readers had been overbusy in theorising about the position of the departed at Christ’s coming (1 Thessalonians 4:15, Note), and had been so eager over their idle doctrines of the Advent as to falsify, if not actually to forge, communications from St. Paul (2 Thessalonians 2:2). Such false inquisitiveness and gossiping discussions might well be described by the Greek word with which we are dealing. (b) Everything, however, points to a more practical form of the same disposition to mask idleness under cloak of work; feverish excitement, which leads men to meddle and interfere with others, perhaps to spend time in “religious” work which ought not to have been spared from every-day duties. (See 1 Thessalonians 4:11-12, and Notes.) There is nothing to show definitely how this busy idleness arose, but it may very probably be the shaken and troubled condition of mind spoken of in 2 Thessalonians 2:2.

Adam Clarke's Commentary on 2 Thessalonians 3:11

Verse 11. For we hear that there are some] It is very likely that St. Paul kept up some sort of correspondence with the Thessalonian Church; for he had heard every thing that concerned their state, and it was from this information that he wrote his second epistle. Disorderly] ατακτως. Out of their rank-not keeping their own place. Working not at all] Either lounging at home, or becoming religious gossips; μηδενεργαζομενους, doing nothing. Busybodies.] περιεργαζομενους. Doing every thing they should not do-impertinent meddlers with other people's business; prying into other people's circumstances and domestic affairs; magnifying or minifying, mistaking or underrating, every thing; newsmongers and telltales; an abominable race, the curse of every neighbourhood where they live, and a pest to religious society. There is a fine paronomasia in the above words, and evidently intended by the apostle.

Cambridge Bible on 2 Thessalonians 3:11

11. For we hear that there are some which walk among you disorderly] Rather, we hear of some walking, &c. It was not simply that the Apostle heard that there were such people at Thessalonica; he knew about them,—who they were, and how they were behaving. Further news had come since he wrote the First Epistle, in which he touched briefly, in mild and general terms, upon the subject (1 Thessalonians 4:11-12; 1 Thessalonians 5:14). Now he is compelled to single out the offenders and to address them with pointed censure. For similar allusions to reports from a distant Church, comp. 1 Corinthians 1:11; 1 Corinthians 10:18.He writes, “some which walk among you disorderly” (not “some among you which walk,” &c.), which implies that their public conduct and relations with the rest of the Church were irregular.On “walk disorderly,” see note to 2 Thessalonians 3:6.This disorder was not merely negative, consisting in refusal to work: mischief and idleness are proverbially companions; and we are not surprised to find the Apostle adding the further condemnation, that work not at all, but are busybodies (R.V.).There is a play of words in the Greek, which gives to this reproach a keener edge, whose one business is to be busybodies; or rendered still more freely, minding everybody’s business but their own,—idly busy with the concerns of others. These mischief-makers the Apostle had already bidden to “study to be quiet and to do their own work” (1 Thessalonians 4:11); comp. the extended note on 2 Thessalonians 3:8 above. For the same disposition St Paul in 1 Timothy 5:13 reproves certain “younger widows”—“not only idlers, but tattlers also and busybodies.”For similar examples of paronomasia in St Paul, see 2 Thessalonians 3:2-3 (“faith … faithful”), Romans 1:20 (“The unseen … clearly seen”); Introd. p. 33.

Barnes' Notes on 2 Thessalonians 3:11

For we hear - It is not known in what way this was made known to Paul, whether by Timothy, or by some other one.

Whedon's Commentary on 2 Thessalonians 3:11

11. Not business men, but… busybodies. For there is such a play upon words in the apostle’s Greek.

Sermons on 2 Thessalonians 3:11

	Sermon	Description
	Expect Conference 2010 by Gary Wilkerson	In this sermon, the preacher emphasizes the importance of having a strong work ethic and not being idle. He references 2 Thessalonians chapter 3, verses 11-15, which speaks against
	Discipline in the Church by William MacDonald	William MacDonald emphasizes the necessity of discipline within the church, arguing that prevention through godly living and systematic Bible teaching is crucial for maintaining th
	1 Peter 4:15 by John Gill	John Gill emphasizes that Christians should not suffer for wrongdoing, such as murder, theft, or being a busybody in others' affairs. He explains that the consequences of such acti
	Dangerous and Scandalous Association With Maidens by Clement of Rome	Clement of Rome addresses the congregation, warning them about the evil rumors and reports circulating regarding shameless individuals who misuse their association with maidens und
	Epistle 248 by George Fox	George Fox emphasizes the importance of keeping meetings in the power of the Lord, encouraging the congregation to not quench the spirit or despise prophesying, but to maintain the
	(Biblical Family) Biblical Manhood - Part 1 by Voddie Baucham	In this sermon, the speaker addresses the topic of biblical manhood and what qualities a man must possess to reflect it. The first quality mentioned is a commitment to God-honoring
	(2 Thessalonians) What Paul Desires of All Saints by Willie Mullan	In this sermon, the preacher focuses on the third chapter of Second Cessalunions. He highlights three main parts of the chapter. The first part emphasizes the importance of prayer