KJV: And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
YLT: and to wait for His Son from the heavens, whom He did raise out of the dead -- Jesus, who is rescuing us from the anger that is coming.
Darby: and to await his Son from the heavens, whom he raised from among the dead, Jesus, our deliverer from the coming wrath.
ASV: and to wait for his Son from heaven, whom he raised from the dead, even Jesus, who delivereth us from the wrath to come.
| ἀναμένειν | to await |
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Parse: Verb, Present Infinitive Active Root: ἀναμένω Sense: to wait for one (with the added notion of patience and trust). |
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| Υἱὸν | Son |
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Parse: Noun, Accusative Masculine Singular Root: υἱός Sense: a son. |
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| αὐτοῦ | of Him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| οὐρανῶν | heavens |
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Parse: Noun, Genitive Masculine Plural Root: οὐρανός Sense: the vaulted expanse of the sky with all things visible in it. |
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| ὃν | whom |
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Parse: Personal / Relative Pronoun, Accusative Masculine Singular Root: ὅς Sense: who, which, what, that. |
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| ἤγειρεν | He raised |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐγείρω Sense: to arouse, cause to rise. |
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| ἐκ | out from |
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Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
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| νεκρῶν | dead |
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Parse: Adjective, Genitive Masculine Plural Root: νεκρός Sense: properly. |
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| Ἰησοῦν | Jesus |
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Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| τὸν | the [one] |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ῥυόμενον | delivering |
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Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Singular Root: ῥύομαι Sense: to draw to one’s self, to rescue, to deliver. |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ὀργῆς | wrath |
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Parse: Noun, Genitive Feminine Singular Root: ὀργή Sense: anger, the natural disposition, temper, character. |
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| τῆς | - |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐρχομένης | coming |
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Parse: Verb, Present Participle Middle or Passive, Genitive Feminine Singular Root: ἔρχομαι Sense: to come. |
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Greek Commentary for 1 Thessalonians 1:10
Present infinitive, like δουλευειν douleuein and so linear, to keep on waiting for. The hope of the second coming of Christ was real and powerful with Paul as it should be with us. It was subject to abuse then as now as Paul will have to show in this very letter. He alludes to this hope at the close of each chapter in this Epistle. [source]
Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. Jesus which delivereth us from the wrath to come (Ιησουν τον ρυομενον ημας εκ της οργης της ερχομενης Iēsoun ton ruomenon hēmās ek tēs orgēs tēs erchomenēs). It is the historic, crucified, risen, and ascended Jesus Christ, God‘s Son, who delivers from the coming wrath. He is our Saviour (Matthew 1:21) true to his name Jesus. He is our Rescuer (Romans 11:26, ο ρυομενος ho ruomenos from Isaiah 59:20). It is eschatological language, this coming wrath of God for sin (1 Thessalonians 2:16; Romans 3:5; Romans 5:9; Romans 9:22; Romans 13:5). It was Paul‘s allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts 17:31.). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God‘s wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now. [source]
It is the historic, crucified, risen, and ascended Jesus Christ, God‘s Son, who delivers from the coming wrath. He is our Saviour (Matthew 1:21) true to his name Jesus. He is our Rescuer (Romans 11:26, ο ρυομενος ho ruomenos from Isaiah 59:20). It is eschatological language, this coming wrath of God for sin (1 Thessalonians 2:16; Romans 3:5; Romans 5:9; Romans 9:22; Romans 13:5). It was Paul‘s allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts 17:31.). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God‘s wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now. [source]
N.T.oSeveral times in lxx, as Job 2:9; Job 7:2; Isaiah 59:11. Paul's usual word is ἀπεκδέχομαι : see Romans 8:19, Romans 8:28, Romans 8:25; 1 Corinthians 1:7; Philemon 3:20. [source]
Lit. from the heavens. Comp. 1 Corinthians 15:47; 1 Thessalonians 4:16; 2 Thessalonians 1:7. Paul uses the unclassical plural much oftener than the singular. Although the Hebrew equivalent has no singular, the singular is almost universal in lxx, the plural occurring mostly in the Psalm. Οὐρανός is from a Sanscrit word meaning to cover or encompass. The Hebrew shamayim signifies height, high district, the upper regions. Similarly we have in N.T. ἐν ὑψίστοις inthe highest (places), Matthew 21:9; Luke 2:14: ἐν ὑψηλοῖς inthe high (places), Hebrews 1:3. Paul's usage is evidently colored by the Rabbinical conception of a series of heavens: see 2 Corinthians 12:2; Ephesians 4:10. Some Jewish teachers held that there were seven heavens, others three. The idea of a series of heavens appears in patristic writings, in Thomas Aquinas's doctrine of the celestial hierarchies, and in Dionysius the Areopagite, Through the scholastic theologians it passed into Dante's Paradiso with its nine heavens. The words to await his Son from heaven strike the keynote of this Epistle. [source]
More correctly, delivereth. See on Matthew 1:21. Ῥύεσθαι todeliver, mostly in Paul. Lit. to draw to one's self. Almost invariably with the specification of some evil or danger or enemy. Σώζειν tosave is often used in a similar sense, of deliverance from disease, from sin, or from divine wrath: see Matthew 1:21; Mark 6:56; Luke 8:36; Acts 2:40; Romans 5:9: but σώζειν is a larger and more comprehensive term, including not only deliverance from sin and death, but investment with all the privileges and rewards of the new life in Christ. [source]
Lit. the wrath which is coming. The wrath, absolutely, of the wrath of God, as Romans 5:9Romans 7:19; 1 Thessalonians 2:16. Sometimes for the punishment which wrath inflicts, as Romans 12:4; Ephesians 5:6; Colossians 3:6. See on John 3:36. The phrase wrath to come is found in Matthew 3:7; Luke 3:7. Coming does not necessarily imply the thought of speedy or imminent approach, but the general tone of the Epistle points in that direction. [source]
Reverse Greek Commentary Search for 1 Thessalonians 1:10
Present middle articular participle of ruomai to rescue, to deliver. See note on 1 Thessalonians 1:10; 2 Corinthians 1:10. The Hebrew Goel, the Avenger, the Messiah, the Redeemer (Deuteronomy 25:5-10; Job 19:25; Rth 3:12.). Paul interprets it of Jesus as Messiah. [source]
What does Paul mean? The immediate context (use of πας pās in contrast with απο μερουσ πληρωμα apo merousπληρωμα plērōma here in contrast with ο ρυομενος plērōma in Romans 11:12) argues for the Jewish people “as a whole.” But the spiritual Israel (both Jews and Gentiles) may be his idea in accord with Romans 9:6 (Galatians 6:16) as the climax of the argument. At any rate we should strive for and pray for the conversion of Jews as a whole. Paul here quotes from Isaiah 59:20.; Isaiah 27:9. The Deliverer (ρυομαι ho ruomenos). Present middle articular participle of ruomai to rescue, to deliver. See note on 1 Thessalonians 1:10; 2 Corinthians 1:10. The Hebrew Goel, the Avenger, the Messiah, the Redeemer (Deuteronomy 25:5-10; Job 19:25; Rth 3:12.). Paul interprets it of Jesus as Messiah. [source]
In contrast to Macedonia and Achaia. The sentence would naturally stop here, but Paul is dictating rapidly and earnestly and goes on. Your faith to God-ward (εχηχηται hē pistis humōn hē pros ton theon). Literally, the faith of you that toward the God. The repeated article makes clear that their faith is now directed toward the true God and not toward the idols from which they had turned (1 Thessalonians 1:10). Is gone forth Second perfect active indicative of old verb ωστε exerchomai to go out, state of completion like λαλειν exēchētai above. So that we need not to speak anything (λεγειν hōste mē chreian echein hēmās lalein ti). Hōste with the infinitive for actual result as in 1 Thessalonians 1:7. No vital distinction between lalein (originally to chatter as of birds) and legein both being used in the Koiné{[28928]}š for speaking and preaching (in the N.T.). [source]
Literally, the faith of you that toward the God. The repeated article makes clear that their faith is now directed toward the true God and not toward the idols from which they had turned (1 Thessalonians 1:10). [source]
Lit. (gave himself a ransom) the testimony in its own times. That is, the gift of Christ as a ransom was to be the substance or import of the testimony which was to be set forth in its proper seasons. Thus μαρτύριον testimonyis in apposition with the whole preceding sentence, and not with ransom only. Μαρτύριον is used sometimes simply as witness or testimony (Matthew 8:4; Mark 6:11): sometimes specially of the proclamation of the gospel, as Matthew 24:14; Acts 4:33; 1 Thessalonians 1:10. The apostles are said, μαρτυρεῖν tobear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of Jesus (1 Corinthians 15:15). In 1 Corinthians 1:6, μαρτύριον τοῦ Χριστοῦ is practically = the gospel. In 2 Thessalonians 1:10, τὸ μαρτύριον ἡμῶν ἐφ ' ὑμᾶς ourtestimony among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See John 1:7. The exact phrase καιροῖς ἰδίοις inits own times, only in the Pastorals, here, 1 Timothy 6:15; Titus 1:3. In Galatians 6:9 καιρῷ ἰδίῳ indue time. Comp. Galatians 4:4. [source]
Qualitative relative again with διωγμους diōgmous The verb is first aorist active indicative of υποπερω hupopherō old verb, to bear under as in 1 Corinthians 10:13. Delivered me (με ερυσατο me erusato). First aorist middle of ρυομαι ruomai old verb, with εκ ek here as in 1 Thessalonians 1:10. Used again of the Lord Jesus in 2 Timothy 4:18. [source]
First aorist middle of ρυομαι ruomai old verb, with εκ ek here as in 1 Thessalonians 1:10. Used again of the Lord Jesus in 2 Timothy 4:18. [source]
“The one going or about to judge” (regular idiom with μελλω mellō). The quick and the dead “Living and dead.” See 1 Thessalonians 4:16. And by his appearing (και την επιπανειαν kai tēn epiphaneian). Accusative of conjuration (verbs of swearing), after διαμαρτυρομαι diamarturomai as is βασιλειαν basileian (by his kingdom). See note on 1 Thessalonians 5:27. For επιπανειαν epiphaneian see note on 1 Thessalonians 1:10; Titus 2:13; 1 Timothy 6:14; 2 Thessalonians 2:8. [source]
Accusative of conjuration (verbs of swearing), after διαμαρτυρομαι diamarturomai as is βασιλειαν basileian (by his kingdom). See note on 1 Thessalonians 5:27. For επιπανειαν epiphaneian see note on 1 Thessalonians 1:10; Titus 2:13; 1 Timothy 6:14; 2 Thessalonians 2:8. [source]
Continuation of the purpose with the aorist active subjunctive of ακουω akouō I was delivered out of the mouth of the lion (ερυστην εκ στοματος λεοντος erusthēn ek stomatos leontos). First aorist passive indicative of ρυομαι ruomai (1 Thessalonians 1:10). A proverb, but not certain what the application is whether to Nero or to Satan (1 Thessalonians 2:18) or to the lion in the arena where Paul could not be sent because a Roman citizen. [source]
First aorist passive indicative of ρυομαι ruomai (1 Thessalonians 1:10). A proverb, but not certain what the application is whether to Nero or to Satan (1 Thessalonians 2:18) or to the lion in the arena where Paul could not be sent because a Roman citizen. [source]
“Poured power into me.” See note on Philemon 4:13. That through me the message might be fully proclaimed (ινα δι εμου το κηρυγμα πληροπορητηι hina di' emou to kērugma plērophorēthēi). Final clause with ινα hina and first aorist passive subjunctive of πληροπορεω plērophoreō (see 2 Timothy 4:5). Either to the rulers in Rome now or, if the first imprisonment, by his release and going to Spain. And that all the Gentiles might hear Continuation of the purpose with the aorist active subjunctive of ακουω akouō I was delivered out of the mouth of the lion (ερυστην εκ στοματος λεοντος erusthēn ek stomatos leontos). First aorist passive indicative of ρυομαι ruomai (1 Thessalonians 1:10). A proverb, but not certain what the application is whether to Nero or to Satan (1 Thessalonians 2:18) or to the lion in the arena where Paul could not be sent because a Roman citizen. [source]
Wrong. The verb is in the present participle, coming, which describes the manhood of Christ as still being manifested. See on 1 John 3:5. In 1 John 4:2we have the manifestation treated as a past fact by the perfect tense, ἐληλυθο.τα hascome. Rev., that Jesus Christ cometh. So in 1 Thessalonians 1:10, τῆς ὀργῆς τῆς ἐρχομένης is the wrath which is coming; which has already begun its movement and is advancing: not merely, as A.V., the wrath to come, which makes it wholly a future event. See on lingereth, 2 Peter 2:3. [source]