KJV: And ye became followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost:
YLT: and ye -- ye did become imitators of us, and of the Lord, having received the word in much tribulation, with joy of the Holy Spirit,
Darby: and ye became our imitators, and of the Lord, having accepted the word in much tribulation with joy of the Holy Spirit,
ASV: And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit;
μιμηταὶ | imitators |
Parse: Noun, Nominative Masculine Plural Root: μιμητής Sense: an imitator. |
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ἡμῶν | of us |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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ἐγενήθητε | became |
Parse: Verb, Aorist Indicative Passive, 2nd Person Plural Root: γίνομαι Sense: to become, i. |
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τοῦ | of the |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Κυρίου | Lord |
Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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δεξάμενοι | having received |
Parse: Verb, Aorist Participle Middle, Nominative Masculine Plural Root: δέχομαι Sense: to take with the hand. |
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λόγον | word |
Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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θλίψει | tribulation |
Parse: Noun, Dative Feminine Singular Root: θλῖψις Sense: a pressing, pressing together, pressure. |
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πολλῇ | much |
Parse: Adjective, Dative Feminine Singular Root: πολύς Sense: many, much, large. |
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χαρᾶς | [the] joy |
Parse: Noun, Genitive Feminine Singular Root: χαρά Sense: joy, gladness. |
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Πνεύματος | of [the] Spirit |
Parse: Noun, Genitive Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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Ἁγίου | Holy |
Parse: Adjective, Genitive Neuter Singular Root: ἅγιος Sense: most holy thing, a saint. |
Greek Commentary for 1 Thessalonians 1:6
Μιμητης Mimētēs Old word, more than “followers,” in the N.T. only six times (1 Thessalonians 1:6; 1 Thessalonians 2:14; 1 Corinthians 4:16; 1 Corinthians 11:1; Ephesians 5:1; Hebrews 6:12). Again Paul uses γινομαι ginomai to become, not ειμι eimi to be. It is a daring thing to expect people to “imitate” the preacher, but Paul adds “and of the Lord,” for he only expected or desired “imitation” as he himself imitated the Lord Jesus, as he expressly says in 1 Corinthians 11:1. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the “election” of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). [source]
First aorist middle participle of δεχομαι dechomai probably simultaneous action (receiving), not antecedent. In much affliction (εν τλιπσει πολληι en thlipsei pollēi). Late word, pressure. Tribulation (Latin tribulum) from τλιβω thlibō to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N.T. (2 Thessalonians 1:4; Romans 5:3). Paul had his share of them (Colossians 1:24; 2 Corinthians 2:4) and so he understands how to sympathize with the Thessalonians (1 Thessalonians 3:3.). They suffered after Paul left Thessalonica (1 Thessalonians 2:14). With joy of the Holy Spirit The Holy Spirit gives the joy in the midst of the tribulations as Paul learned (Romans 5:3). “This paradox of experience” (Moffatt) shines along the pathway of martyrs and saints of Christ. [source]
Late word, pressure. Tribulation (Latin tribulum) from τλιβω thlibō to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N.T. (2 Thessalonians 1:4; Romans 5:3). Paul had his share of them (Colossians 1:24; 2 Corinthians 2:4) and so he understands how to sympathize with the Thessalonians (1 Thessalonians 3:3.). They suffered after Paul left Thessalonica (1 Thessalonians 2:14). [source]
The Holy Spirit gives the joy in the midst of the tribulations as Paul learned (Romans 5:3). “This paradox of experience” (Moffatt) shines along the pathway of martyrs and saints of Christ. [source]
More literally and better, imitators. Only once outside of Paul's writings, Hebrews 6:12. Comp. 1 Thessalonians 3:9; 2 Thessalonians 3:7; 1 Corinthians 4:16; 1 Corinthians 11:1; Galatians 4:12; Philemon 3:17; Philemon 4:9. [source]
Guarding against any possible imputation of self-assertion or conceit. Comp. 1 Corinthians 11:1. [source]
See on Matthew 13:21. Referring especially to persecutions at the hands of the Jews (Acts 17:5ff.), which probably continued after Paul's departure from Thessalonica. [source]
Reverse Greek Commentary Search for 1 Thessalonians 1:6
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
Most commentators construe this with joy only. Meyer says it forms one phrase. Compare 1 Thessalonians 1:6While this may be correct, I see no objection to construing the words with all these terms. So Godet: “It is this divine guest who, by His presence, produces them in the Church.” [source]
Not, does not understand, but does not admit them into his heart; thus, according to New Testament usage, when the word is used in connection with teaching. See Luke 8:13; Acts 8:14; Acts 11:1; 1 Thessalonians 1:6; James 1:21. [source]
Τλιπσις Thlipsis is from τλιβω thlibō to press, old and common word, as tribulation is from Latin tribulum (roller). See note on Matthew 13:21 and note on 1 Thessalonians 1:6. The English affliction is Latin afflictio from ad-fligere, to strike on. [source]
The gospel. Usually in Paul with some qualifying word, as of God. Comp. Acts 4:4; Acts 8:4; Acts 11:19; Acts 14:25; Acts 16:6; 1 Thessalonians 1:6; Colossians 4:3. [source]
Comp. joy of the Holy Ghost, 1 Thessalonians 1:6, and see Romans 5:2; Romans 14:17; Romans 15:13; 2 Corinthians 6:10; Philemon 1:25; Philemon 4:4; 1 Peter 1:8; 1 John 1:4. [source]
Old word. See note on 1 Thessalonians 1:6. [source]
Late, almost Biblical word. First as in 1 Corinthians 13:1-13, which see for discussion as superior to πιλια philia and ερως erōs Joy (χαρα chara). Old word. See note on 1 Thessalonians 1:6. Peace See note on 1 Thessalonians 1:1. Long-suffering (makrothumia). See 2 Corinthians 6:6. Kindness See 2 Corinthians 6:6. Goodness (μακροτυμια agathōsunē). See note on 2 Thessalonians 1:11. Faithfulness Same word as “faith.” See Matthew 23:23; 1 Corinthians 13:7, 1 Corinthians 13:13. Meekness (prautēs). See 1 Corinthians 4:21; note on 2 Corinthians 10:1.Temperance See Acts 24:25. Old word from egkratēs one holding control or holding in. In N.T. only in these passages and 2 Peter 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence. [source]
Μιμητης Mimētēs Old word, more than “followers,” in the N.T. only six times (1 Thessalonians 1:6; 1 Thessalonians 2:14; 1 Corinthians 4:16; 1 Corinthians 11:1; Ephesians 5:1; Hebrews 6:12). Again Paul uses γινομαι ginomai to become, not ειμι eimi to be. It is a daring thing to expect people to “imitate” the preacher, but Paul adds “and of the Lord,” for he only expected or desired “imitation” as he himself imitated the Lord Jesus, as he expressly says in 1 Corinthians 11:1. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the “election” of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). [source]
On μιμηται mimētai see note on 1 Thessalonians 1:6. “This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of Galatians 2, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve” (Lightfoot). [source]
Better, imitate. Comp. 1 Corinthians 4:16; 1 Corinthians 11:1; Philemon 3:17; 1 Thessalonians 1:6. [source]
Accusative of general reference with the infinitive, but not merely ημας hēmās (or εαυτους heautous), perhaps in contrast with εν υμιν en humin (in you), as much as to say, “so that we ourselves, contrary to your expectations, are boasting” (Frame). Ενκαυχαομαι Enkauchaomai occurs here alone in N.T., but is found in the lxx and in Aesop‘s Fables, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2 Corinthians 8:1-15) after having first boasted to the Macedonians about the Corinthians (2 Corinthians 9:1-5). There were other churches in Achaia besides Corinth (2 Corinthians 1:1). For (υπερ huper). Over, about, like περι peri (1 Thessalonians 1:2). In all your persecutions Their patience and faith had already attracted Paul‘s attention (1 Thessalonians 1:3) and their tribulations τλιπσεσιν thlipsesin (1 Thessalonians 1:6). Here Paul adds the more specific term διωγμος diōgmos old word from διωκω diōkō to chase, to pursue, a word used by Paul of his treatment in Corinth (2 Corinthians 12:10). Which ye endure (αις ανεχεστε hais anechesthe). B here reads ενεχεστε enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε anechesthe is probably correct and the αις hais is probably attracted to locative case of τλιπσεσιν thlipsesin from the ablative ων hōn after ανεχεστε anechesthe from which ye hold yourselves back (cf. Colossians 3:13). [source]
Their patience and faith had already attracted Paul‘s attention (1 Thessalonians 1:3) and their tribulations τλιπσεσιν thlipsesin (1 Thessalonians 1:6). Here Paul adds the more specific term διωγμος diōgmos old word from διωκω diōkō to chase, to pursue, a word used by Paul of his treatment in Corinth (2 Corinthians 12:10). Which ye endure (αις ανεχεστε hais anechesthe). B here reads ενεχεστε enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε anechesthe is probably correct and the αις hais is probably attracted to locative case of τλιπσεσιν thlipsesin from the ablative ων hōn after ανεχεστε anechesthe from which ye hold yourselves back (cf. Colossians 3:13). [source]
First aorist passive infinitive (purpose), common verb ταυμαζω thaumazō That believed (τοις πιστευσασιν tois pisteusasin). Why aorist active participle instead of present active πιστευουσιν pisteuousin (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1 Thessalonians 1:6.; 1 Thessalonians 2:13.). The parenthetical clause, though difficult, falls in with this idea: Because our testimony unto you was believed Moffatt calls it an anti-climax. On that day (εν τηι ημεραι εκεινηι en tēi hēmerāi ekeinēi). The day of Christ‘s coming (2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8). [source]
Why aorist active participle instead of present active πιστευουσιν pisteuousin (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1 Thessalonians 1:6.; 1 Thessalonians 2:13.). The parenthetical clause, though difficult, falls in with this idea: [source]
First aorist passive infinitive (purpose) of ενδοχαζω endoxazō late verb, in N.T. only here and 2 Thessalonians 1:12, in lxx and papyri. In his saints (εν τοις αγιοις αυτου en tois hagiois autou). The sphere in which Christ will find his glory at the Revelation. And to be marvelled at First aorist passive infinitive (purpose), common verb ταυμαζω thaumazō That believed (τοις πιστευσασιν tois pisteusasin). Why aorist active participle instead of present active πιστευουσιν pisteuousin (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1 Thessalonians 1:6.; 1 Thessalonians 2:13.). The parenthetical clause, though difficult, falls in with this idea: Because our testimony unto you was believed Moffatt calls it an anti-climax. On that day (εν τηι ημεραι εκεινηι en tēi hēmerāi ekeinēi). The day of Christ‘s coming (2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8). [source]
First aorist active imperative of κηρυσσω kērussō For “the word” used absolutely, see note on 1 Thessalonians 1:6; Galatians 6:6. [source]
Negative final clause with second aorist middle subjunctive of γινομαι ginomai “that ye become not sluggish (or dull of hearing)” as some already were (Hebrews 5:11). Imitators See 1 Thessalonians 1:6; 1 Thessalonians 2:14 for this word (our “mimic” in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see 10:19-12:3), one of his great appeals later in ch. Heb 11 full of examples of “faith and long-suffering.” [source]