The Meaning of 1 Thessalonians 2:1 Explained

1 Thessalonians 2:1

KJV: For yourselves, brethren, know our entrance in unto you, that it was not in vain:

YLT: For yourselves have known, brethren, our entrance in unto you, that it did not become vain,

Darby: For ye know yourselves, brethren, our entering in which we had to you, that it has not been in vain;

ASV: For yourselves, brethren, know our entering in unto you, that it hath not been found vain:

KJV Reverse Interlinear

For  yourselves,  brethren,  know  our  entrance in  unto  you,  that  it was  not  in vain: 

What does 1 Thessalonians 2:1 Mean?

Context Summary

1 Thessalonians 2:1-12 - The Fruit Of Unsparing Labor
Paul preached in great conflict of soul because of his passionate desire for the salvation of men. In this, many of the notable servants of God have shared; and we shall not attain to the great end of our ministry unless the seeds we sow are steeped in prayers and tears. The Apostle viewed the gospel as a sacred deposit left with him by God on man's behalf, 1 Thessalonians 2:4. Do we sufficiently realize that as Christ is our Trustee, entrusted with God's gift for us, so we are executors of His bequests to our fellow-men, who will have serious charges to bring against us if we hoard for ourselves what was meant for them? The questions which should sustain and quicken us are: "What does God think of my service?-Is He pleased?"
Combined with Paul's strength of purpose there were the sweetness and tenderness of a nurse. Self-denying labor for his own maintenance took from his eyes their needed sleep, and was another proof of his sincerity and devotion. There was no harm in receiving gifts, but Paul was most anxious to do nothing that would invalidate his testimony, or be unworthy of the Master he served. Admirable example for us all! [source]

Chapter Summary: 1 Thessalonians 2

1  In what manner the gospel was brought and preached to the Thessalonians
18  A reason is rendered both why Paul was so long absent from them, and also so desirous to see them

Greek Commentary for 1 Thessalonians 2:1

For yourselves know [αυτοι γαρ οιδατε]
This explanatory γαρ — gar takes up in 1 Thessalonians 2:1-12 the allusion in 1 Thessalonians 1:9 about the “report” concerning the entrance Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the οτι ου κενη γεγονεν — hoti clause that it hath not been found vain Literally, that it has not become empty. Second perfect active (completed state) of Κενος — ginomai Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: Non inanis, sed plena virtutis. Cf. 1 Thessalonians 1:5. ματαιος — Kenos is hollow, empty, while κενον το κηρυγμα — mataios is fruitless, ineffective. In 1 Corinthians 15:14, 1 Corinthians 15:17 Paul speaks of ματαια η πιστις — kenon to kērugma (empty the preaching) and mataia hē pistis (vain the faith). One easily leads to the other. [source]
Was not in vain [οὐ κενὴ γέγονεν]
More accurately, hath not proved vain. Κενὴ isempty. Ματαία , also rendered vain, is fruitless. [source]

Reverse Greek Commentary Search for 1 Thessalonians 2:1

Luke 1:75 In holiness and righteousness [εν οσιοτητι και δικαιοσυνηι]
Not a usual combination (Ephesians 4:24; Titus 1:8; 1 Thessalonians 2:10). The Godward and the manward aspects of conduct (Bruce). οσιος — Hosios the eternal principles of right, δικαιος — dikaios the rule of conduct before men. [source]
John 3:36 The wrath of God [ὀργὴ τοῦ Θεοῦ]
Both ὀργὴ and θυμός are used in the New Testament for wrath or anger, and without any commonly observed distinction. Ὁργη denotes a deeper and more permanent sentiment; a settled habit of mind; while θυμός is a more turbulent, but temporary agitation. Both words are used in the phrase wrath of God, which commonly denotes a distinct manifestation of God's judgment (Romans 1:18; Romans 3:5; Romans 9:22; Romans 12:19). Ὁργὴ (not θυμός ) also appears in the phrase the wrath to come (Matthew 3:7; Luke 3:7; 1 Thessalonians 2:16, etc.). Compare wrath of the Lamb (Revelation 6:16). [source]
John 14:3 And receive [παραλήψομαι]
Here the future tense, will receive. Rev., therefore, much better: I come again and will receive you. The change of tense is intentional, the future pointing to the future personal reception of the believer through death. Christ is with the disciple alway, continually “coming” to him, unto the end of the world. Then He will receive him into that immediate fellowship, where he “shall see Him as He is.” The verb παραλαμβάνω is used in the New Testament of taking along with (Matthew 4:5, note; Matthew 17:1, note; Acts 16:33, note): of taking to (Matthew 1:20; John 14:3): of taking from, receiving by transmission; so mostly in Paul (Galatians 1:12; Colossians 2:6; Colossians 4:17; 1 Thessalonians 2:13, etc. See also Matthew 24:40, Matthew 24:41). It is scarcely fanciful to see the first two meanings blended in the use of the verb in this passage. Jesus, by the Spirit, takes His own along with Him through life, and then takes them to His side at death. He himself conducts them to Himself. [source]
John 11:19 Had come [εληλυτεισαν]
Past perfect of ερχομαι — erchomai These Jews were probably not hostile to Jesus. There were seven days of solemn mourning (1 Samuel 31:13). The presence of so many indicates the prominence of the family. To Martha and Mary Correct text, not the Textus Receptus προς τας περι Μαρταν και Μαριαμ — pros tas peri Marthan kai Mariam (to the women about Martha and Mary). To console them Purpose clause with ινα — hina and first aorist middle subjunctive of παραμυτεομαι — paramutheomai old verb (παρα — para beside, μυτος — muthos word), to put in a word beside, to offer consolation. Again in John 11:31. See 1 Thessalonians 2:11; 1 Thessalonians 5:14. See Job 2:13 for these visits of consolation, often deplorable enough, though kindly meant. [source]
John 13:1 Now before the feast of the passover [προ δε της εορτης του πασχα]
Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith‘s In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in John 13:1-30 is the real passover meal described by the Synoptics also (Mark 14:18-21; Matthew 26:21-25; Luke 22:21-23), followed by the institution of the Lord‘s Supper. Thus understood John 13:1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (John 13:2-17:26), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν — ēgapēsen (loved). Knowing Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced “his hour” See John 18:4; John 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on John 12:23 for use before by Jesus. That he should depart Sub-final use of ινα — hina with second aorist active subjunctive of μεταβαινω — metabainō old word, to go from one place to another, here (John 5:24; 1 John 3:14) to go from this world (John 8:23) back to the Father from whom he had come (John 14:12, John 14:28; John 16:10, John 16:28; John 17:5). His own which were in the world His own disciples (John 17:6, John 17:9, John 17:11), those left in the world when he goes to the Father, not the Jews as in John 1:11. See Acts 4:23; 1 Timothy 5:8 for the idiom. John pictures here the outgoing of Christ‘s very heart‘s love (chs. John 13-17) towards these men whom he had chosen and whom he loved “unto the end” (εις τελος — eis telos) as in Matthew 10:22; Luke 18:15, but here as in 1 Thessalonians 2:16 rather “to the uttermost.” The culmination of the crisis (“his hour”) naturally drew out the fulness of Christ‘s love for them as is shown in these great chapters (John 13-17). [source]
Acts 17:9 When they had taken security [λαβοντες το ικανον]
A Greek idiom=Latin satis accipere, to receive the sufficient (bond), usually money for the fulfilment of the judgment. Probably the demand was made of Jason that he see to it that Paul and Silas leave the city not to return. In 1 Thessalonians 2:17. Paul may refer to this in mentioning his inability to visit these Thessalonians again. The idiom λαμβανειν το ικανον — lambanein to hikanon now is found in two inscriptions of the second century a.d. (O. G. I. S. 484, 50 and 629, 101). In Vol. III Oxyrhynchus Papyri no. 294 a.d. 22 the corresponding phrase δουναι εικανον — dounai heikanon (“to give security”) appears. [source]
Acts 17:4 And of the devout Greeks a great multitude [των τε σεβομενων ελληνων πλητος πολυ]
These “God-fearers” among the Gentiles were less under the control of the jealous rabbis and so responded more readily to Paul‘s appeal. In 1 Thessalonians 1:9 Paul expressly says that they had “turned to God from idols,” proof that this church was mainly Gentile (cf. also 1 Thessalonians 2:14). And of the chief women not a few (γυναικων τε των πρωτων ουκ ολιγαι — gunaikōn te tōn prōtōn ouk oligai). Literally, “And of women the first not a few.” That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in Acts 13:50 in Antioch in Pisidia who along with “the first men of the city” were stirred up against Paul. Here these women were openly friendly to Paul‘s message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1 Thessalonians 4:11). In 2 Corinthians 8:2 Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between Acts 17:4, Acts 17:5 to understand what Paul says in his Thessalonian Epistles. [source]
Acts 17:10 Immediately by night [ευτεως δια νυκτος]
Paul‘s work had not been in vain in Thessalonica (1 Thessalonians 1:7.; 1 Thessalonians 2:13, 1 Thessalonians 2:20). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem (Acts 20:4) and Aristarchus will go on with him to Rome (Acts 27:2). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger. After his departure severe persecution came to the Christians in Thessalonica (1 Thessalonians 2:14; 1 Thessalonians 3:1-5; 2 Thessalonians 1:6). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people. [source]
Acts 20:20 How that I shrank not [ως ουδεν υπεστειλαμεν]
Still indirect discourse (question) after επισταστε — epistasthe (ye know) with ως — hōs like πως — pōs in Acts 20:18. First aorist middle of υποστελλω — hupostellō old verb to draw under or back. It was so used of drawing back or down sails on a ship and, as Paul had so recently been on the sea, that may be the metaphor here. But it is not necessarily so as the direct middle here makes good sense and is frequent, to withdraw oneself, to cower, to shrink, to conceal, to dissemble as in Habakkuk 2:4 (Hebrews 10:38). Demosthenes so used it to shrink from declaring out of fear for others. This open candour of Paul is supported by his Epistles (1 Thessalonians 2:4, 1 Thessalonians 2:11; 2 Corinthians 4:2; Galatians 1:10). [source]
Acts 20:26 I testify [μαρτυρομαι]
Elsewhere in the N.T. only in Paul‘s Epistles (Galatians 5:3; Ephesians 4:17; 1 Thessalonians 2:12). It means “I call to witness” while μαρτυρεω — martureō means “I bear witness.” [source]
Acts 24:4 That I be not further tedious unto thee [ινα μη επι πλειον σε ενκοπτω]
Koiné{[28928]}š verb (Hippocrates, Polybius) to cut in on (or into), to cut off, to impede, to hinder. Our modern telephone and radio illustrate it well. In the N.T. (Acts 24:4; 1 Thessalonians 2:18; Galatians 5:7; Romans 15:22; 1 Peter 3:7). “That I may not cut in on or interrupt thee further (επι πλειον — epi pleion) in thy reforms.” Flattery still. [source]
Romans 8:4 The Spirit [πνεῦμα]
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]
Romans 10:16 Report [ἀκοῇ]
Lit., hearing. Similarly, Matthew 14:1; Mark 13:7. Compare the phrase word of hearing, 1 Thessalonians 2:13; Hebrews 4:2(Rev.); and hearing of faith, i.e., message of faith, Galatians 3:2. [source]
Romans 1:21 Heart [καρδία]
The heart is, first, the physical organ, the center of the circulation of the blood. Hence, the seat and center of physical life. In the former sense it does not occur in the New Testament. As denoting the vigor and sense of physical life, see Acts 14:17; James 5:5; Luke 21:34. It is used fifty-two times by Paul. Never used like ψυχή , soul, to denote the individual subject of personal life, so that it can be exchanged with the personal pronoun (Acts 2:43; Acts 3:23; Romans 13:1); nor like πνεῦμα spiritto denote the divinely-given principle of life. -DIVIDER-
-DIVIDER-
It is the central seat and organ of the personal life ( ψυχή ) of man regarded in and by himself. Hence it is commonly accompanied with the possessive pronouns, my, his, thy, etc. -DIVIDER-
-DIVIDER-
Like our heart it denotes the seat of feeling as contrasted with intelligence. 2 Corinthians 2:4; Romans 9:2; Romans 10:1; 2 Corinthians 6:11; Philemon 1:7. But it is not limited to this. It is also the seat of mental action, feeling, thinking, willing. It is used - -DIVIDER-
1. Of intelligence, Romans 1:21; 2 Corinthians 3:15; 2 Corinthians 4:6; Ephesians 1:18. -DIVIDER-
-DIVIDER-
2. Of moral choice, 1 Corinthians 7:37; 2 Corinthians 9:7. -DIVIDER-
-DIVIDER-
3. As giving impulse and character to action, Romans 6:17; Ephesians 6:5; Colossians 3:22; 1 Timothy 1:5; 2 Timothy 2:22. The work of the law is written on the heart, Romans 2:15. The Corinthian Church is inscribed as Christ's epistle on hearts of flesh, 2 Corinthians 3:2-3. -DIVIDER-
-DIVIDER-
4. Specially, it is the seat of the divine Spirit, Galatians 4:6; Romans 5:5; 2 Corinthians 1:22. It is the sphere of His various operations, directing, comforting, establishing, etc., Philemon 4:7; Colossians 3:15; 1 Thessalonians 3:13; 2 Thessalonians 2:17; 2 Thessalonians 3:5. It is the seat of faith, and the organ of spiritual praise, Romans 10:9; Ephesians 5:19; Colossians 3:16. -DIVIDER-
-DIVIDER-
It is equivalent to the inner man, Ephesians 3:16, Ephesians 3:17. Its characteristic is being hidden, Romans 2:28, Romans 2:29; Romans 8:27; 1 Corinthians 4:5; 1 Corinthians 14:25. -DIVIDER-
-DIVIDER-
It is contrasted with the face, 1 Thessalonians 2:17; 2 Corinthians 5:12; and with the mouth, Romans 10:8. -DIVIDER-
-DIVIDER-
[source]

Romans 1:9 Unceasingly [αδιαλειπτως]
Late adverb for which see note on 1 Thessalonians 1:3. Also see 1 Thessalonians 2:13; 1 Thessalonians 5:17, only other N.T. examples. Always (παντοτε — pantote). One might think that Paul prayed for no others, but he uses both adverbs in 1 Thessalonians 1:2. He seems to have had prayer lists. He never omitted the Romans. [source]
Romans 10:16 But they did not all hearken [ου παντες υπηκουσαν]
They heard, but did not heed. Some disbelieve now (Romans 3:3) as they did then. On obedience and disobedience see note on Romans 5:19; 1 Thessalonians 2:13; Galatians 3:2. He quotes Isaiah 53:1 to show how Isaiah felt. [source]
Romans 12:19 But give place unto wrath [αλλα δοτε τοπον τηι οργηι]
Second aorist active imperative of διδωμι — didōmi to give. “Give room for the (note article as in Romans 5:9; 1 Thessalonians 2:16) wrath” of God instead of taking vengeance in your own hands. See note on Ephesians 4:27 for διδοτε τοπον — didote topon Paul quotes Deuteronomy 32:35 (the Hebrew rather than the lxx). So have Hebrews 10:30 and the Targum of Onkelos, but the relation between them and Paul we cannot tell. Socrates and Epictetus condemned personal vindictiveness as Paul does here. I will recompense (ανταποδωσω — antapodōsō). Future active of the double compound verb quoted also in Romans 11:35. [source]
Romans 15:22 I was hindered [ενεκοπτομην]
Imperfect passive (repetition) of ενκοπτω — enkoptō late verb, to cut in, to cut off, to interrupt. Seen already in Acts 24:4; 1 Thessalonians 2:18; Galatians 5:7. Cf. modern telephone and radio and automobile. [source]
Romans 9:22 His power [το δυνατον αυτου]
Neuter singular of the verbal adjective rather than the substantive δυναμιν — dunamin Endured (ηνεγκεν — ēnegken). Constative second aorist active indicative of the old defective verb περω — pherō to bear. Vessels of wrath The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης — tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα — katērtismena). Perfect passive participle of καταρτιζω — katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
Romans 9:22 Vessels of wrath [σκευη οργης]
The words occur in Jeremiah 50:25 (lxx Jer 27:25), but not in the sense here (objective genitive like τεκνα οργης — tekna orgēs Ephesians 2:3, the objects of God‘s wrath). Fitted (κατηρτισμενα — katērtismena). Perfect passive participle of καταρτιζω — katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. Unto destruction Endless perdition (Matthew 7:13; 2 Thessalonians 2:3; Philemon 3:19), not annihilation. [source]
Romans 9:22 Fitted [κατηρτισμενα]
Perfect passive participle of καταρτιζω — katartizō old verb to equip (see note on Matthew 4:21 and see 2 Corinthians 13:11), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from 1 Thessalonians 2:15. [source]
Romans 9:22 Fitted [κατηρτισμένα]
Lit., adjusted. See on mending, Matthew 4:21; perfect, see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Not fitted by God for destruction, but in an adjectival sense, ready, ripe for destruction, the participle denoting a present state previously formed, but giving no hint of how it has been formed. An agency of some kind must be assumed. That the objects of final wrath had themselves a hand in the matter may be seen from 1 Thessalonians 2:15, 1 Thessalonians 2:16. That the hand of God is also operative may be inferred from the whole drift of the chapter. “The apostle has probably chosen this form because the being ready certainly arises from a continual reciprocal action between human sin and the divine judgment of blindness and hardness. Every development of sin is a net-work of human offenses and divine judgments” (Lange). [source]
1 Corinthians 9:12 Hinder [ἐγκοπὴν δῶμεν]
Lit., give hindrance. Rev., cause hindrance. Ἑγκοπή hindranceonly here in the New Testament. Primarily, an incision, and so used by the physician Galen. Compare the kindred verb ἐγκόπτω tocut into, also occurring in Hippocrates in the surgical sense. In the sense of cutting into one's way, it gets the meaning of hindrance. See Acts 24:4; Romans 15:22; Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7. Compare the Latin intercidere to divide, inter-rupt. [source]
1 Corinthians 5:5  []
d To deliver - unto Satan for the destruction of the flesh. On this very obscure and much controverted passage it may be observed: 1. That it implies excommunication from the Church. 2. That it implies something more, the nature of which is not clearly known. 3. That casting the offender out of the Church involved casting him back into the heathen world, which Paul habitually conceives as under the power of Satan. 4. That Paul has in view the reformation of the offender: “that the spirit may be saved,” etc. This reformation is to be through affliction, disease, pain, or loss, which also he is wont to conceive as Satan's work. See 1 Thessalonians 2:18; 2 Corinthians 12:7. Compare Luke 13:16. Hence in delivering him over to these he uses the phrase deliver unto Satan. Compare 1 Timothy 1:20. -DIVIDER-
-DIVIDER-
[source]

1 Corinthians 14:3 To edification - exhortation - comfort [οἰκοδομὴν - παράκλησιν - παραμυθίαν]
Omit to. For edification see on build up, Acts 20:32. Exhortation, so American Rev. Rev., comfort. See on Luke 6:24. Παραμυθία comfortRev., consolation, occurs only here in the New Testament. Παραμύθιον , which is the same, in Philemon 2:1. The two latter words are found together in Philemon 2:1, and their kindred verbs in 1 Thessalonians 2:11. The differences in rendering are not important. The words will bear either of the meanings in the two Revisions. If παράκλησιν be rendered as Rev., comfort, παραμυθία might be rendered incentive, which implies exhortation. Consolation and comfort border a little too closely on each other. [source]
1 Corinthians 1:2 The church of God [τηι εκκλησιαι του τεου]
Belonging to God, not to any individual or faction, as this genitive case shows. In 1 Thessalonians 1:1 Paul wrote “the church of the Thessalonians in God” (εν τεωι — en theōi), but “the churches of God” in 1 Thessalonians 2:14. See same idiom in 1 Corinthians 10:32; 1 Corinthians 11:16, 1 Corinthians 11:22; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13, etc. [source]
1 Corinthians 14:3 Comfort [παρακλησιν]
Encouragement, calling to one‘s side. Consolation (παραμυτιαν — paramuthian). Old word (from παρα μυτοσ παραμυτεομαι — paraπαραμυτιον — muthosπαρακλησις — paramutheomai 1 Thessalonians 2:12 which see, a stimulating word), nowhere else in N.T., but paramuthion in Philemon 2:1 with paraklēsis as here. Edification, cheer, incentive in these words. [source]
1 Corinthians 14:3 Consolation [παραμυτιαν]
Old word (from παρα μυτοσ παραμυτεομαι — paraπαραμυτιον — muthosπαρακλησις — paramutheomai 1 Thessalonians 2:12 which see, a stimulating word), nowhere else in N.T., but paramuthion in Philemon 2:1 with paraklēsis as here. Edification, cheer, incentive in these words. [source]
1 Corinthians 15:23 At his coming [εν τηι παρουσιαι]
The word παρουσια — parousia was the technical word “for the arrival or visit of the king or emperor” and can be traced from the Ptolemaic period into the second century a.d. (Deissmann, Light from the Ancient East, p. 368). “Advent-coins were struck after a parousia of the emperor.” Paul is only discussing “those that are Christ‘s” (1 Corinthians 3:23; Galatians 5:24) and so says nothing about judgment (cf. 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23). [source]
1 Corinthians 15:31 I protest by that glorying in you [νη την υμετεραν καυχησιν]
No word for “I protest.” Paul takes solemn oath by the use of νη — nē (common in Attic) with the accusative. Only here in N.T., but in lxx (Genesis 42:15f.). For other solemn oaths by Paul see 2 Corinthians 1:18; 2 Corinthians 1:23; 2 Corinthians 11:10.; 2 Corinthians 11:31; Romans 9:1. For καυχησις — kauchēsis see note on 1 Thessalonians 2:19. The possessive pronoun (υμετεραν — humeteran) is objective as εμην — emēn in 1 Corinthians 11:24. [source]
1 Corinthians 4:8 Already ye are become rich [ηδη επλουτησατε]
Note change to ingressive aorist indicative of πλουτεω — plouteō old verb to be rich (cf. 2 Corinthians 8:9). “The aorists, used instead of perfects, imply indecent haste” (Lightfoot). “They have got a private millennium of their own” (Robertson & Plummer) with all the blessings of the Messianic Kingdom (Luke 22:29.; 1 Thessalonians 2:12; 2 Timothy 2:12). Ye have reigned without us (χωρις ημων εβασιλευσατε — chōris hēmōn ebasileusate). Withering sarcasm. Ye became kings without our company. Some think that Paul as in 1 Corinthians 3:21 is purposely employing Stoic phraseology though with his own meanings. If so, it is hardly consciously done. Paul was certainly familiar with much of the literature of his time, but it did not shape his ideas. I would that ye did reign More exactly, “And would at least that ye had come to reign (or become kings).” It is an unfulfilled wish about the past expressed by οπελον — ophelon and the aorist indicative instead of ει γαρ — ei gar and the aorist indicative (the ancient idiom). See Robertson, Grammar, p. 1003, for the construction with particle οπελον — ophelon (an unaugmented second aorist form). That we also might reign with you (ινα και ημεις υμιν συνβασιλευσωμεν — hina kai hēmeis humin sunbasileusōmen). Ironical contrast to χωρις ημων εβασιλευσατε — chōris hēmōn ebasileusate just before. Associative instrumental case of υμιν — humin after συν — suṅ f0). [source]
2 Corinthians 1:23 I call God for a record [τὸν Θεὸν ἐπικαλοῦμαι]
Rev., better, witness. A common classical idiom. Compare Plato: “Next will follow the choir of young men under the age of thirty, who will call upon the god Paean to testify to the truth of these words” (“Laws,” 664). Homer: “For the gods will be the best witnesses” (“Iliad,” xxii., 254). Compare Romans 1:9; Galatians 1:20; Philemon 1:8; 1 Thessalonians 2:5, 1 Thessalonians 2:10; Genesis 31:50, Sept. This particular form of expression occurs nowhere else in the New Testament. The verb is often translated appeal, as Acts 25:11, Acts 25:12. Also to call upon, in the sense of supplication, Romans 10:12, Romans 10:13, Romans 10:14; 1 Corinthians 1:2. [source]
2 Corinthians 1:14 As also ye did acknowledge us in part [κατως και επεγνωτε ημας απο μερους]
Gracious acknowledgment (second aorist active indicative of επιγνωσκω — epignōskō) to the original Pauline party (1 Corinthians 1:12; 1 Corinthians 3:4) that he had seemed to care so little for them. And now in his hour of victory he shows that, if he is their ground of glorying, they are his also (cf. 1 Thessalonians 2:19.; Philemon 2:16).sa120 [source]
2 Corinthians 1:23 But I call God for a witness upon my soul [Εγω δε μαρτυρα τον τεον επικαλουμαι επι την εμην πσυχην]
Solemn attestation, “calling heaven to witness is frequent in literature from Homer onwards” (Plummer). Thus God is described above (cf. 1 Thessalonians 2:5, 1 Thessalonians 2:10; Romans 1:9; Galatians 1:20; Philemon 1:8). [source]
2 Corinthians 7:8 Though I did regret [ει και μετεμελομην]
Imperfect indicative in the concessive clause. I was in a regretful mood at first. For I see (βλεπω γαρ — blepō gar). A parenthetical explanation of his present joy in their sorrow. B D do not have γαρ — gar The Latin Vulgate has videns (seeing) for βλεπων — blepōn For a season Cf. 1 Thessalonians 2:17. It was only “for an hour.” [source]
2 Corinthians 7:8 For a season [προς ωραν]
Cf. 1 Thessalonians 2:17. It was only “for an hour.” [source]
2 Corinthians 7:8 With my epistle [εν τηι επιστοληι]
The one referred to in 2 Corinthians 2:3. I do not regret it (ου μεταμελομαι — ou metamelomai). This verb really means “repent” (be sorry again) which meaning we have transferred to μετανοεω — metanoeō to change one‘s mind (not to be sorry at all). See note on Matthew 21:29; note on Matthew 27:3 for the verb μεταμελομαι — metamelomai to be sorry, to regret as here. Paul is now glad that he made them sorry. Though I did regret Imperfect indicative in the concessive clause. I was in a regretful mood at first. For I see (βλεπω γαρ — blepō gar). A parenthetical explanation of his present joy in their sorrow. B D do not have γαρ — gar The Latin Vulgate has videns (seeing) for βλεπων — blepōn For a season Cf. 1 Thessalonians 2:17. It was only “for an hour.” [source]
Galatians 6:2 Fulfill [ἀναπληρώσατε]
The verb denotes, not the filling up of a perfect vacancy, as the simple πληροῦν , but the supplying of what is lacking to fulness; the filling up of a partial void. Comp. 1 Corinthians 16:17; Philemon 2:30; 1 Thessalonians 2:16. [source]
Galatians 5:8 Him that calleth [τοῦ καλοῦντος]
Very often applied to God by Paul. See Romans 8:30; Romans 9:11; 1 Corinthians 1:9; 1 Corinthians 7:15; Galatians 1:15; 1 Thessalonians 2:121 Thessalonians 4:7; 1 Thessalonians 5:24; 2 Thessalonians 2:14. The persuasion to subject yourselves to the Jewish law does not proceed from him who called you to freedom in Christ. [source]
Galatians 5:7 Did hinder [ἐνέκοψεν]
See on 1 Peter 3:7. Comp. 1 Thessalonians 2:18; Romans 15:22. [source]
Galatians 5:6 Which worketh [ἐνεργουμένη]
See on 1 Thessalonians 2:13. Middle voice, comp. Romans 7:5; 2 Corinthians 1:6; 2 Corinthians 4:12; 2 Thessalonians 2:7; Ephesians 3:20. Not passive, as by many Roman Catholic expositors, faith which is wrought by love. [source]
Galatians 5:16 The lust [ἐπιθυμίαν]
Frequent in Paul, and usually in a bad sense; but see Philemon 1:23; 1 Thessalonians 2:17, and comp. Luke 22:15. The phrase lust or lusts of the flesh occurs also Ephesians 2:3; 2 Peter 2:18; 1 John 2:16. It means, not the mere sensual desire of the physical nature, but the desire which is peculiar to human nature without the divine Spirit. [source]
Galatians 4:3 Elements of the world [τὰ στοιχεῖα τοῦ κόσμου]
For the word στοιχεῖα in N.T. see Colossians 2:8, Colossians 2:20; Hebrews 5:12; 2 Peter 3:10, 2 Peter 3:12. See on 2 Peter 3:10. Interpretations differ. 1. Elements of knowledge, rudimentary religious ideas. See Hebrews 5:12. The meaning of world will then be, the material as distinguished from the spiritual realm. Elements of the world will be the crude beginnings of religion, suited to the condition of children, and pertaining to those who are not Christians: elementary religious truths belonging to mankind in general. Thus the Jewish economy was of the world as appealing to the senses, and affording only the first elements of a spiritual system. The child-heir was taught only faint outlines of spiritual truth, and was taught them by worldly symbols. 2. Elements of nature - of the physical world, especially the heavenly bodies. See 2 Peter 3:10, 2 Peter 3:12; Wisd. 7:17. According to this explanation, the point would be that the ordering of the religious life was regulated by the order of nature; “the days, months, times,” etc. (Galatians 4:10), as well as the heathen festivals, being dependent on the movements of the heavenly bodies. This was the patristic view (Ambrose, Augustine, Chrysostom, Theodoret). 3. The elements of the world are the personal, elemental spirits. This seems to be the preferable explanation, both here and in Colossians 2:8. According to Jewish ideas, all things had their special angels. In the Book of Jubilees, chapter 2, appear, the angel of the presence (comp. Isaiah 63:9); the angel of adoration; the spirits of the wind, the clouds, darkness, hail, frost, thunder and lightning, winter and spring, cold and heat. In the Book of Enoch, 82:10-14, appear the angels of the stars, who keep watch that the stars may appear at the appointed time, and who are punished if the stars do not appear (18:15). In the Revelation of John we find four angels of the winds (14:18); the angel of the waters (16:5); the angel in the sun (19:17). In Hebrews 1:7we read, “who maketh his angels winds.” Paul also recognizes elemental forces of the spiritual world. The thorn is “a messenger of Satan” (2 Corinthians 12:7); Satan prevents his journey to Thessalonica (1 Thessalonians 2:18); the Corinthian offender is to be “delivered to Satan” (1 Corinthians 5:5); the Kingdom of God is opposed by “principalities and powers” (1 Corinthians 15:24); Christians wrestle against “the rulers of the darkness of this world; against the spiritual hosts of wickedness in the upper regions” (Ephesians 6:12). In this passage the elements of the world are compared with overseers and stewards. This would seem to require a personal interpretation. In Galatians 4:8, “did service to them which by nature are no gods,” appears to be = “in bondage under the elements,” suggesting a personal interpretation of the latter. The Galatians had turned again to the observance of times and seasons (Galatians 4:10), which were controlled by the heavenly bodies and their spirits. -DIVIDER-
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Galatians 3:5 Worketh [ἐνεργῶν]
See on 1 Thessalonians 2:13. [source]
Galatians 2:8 He that wrought effectually [ὁ ἐνεργήσας]
See on 1 Thessalonians 2:13. Rev. omits effectually, but it is fairly implied in the verb. Comp. 1 Corinthians 12:6; Philemon 2:13; Colossians 1:29. The reference is to God, not to Christ. [source]
Galatians 1:6 Him that called [τοῦ καλέσαντος]
God. Not neuter and referring to the gospel. Calling, in the writings of the apostles, is habitually represented as God's work. See Romans 8:30; Romans 9:11; 1 Corinthians 1:9; Galatians 1:15; 1 Thessalonians 2:12; 1 Peter 1:15; 1 Peter 2:9; 2 Peter 1:3. [source]
Galatians 1:22 Which were in Christ []
See on 1 Thessalonians 2:14. [source]
Galatians 1:12 Of man [παρὰ ἀνθρώπου]
Better, from man. Παρὰ fromemphasizes the idea of transmission, and marks the connection between giver and receiver. Comp. 1 Thessalonians 2:13; 1 Thessalonians 4:1; 2 Timothy 3:14; Acts 10:22. In the Gospels and Acts παραλαμβάνειν usually means to take, in the sense of causing to accompany, as Matthew 4:5; Matthew 17:1; Mark 4:36, etc. Scarcely ever in the sense of receive: see Mark 7:4. In Paul only in the sense of receive, and only with παρὰ , with the single exception of 1 Corinthians 11:23( ἀπὸ ). The simple λαμβάνω usually with παρὰ , but with ἀπὸ , 1 John 2:27; 1 John 3:22. [source]
Galatians 3:5 Worketh miracles [energōn dunameis)]
On the word ενεργων δυναμεις — energeō see note on 1 Thessalonians 2:13; note on 1 Corinthians 12:6. It is a great word for God‘s activities (Philemon 2:13). “In you” (Lightfoot) is preferable to “among you” for ενεργεω — en humin (1 Corinthians 13:10; Matthew 14:2). The principal verb for “doeth he it” (εν υμιν — poiei) is not expressed. Paul repeats the contrast in Galatians 3:2 about “works of the law” and “the hearing of faith.” [source]
Galatians 4:29 So now [ουτος και νυν]
(ουτος και νυν — houtos kai nun) the Jews were persecuting Paul and all Christians (1 Thessalonians 2:15.). [source]
Galatians 5:2 I Paul [εγω Παυλος]
Asserts all his personal and apostolic authority. For both words see also 1 Thessalonians 2:16; 2 Corinthians 10:1; Colossians 1:23; Ephesians 3:1. [source]
Galatians 5:7 Who did hinder you? [τις υμας ενεκοπσεν]
First aorist active indicative of ενκοπτω — enkoptō to cut in on one, for all the world like our use of one cutting in on us at the telephone. For this late verb see note on Acts 24:4; note on 1 Thessalonians 2:18. Note the singular τις — tis There was some ringleader in the business. Some one “cut in” on the Galatians as they were running the Christian race and tried to trip them or to turn them. [source]
Galatians 5:16 The lust of the flesh [επιτυμιαν σαρκος]
Bad sense here as usual in Paul, but not so in 1 Thessalonians 2:17; Philemon 1:23. The word is just craving or longing (from επι τυμος — epithumos yearning after). [source]
Galatians 6:2 Fulfil [αναπληρωσατε]
First aorist active imperative of αναπληροω — anaplēroō to fill up, old word, and see note on Matthew 23:32; note 1 Thessalonians 2:16; and note 1 Corinthians 14:16. Some MSS. have future indicative (αναπληρωσετε — anaplērōsete). [source]
Philippians 4:1 Joy and crown [χαρὰ καὶ στέφανος]
Nearly the same phrase occurs 1 Thessalonians 2:19. The Philippian converts are his chaplet of victory, showing that he has not run in vain, Phlippians 2:16. For crown, see on Revelation 4:4; see on 1 Peter 5:4. [source]
Philippians 2:1 Comfort of love [παραμύθιον]
Rev., consolation. Only here in the New Testament. From παρά besideand μῦθος speechor word. Παρὰ has the same force as in παράκλησις exhortation(see on Luke 6:24); a word which comes to the side of one to stimulate or comfort him; hence an exhortation, an encouragement. So Plato: “Let this, then, be our exhortation concerning marriage” (“Laws,” 773). A motive of persuasion or dissuasion. Plato, speaking of the fear of disgrace, or of ill-repute, says. “The obedient nature will readily yield to such incentives ” (“Laws,” 880). Also an assuagement or abatement. So Sophocles: “Offspring of the noble, ye are come as the assuagement of my woes” (“Electra,” 130). Plato: “They say that to the rich are many consolations ” (“Republic,” 329). Plato also calls certain fruits stimulants ( παραμυθία ) of a sated appetite (“Critias,” 115). Here in the sense of incentive. As related to exhortation, exhortation uses incentive as a ground of appeal. Christ exhorts, appealing to love. Compare Phlippians 1:9sqq. See Romans 5:8; 1 Corinthians 13:4; 2 Corinthians 5:14; Galatians 5:13; Ephesians 5:2; 1 John 4:16, etc. The two verbs kindred to exhortation and incentive occur together at 1 Thessalonians 2:11. See on 1 Corinthians 14:3. Render here, if any incentive of love. [source]
Philippians 4:16 Once and again [και απαχ και δις]
“Both once and twice” they did it “even in Thessalonica” and so before Paul went to Corinth.” See the same Greek idiom in 1 Thessalonians 2:18. [source]
Colossians 4:3 Door of utterance [θύραν τοῦ λόγου]
Rev., better, a door for the world. Compare 1 Corinthians 16:9; 2 Corinthians 2:12; Revelation 3:8. See also entering in, 1 Thessalonians 1:9; 1 Thessalonians 2:1. And the parallel passage, Ephesians 6:19. There may be an allusion to a release from imprisonment. [source]
Colossians 1:10 Walk worthy [περιπατῆσαι ἀξίως]
The phrase occurs Ephesians 4:1; 1 Thessalonians 2:12. Rev. gives the correct adverbial rendering worthily. [source]
Colossians 1:10 To walk worthily of the Lord [περιπατησαι αχιως του Κυριου]
This aorist active infinitive may express purpose or result. Certainly this result is the aim of the right knowledge of God. “The end of all knowledge is conduct” (Lightfoot). See note on 1 Thessalonians 2:12; Philemon 1:27; Ephesians 4:1 for a like use of αχιως — axiōs (adverb) with the genitive. [source]
1 Thessalonians 5:24 That calleth [ὁ καλῶν]
the caller. The emphasis is on the person rather than on the act. Comp. Romans 9:11; Galatians 1:6, Galatians 1:15; Galatians 5:8; 1 Thessalonians 2:12; 1 Peter 5:10; James 1:5. [source]
1 Thessalonians 4:15 Shall not prevent [οὐ μὴ φθάσωμεν]
The A.V. misses the force of the double negative - shall in no wise prevent. Prevent in the older sense of anticipate, be beforehand with. See on Matthew 17:25, and see on 1 Thessalonians 2:16. The living shall not share the blessings of the advent sooner than the dead in Christ. [source]
1 Thessalonians 2:5 God is witness [θεὸς μάρτυς]
Comp. Romans 1:9; 2 Corinthians 1:23; Philemon 1:8; 1 Thessalonians 2:10. God or the Lord is witness is a common O.T. formula: see Genesis 31:44, Genesis 31:50; 1 Samuel 12:5, 1 Samuel 12:6; 1 Samuel 20:23, 1 Samuel 20:42; Wisd. 1:6. For testimony to his conduct, he appeals to the Thessalonians (as ye know )testimony to his motives, he appeals to God. Comp. 1 Thessalonians 2:10, where there is the double appeal. [source]
1 Thessalonians 2:2 Having been shamefully entreated [ὑβρισθέντες]
Comp. Luke href="/desk/?q=lu+18:32&sr=1">Luke 18:32; Acts 14:5. This may have been added because προπαθόντες alone might denote the experience of something good; but it is more probably intended as an expansion and illustration of that word. Paul's sensitiveness to personal indignity appears in the narrative in 1Thessalonians href="/desk/?q=1th+1:5&sr=1">1 Thessalonians 1:5, 1 Thessalonians 1:8; 1 Thessalonians 2:1, 1 Thessalonians 2:5, 1 Thessalonians 2:10, 1 Thessalonians 2:11; 1 Thessalonians 3:3, 1 Thessalonians 3:4, 1 Thessalonians 3:12; 1 Thessalonians 4:1, 1 Thessalonians 4:2, 1 Thessalonians 4:6, 1 Thessalonians 4:11; 1 Thessalonians 5:1, 1 Thessalonians 5:11; 2 Thessalonians 2:16; 2 Thessalonians 3:1, 2 Thessalonians 3:2. [source]
1 Thessalonians 1:9 Entering in [εἴσοδον]
Comp. 1 Thessalonians 2:1. The thought of 1 Thessalonians 1:5is resumed. The repetition of the word in 1 Thessalonians 2:1, and of in vain in 1 Thessalonians 3:5, may point to expressions in a letter of the Thessalonians. [source]
1 Thessalonians 1:3 Before our God and Father []
Const. with remembering, and comp. 1 Thessalonians 2:19; 1 Thessalonians 3:9. [source]
1 Thessalonians 1:10 The wrath to come [τῆς ὀργῆς τῆς ἐρχομένης]
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]
1 Thessalonians 1:4 Beloved by God [ηγαπημενοι υπο του τεου]
Perfect passive participle of αγαπαω — agapaō the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of αδελποι — adelphoi here (often in this Epistle as 1 Thessalonians 2:1, 1 Thessalonians 2:14, 1 Thessalonians 2:17; 1 Thessalonians 3:7; 1 Thessalonians 4:1, 1 Thessalonians 4:10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Judges 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2 Thessalonians 2:13 he quotes “beloved by the Lord” from Deuteronomy 33:12. The use of αδελποι — adelphoi for members of the same brotherhood can be derived from the Jewish custom (Acts 2:29, Acts 2:37) and the habit of Jesus (Matthew 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan‘s Vocabulary). Your election (την εκλογην υμων — tēn eklogēn humōn). That is the election of you by God. It is an old word from εκλεγομαι — eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη — eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη — eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
1 Thessalonians 1:5 How that [οτι]
It is not certain whether οτι — hoti here means “because” (θυια — quia) as in 2 Thessalonians 3:7; 1 Corinthians 2:14; Romans 8:27 or declarative οτι — hoti “how that,” knowing the circumstances of your election (Lightfoot) or explanatory, as in Acts 16:3; 1 Thessalonians 2:1; 1 Corinthians 16:15; 2 Corinthians 12:3.; Romans 13:11. [source]
1 Thessalonians 1:6 Imitators of us and of the Lord [μιμηται ημων και του κυριου]
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]
1 Thessalonians 1:6 In much affliction [εν τλιπσει πολληι]
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]
1 Thessalonians 2:5 Using words of flattery [εν λογωι κολακειας]
Literally, in speech of flattery or fawning. Old word, only here in N.T., from κολακς — kolaks a flatterer. An Epicurean, Philodemus, wrote a work Περι Κολακειας — Peri Kolakeias (Concerning Flattery). Milligan (Vocabulary, etc.) speaks of “the selfish conduct of too many of the rhetoricians of the day,” conduct extremely repugnant to Paul. The third time (1 Thessalonians 2:1, 1 Thessalonians 2:2, 1 Thessalonians 2:5) he appeals to their knowledge of his work in Thessalonica. Frame suggests “cajolery.” [source]
1 Thessalonians 2:16 To fill up their sins alway [εις το αναπληρωσαι αυτων τας αμαρτιας παντοτε]
Another example of εις το — eis to and the infinitive as in 1 Thessalonians 2:12. It may either be God‘s conceived plan to allow the Jews to go on and fill up (αναπληρωσαι — anaplērōsai note ανα — ana fill up full, old verb) or it may be the natural result from the continual (παντοτε — pantote) sins of the Jews. [source]
1 Thessalonians 3:1 We thought it good [ηυδοκησαμεν]
Either literary plural as in 1 Thessalonians 2:18 or Paul and Silas as more likely. If so, both Timothy and Silas came to Athens (Acts 17:15.), but Timothy was sent (we sent, επεμπσαμεν — epempsamen 1 Thessalonians 3:2) right back to Thessalonica and later Paul sent Silas on to Beroea or Thessalonica (1 Thessalonians 2:5, I sent, επεμπσα — epempsa). Then both Silas and Timothy came from Macedonia to Corinth (Acts 18:5). Alone (μονοι — monoi). Including Silas. [source]
1 Thessalonians 1:6 Having received the word [δεχαμενοι τον λογον]
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]
1 Thessalonians 1:10 Whom he raised from the dead [ον ηγειρεν εκ των νεκρων]
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]
1 Thessalonians 1:10 Jesus which delivereth us from the wrath to come [Ιησουν τον ρυομενον ημας εκ της οργης της ερχομενης]
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]
1 Thessalonians 2:1 For yourselves know [αυτοι γαρ οιδατε]
This explanatory γαρ — gar takes up in 1 Thessalonians 2:1-12 the allusion in 1 Thessalonians 1:9 about the “report” concerning the entrance Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the οτι ου κενη γεγονεν — hoti clause that it hath not been found vain Literally, that it has not become empty. Second perfect active (completed state) of Κενος — ginomai Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: Non inanis, sed plena virtutis. Cf. 1 Thessalonians 1:5. ματαιος — Kenos is hollow, empty, while κενον το κηρυγμα — mataios is fruitless, ineffective. In 1 Corinthians 15:14, 1 Corinthians 15:17 Paul speaks of ματαια η πιστις — kenon to kērugma (empty the preaching) and mataia hē pistis (vain the faith). One easily leads to the other. [source]
1 Thessalonians 2:16 That they may be saved [ινα σωτωσιν]
Final use of ινα — hina with first aorist passive subjunctive of σωζω — sōzō old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope. To fill up their sins alway (εις το αναπληρωσαι αυτων τας αμαρτιας παντοτε — eis to anaplērōsai autōn tas hamartias pantote). Another example of εις το — eis to and the infinitive as in 1 Thessalonians 2:12. It may either be God‘s conceived plan to allow the Jews to go on and fill up (αναπληρωσαι — anaplērōsai note ανα — ana fill up full, old verb) or it may be the natural result from the continual (παντοτε — pantote) sins of the Jews. Is come First aorist (timeless aorist) active indicative of πτανω — phthanō which no longer means to come before as in 1 Thessalonians 4:15 where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active επτακεν — ephthaken prophetic perfect of realization already. Frame translates it: “But the wrath has come upon them at last.” This is the most likely meaning of εις τελος — eis telos Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. Tristis exitus, Bengel calls it. Paul speaks out of a sad experience. [source]
1 Thessalonians 5:23 Without blame [α]
Old adverb Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. At the coming (en tēi parousiāi). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1 Thessalonians 2:19). [source]
1 Thessalonians 5:23 At the coming [en tēi parousiāi)]
The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1 Thessalonians 2:19). [source]
1 Thessalonians 5:23 Sanctify you [αγιασαι υμας]
First aorist active optative in a wish for the future. New verb in lxx and N.T. for the old αγιζω — hagizō to render or to declare holy Predicate adjective in plural (ολος — holos whole, τελος — telos end), not adverb ολοτελως — holotelōs Late word in Plutarch, Hexapla, and in inscription a.d. 67 (Moulton and Milligan, Vocabulary). Here alone in N.T. Here it means the whole of each of you, every part of each of you, “through and through” (Luther), qualitatively rather than quantitatively. Your spirit and soul and body Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul‘s Epistles. Both believers and unbelievers have an inner man (soul πσυχη — psuchē mind νους — nous heart καρδια — kardia the inward man ο εσω αντρωπος — ho esō anthrōpos) and the outer man But the believer has the Holy Spirit of God, the renewed spirit of man (1 Corinthians 2:11; Romans 8:9-11). Be preserved entire (ολοκληρον — holoklēron tērētheiē). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as “an undivided whole” (Frame), prayer for the consecration of both body and soul (cf. 1 Corinthians 6). The adjective ολος — holoklēron is in predicate and is an old form and means complete in all its parts (κληρος — holos whole, Τελειος — klēros lot or part). There is to be no deficiency in any part. τελος — Teleios (from αμεμπτως — telos end) means final perfection. Without blame Old adverb Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. At the coming (en tēi parousiāi). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1 Thessalonians 2:19). [source]
1 Thessalonians 5:23 Your spirit and soul and body [υμων το πνευμα και η πσυχη και το σωμα]
Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul‘s Epistles. Both believers and unbelievers have an inner man (soul πσυχη — psuchē mind νους — nous heart καρδια — kardia the inward man ο εσω αντρωπος — ho esō anthrōpos) and the outer man But the believer has the Holy Spirit of God, the renewed spirit of man (1 Corinthians 2:11; Romans 8:9-11). Be preserved entire (ολοκληρον — holoklēron tērētheiē). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as “an undivided whole” (Frame), prayer for the consecration of both body and soul (cf. 1 Corinthians 6). The adjective ολος — holoklēron is in predicate and is an old form and means complete in all its parts (κληρος — holos whole, Τελειος — klēros lot or part). There is to be no deficiency in any part. τελος — Teleios (from αμεμπτως — telos end) means final perfection. Without blame Old adverb Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. At the coming (en tēi parousiāi). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1 Thessalonians 2:19). [source]
2 Thessalonians 1:9 Glory of his power [δόξης τῆς ἰσχύος αὐτοῦ]
For glory see on 1 Thessalonians 2:12. Ἱσχὺς powernot often in Paul. It is indwelling power put forth or embodied, either aggressively or as an obstacle to resistance: physical power organized or working under individual direction. An army and a fortress are both ἰσχυρὸς. The power inhering in the magistrate, which is put forth in laws or judicial decisions, is ἰσχὺς , and makes the edicts ἰσχυρὰ validand hard to resist. Δύναμις is the indwelling power which comes to manifestation in ἰσχὺς The precise phrase used here does not appear elsewhere in N.T. In lxx, Isaiah 2:10, Isaiah 2:19, Isaiah 2:21. The power ( δύναμις ) and glory of God are associated in Matthew 24:30; Mark 13:26; Luke 21:27; Revelation 4:11; Revelation 19:1. Comp. κράτος τῆς δόξης αὐτοῦ strengthof his glory, Colossians 1:11. Additional Note on ὄλεθρον αἰώνιον eternaldestruction, 2 Thessalonians 1:9 Ἁιών transliterated eon is a period of time of longer or shorter duration, having a beginning and an end, and complete in itself. Aristotle ( περὶ οὐρανοῦ , i. 9,15) says: “The period which includes the whole time of each one's life is called the eon of each one.” Hence it often means the life of a man, as in Homer, where one's life ( αἰών ) is said to leave him or to consume away (Il. v. 685; Od. v. 160). It is not, however, limited to human life; it signifies any period in the course of events, as the period or age before Christ; the period of the millennium; the mytho-logical period before the beginnings of history. The word has not “a stationary and mechanical value” (De Quincey). It does not mean a period of a fixed length for all cases. There are as many eons as entities, the respective durations of which are fixed by the normal conditions of the several entities. There is one eon of a human life, another of the life of a nation, another of a crow's life, another of an oak's life. The length of the eon depends on the subject to which it is attached. It is sometimes translated world; world representing a period or a series of periods of time. See Matthew 12:32; Matthew 13:40, Matthew 13:49; Luke 1:70; 1 Corinthians 1:20; 1 Corinthians 2:6; Ephesians 1:21. Similarly οἱ αἰῶνες theworlds, the universe, the aggregate of the ages or periods, and their contents which are included in the duration of the world. 1 Corinthians 2:7; 1 Corinthians 10:11; Hebrews 1:2; Hebrews 9:26; Hebrews 11:3. -DIVIDER-
-DIVIDER-
The word always carries the notion of time, and not of eternity. It always means a period of time. Otherwise it would be impossible to account for the plural, or for such qualifying expressions as this age, or the age to come. It does not mean something endless or everlasting. To deduce that meaning from its relation to ἀεί is absurd; for, apart from the fact that the meaning of a word is not definitely fixed by its derivation, ἀεί does not signify endless duration. When the writer of the Pastoral Epistles quotes the saying that the Cretans are always ( ἀεί ) liars (Titus 1:12), he surely does not mean that the Cretans will go on lying to all eternity. See also Acts 7:51; 2 Corinthians 4:11; 2 Corinthians 6:10; Hebrews 3:10; 1 Peter 3:15. Ἁεί means habitually or continually within the limit of the subject's life. In our colloquial dialect everlastingly is used in the same way. “The boy is everlastingly tormenting me to buy him a drum.”-DIVIDER-
In the New Testament the history of the world is conceived as developed through a succession of eons. A series of such eons precedes the introduction of a new series inaugurated by the Christian dispensation, and the end of the world and the second coming of Christ are to mark the beginning of another series. See Ephesians 3:11. Paul contemplates eons before and after the Christian era. Ephesians 1:21; Ephesians 2:7; Ephesians 3:9, Ephesians 3:21; 1 Corinthians 10:11; comp. Hebrews 9:26. He includes the series of eons in one great eon, ὁ αἰὼν τῶν αἰώνων theeon of the eons (Ephesians 3:21); and the author of the Epistle to the Hebrews describes the throne of God as enduring unto the eon of the eons (Hebrews 1:8). The plural is also used, eons of the eons, signifying all the successive periods which make up the sum total of the ages collectively. Romans 16:27; Galatians 1:5; Philemon 4:20, etc. This plural phrase is applied by Paul to God only. -DIVIDER-
-DIVIDER-
The adjective αἰώνιος in like manner carries the idea of time. Neither the noun nor the adjective, in themselves, carry the sense of endless or everlasting. They may acquire that sense by their connotation, as, on the other hand, ἀΐ̀διος , which means everlasting, has its meaning limited to a given point of time in Judges 1:6. Ἁιώνιος means enduring through or pertaining to a period of time. Both the noun and the adjective are applied to limited periods. Thus the phrase εἰς τὸν αἰῶνα , habitually rendered forever, is often used of duration which is limited in the very nature of the case. See, for a few out of many instances, lxx, Exodus 21:6; Exodus 29:9; Exodus 32:13; Joshua 14:9; 1 Samuel 8:13; Leviticus 25:46; Deuteronomy 15:17; 1 Chronicles 28:4. See also Matthew 21:19; John 13:8; 1 Corinthians 8:13. The same is true of αἰώνιος . Out of 150 instances in lxx, four-fifths imply limited duration. For a few instances see Genesis 48:4; Numbers 10:8; Numbers 15:15; Proverbs 22:28; Jonah 2:6; Habakkuk 3:6; Isaiah 61:8. -DIVIDER-
-DIVIDER-
Words which are habitually applied to things temporal or material can not carry in themselves the sense of endlessness. Even when applied to God, we are not forced to render αἰώνιος everlastingOf course the life of God is endless; but the question is whether, in describing God as αἰώνιος , it was intended to describe the duration of his being, or whether some different and larger idea was not contemplated. That God lives longer than men, and lives on everlastingly, and has lived everlastingly, are, no doubt, great and significant facts; yet they are not the dominant or the most impressive facts in God's relations to time. God's eternity does not stand merely or chiefly for a scale of length. It is not primarily a mathematical but a moral fact. The relations of God to time include and imply far more than the bare fact of endless continuance. They carry with them the fact that God transcends time; works on different principles and on a vaster scale than the wisdom of time provides; oversteps the conditions and the motives of time; marshals the successive eons from a point outside of time, on lines which run out into his own measureless cycles, and for sublime moral ends which the creature of threescore and ten years cannot grasp and does not even suspect. -DIVIDER-
-DIVIDER-
There is a word for everlasting if that idea is demanded. That αἰώνιος occurs rarely in the New Testament and in lxx does not prove that its place was taken by αἰώνιος . It rather goes to show that less importance was attached to the bare idea of everlastingness than later theological thought has given it. Paul uses the word once, in Romans 1:20, where he speaks of “the everlasting power and divinity of God.” In Romans 16:26he speaks of the eternal God ( τοῦ αἰωνίου θεοῦ ); but that he does not mean the everlasting God is perfectly clear from the context. He has said that “the mystery” has been kept in silence in times eternal ( χρόνοις αἰωνίοις ), by which he does not mean everlasting times, but the successive eons which elapsed before Christ was proclaimed. God therefore is described as the God of the eons, the God who pervaded and controlled those periods before the incarnation. To the same effect is the title ὁ βασιλεὺς τῶν αἰώνων theKing of the eons, applied to God in 1 Timothy 1:17; Revelation 15:3; comp. 2Timothy href="/desk/?q=2ti+1:9&sr=1">2 Timothy 1:9; Titus 1:2), cannot mean before everlasting times. To say that God bestowed grace on men, or promised them eternal life before endless times, would be absurd. The meaning is of old, as Luke 1:70. The grace and the promise were given in time, but far back in the ages, before the times of reckoning the eons. -DIVIDER-
-DIVIDER-
Ζωὴ αἰώνιος eternallife, which occurs 42 times in N.T., but not in lxx, is not endless life, but life pertaining to a certain age or eon, or continuing during that eon. I repeat, life may be endless. The life in union with Christ is endless, but the fact is not expressed by αἰώνιος . Κόλασις αἰώνιος , rendered everlasting punishment (Matthew 25:46), is the punishment peculiar to an eon other than that in which Christ is speaking. In some cases ζωὴ αἰώνιος does not refer specifically to the life beyond time, but rather to the eon or dispensation of Messiah which succeeds the legal dispensation. See Matthew 19:16; John 5:39. John says that ζωὴ αἰώνιος is the present possession of those who believe on the Son of God, John 3:36; John 5:24; John 6:47, John 6:64. The Father's commandment is ζωὴ αἰώσιος , John 12:50; to know the only true God and Jesus Christ is ζωὴ αἰώνιος , John 17:3. -DIVIDER-
-DIVIDER-
Bishop Westcott very justly says, commenting upon the terms used by John to describe life under different aspects: “In considering these phrases it is necessary to premise that in spiritual things we must guard against all conclusions which rest upon the notions of succession and duration. 'Eternal life' is that which St. Paul speaks of as ἡ ὄντως ζωὴ thelife which is life indeed, and ἡ ζωὴ τοῦ θεοῦ thelife of God. It is not an endless duration of being in time, but being of which time is not a measure. We have indeed no powers to grasp the idea except through forms and images of sense. These must be used, but we must not transfer them as realities to another order.”-DIVIDER-
Thus, while αἰώνιος carries the idea of time, though not of endlessness, there belongs to it also, more or less, a sense of quality. Its character is ethical rather than mathematical. The deepest significance of the life beyond time lies, not in endlessness, but in the moral quality of the eon into which the life passes. It is comparatively unimportant whether or not the rich fool, when his soul was required of him (Luke 12:20), entered upon a state that was endless. The principal, the tremendous fact, as Christ unmistakably puts it, was that, in the new eon, the motives, the aims, the conditions, the successes and awards of time counted for nothing. In time, his barns and their contents were everything; the soul was nothing. In the new life the soul was first and everything, and the barns and storehouses nothing. The bliss of the sanctified does not consist primarily in its endlessness, but in the nobler moral conditions of the new eon, - the years of the holy and eternal God. Duration is a secondary idea. When it enters it enters as an accompaniment and outgrowth of moral conditions. -DIVIDER-
-DIVIDER-
In the present passage it is urged that ὄλεθρον destructionpoints to an unchangeable, irremediable, and endless condition. If this be true, if ὄλεθρος isextinction, then the passage teaches the annihilation of the wicked, in which case the adjective αἰώνιος is superfluous, since extinction is final, and excludes the idea of duration. But ὄλεθρος does not always mean destruction or extinction. Take the kindred verb ἀπόλλυμι todestroy, put an end to, or in the middle voice, to be lost, to perish. Peter says, “the world being deluged with water, perished ” ( ἀπολοῦνται 2 Peter 3:6); but the world did not become extinct, it was renewed. In Hebrews 1:11, Hebrews 1:12quoted from Isaiah href="/desk/?q=isa+51:6&sr=1">Isaiah 51:6, Isaiah 51:16; Isaiah 65:17; Isaiah 66:22; 2 Peter 3:13; Revelation 21:1. Similarly, “the Son of man came to save that which was lost ” ( ἀπολωλός ), Luke 19:10. Jesus charged his apostles to go to the lost ( ἀπολωλότα ) sheep of the house of Israel, Matthew 10:6, comp. Matthew 15:24. “He that shall lose ( ἀπολέσῃ ) his life for my sake shall find it,” Matthew 16:25. Comp. Luke 15:6, Luke 15:9, Luke 15:32. -DIVIDER-
-DIVIDER-
In this passage the word destruction is qualified. It is “destruction from the presence of the Lord and from the glory of his power, “ at his second coming, in the new eon. In other words, it is the severance, at a given point of time, of those who obey not the gospel from the presence and the glory of Christ. Ἁιώνιος may therefore describe this severance as continuing during the millennial eon between Christ's coming and the final judgment; as being for the wicked prolonged throughout that eon and characteristic of it, or it may describe the severance as characterizing or enduring through a period or eon succeeding the final judgment, the extent of which period is not defined. In neither case is αἰώνιος to be interpreted as everlasting or endless.sa180 [source]

2 Thessalonians 1:11 Your calling [τῆς κλήσεως]
Including both the act and the end of the Christian calling. Comp. Philemon 3:14; 1 Thessalonians 2:12; Ephesians 4:1. [source]
2 Thessalonians 1:5 To the end that you may be counted worthy [εις το καταχιωτηναι υμας]
Another example of εις το — eis to for purpose with first aorist passive infinitive from καταχιοω — kataxioō old verb, with accusative of general reference υμας — humas and followed by the genitive της βασιλειας — tēs basileias (kingdom of God). See note on 1 Thessalonians 2:12 for kingdom of God. For which ye also suffer (υπερ ης και πασχετε — huper hēs kai paschete). Ye also as well as we and the present tense means that it is still going on. [source]
2 Thessalonians 1:7 At the revelation of the Lord Jesus [εν τηι αποκαλυπσει του Κυριου Ιησου]
Here the Παρουσια — Parousia (1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 5:23) is pictured as a Revelation (Un-veiling, αποκαλυπσις — apȯkalupsis) of the Messiah as in 1 Corinthians 1:7, 1 Peter 1:7, 1 Peter 1:13 (cf. Luke 17:30). At this Unveiling of the Messiah there will come the recompense (2 Thessalonians 1:6) to the persecutors and the rest from the persecutions. This Revelation will be from heaven In Acts 7:30 the text is flame of fire where πυρος — puros is genitive (like Isaiah 66:15) rather than πλογος — phlogos as here (Exodus 3:2). [source]
2 Thessalonians 1:10 To be glorified [ενδοχαστηναι]
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]
2 Thessalonians 1:10 And to be marvelled at [και ταυμαστηναι]
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]
2 Thessalonians 1:10 That believed [τοις πιστευσασιν]
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]
2 Thessalonians 2:7 For the mystery of lawlessness doth already work [το γαρ μυστηριον ηδη ενεργειται της ανομιας]
See note on 1 Thessalonians 2:13 for ενεργειται — energeitai The genitive της ανομιας — tēs anomias (lawlessness) describes το μυστηριον — to mustērion (note emphatic position of both). This mystery But this secret will be “revealed” and then we shall understand clearly what Paul‘s meaning is here. [source]
2 Thessalonians 2:14 Whereunto [εις ο]
The goal, that is the final salvation Through our gospel God called the Thessalonians through Paul‘s preaching as he calls men now through the heralds of the Cross as God chose (cf. 1 Thessalonians 2:12; 1 Thessalonians 5:24). [source]
2 Thessalonians 3:6 In the name of the Lord Jesus Christ [εν ονοματι του κυριου Ιησου Χριστου]
Name (ονομα — onoma) here for authority of Jesus Christ with which compare through the Lord Jesus (δια του κυριου Ιησου — dia tou kuriou Iēsou) in 1 Thessalonians 4:2. For a full discussion of the phrase see the monograph of W. Heitmuller, Im Namen Jesu. Paul wishes his readers to realize the responsibility on them for their obedience to his command. That ye withdraw yourselves Present middle (direct) infinitive of στελλω — stellō old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with απο — apo and the ablative). In 2 Corinthians 8:20 the middle voice He calls him “brother” still. The adverb ατακτως — ataktōs is common in Plato and is here and 2 Thessalonians 3:11 alone in the N.T., though the adjective ατακτος — ataktos equally common in Plato we had in 1 Thessalonians 5:14 which see. Military term, out of ranks. And not after the tradition See note on 1 Thessalonians 2:15 for παραδοσιν — paradosin Which they received of us (ην παρελαβοσαν παρ ημων — hēn parelabosan par hēmōn). Westcott and Hort put this form of the verb (second aorist indicative third person plural of παραλαμβανω — paralambanō the οσαν — ̇osan form instead of ον — ̇on with slight support from the papyri, but in the lxx and the Boeotian dialect, Robertson, Grammar, pp. 335f.) in the margin with παρελαβετε — parelabete (ye received) in the text. There are five different readings of the verb here, the others being παρελαβον παρελαβε ελαβοσαν — parelabonparelabeelabosan f0). [source]
2 Thessalonians 3:6 That ye withdraw yourselves [στελλεσται υμας]
Present middle (direct) infinitive of στελλω — stellō old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with απο — apo and the ablative). In 2 Corinthians 8:20 the middle voice He calls him “brother” still. The adverb ατακτως — ataktōs is common in Plato and is here and 2 Thessalonians 3:11 alone in the N.T., though the adjective ατακτος — ataktos equally common in Plato we had in 1 Thessalonians 5:14 which see. Military term, out of ranks. And not after the tradition See note on 1 Thessalonians 2:15 for παραδοσιν — paradosin Which they received of us (ην παρελαβοσαν παρ ημων — hēn parelabosan par hēmōn). Westcott and Hort put this form of the verb (second aorist indicative third person plural of παραλαμβανω — paralambanō the οσαν — ̇osan form instead of ον — ̇on with slight support from the papyri, but in the lxx and the Boeotian dialect, Robertson, Grammar, pp. 335f.) in the margin with παρελαβετε — parelabete (ye received) in the text. There are five different readings of the verb here, the others being παρελαβον παρελαβε ελαβοσαν — parelabonparelabeelabosan f0). [source]
2 Thessalonians 3:6 And not after the tradition [και μη κατα την παραδοσιν]
See note on 1 Thessalonians 2:15 for παραδοσιν — paradosin Which they received of us (ην παρελαβοσαν παρ ημων — hēn parelabosan par hēmōn). Westcott and Hort put this form of the verb (second aorist indicative third person plural of παραλαμβανω — paralambanō the οσαν — ̇osan form instead of ον — ̇on with slight support from the papyri, but in the lxx and the Boeotian dialect, Robertson, Grammar, pp. 335f.) in the margin with παρελαβετε — parelabete (ye received) in the text. There are five different readings of the verb here, the others being παρελαβον παρελαβε ελαβοσαν — parelabonparelabeelabosan f0). [source]
1 Timothy 5:4 Before [ἐνώπιον]
Frequent in N.T., especially Luke and Revelation. It occurs 31 times in the phrases ἐνώπιον τοῦ Θεοῦ inthe sight of God, and ἐνώπιον κυρίου inthe sight of the Lord. olxx. Comp. ἔμπροσθεν τοῦ Θεοῦ before God. Acts 10:4; 1 Thessalonians 1:3; 1 Thessalonians 2:19; 1 Thessalonians 3:9, 1 Thessalonians 3:13. Not in Pastorals, and by Paul only 1Thessalonians the difference is trifling. Comp. 1 John 3:19and 1 John 3:22. [source]
1 Timothy 5:21 I charge [διαμαρτύρομαι]
In Paul 1 Thessalonians 4:6only. See on testifying, 1 Thessalonians 2:12. For this sense, adjure, see Luke 16:28; Acts 2:40; 2 Timothy 2:14. [source]
1 Timothy 4:15 Profiting [προκοπὴ]
Better, advance or progress. Only here and Philemon 1:12. The verb προκόπτειν in 2 Timothy 2:16; 2 Timothy 3:9, 2 Timothy 3:13. In lxx, see 2 Maccabees 8:8. The figure in the word is uncertain, but is supposed to be that of pioneers cutting ( κόπτω ) a way before ( πρὸ ) an army, and so furthering its advance. The opposite is ἐγκόπτειν to cut into, throw obstacles in the way, and so hinder. See Galatians href="/desk/?q=ga+5:7&sr=1">Galatians 5:7; 1 Thessalonians 2:18; 1 Peter 3:7. [source]
1 Timothy 3:6 Of the devil [τοῦ διαβόλου]
See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7the genitive διαβόλου isclearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Judges 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil. [source]
1 Timothy 1:20 I delivered unto Satan [παρεδωκα τωι Σαταναι]
See this very idiom (παραδουναι τωι Σαταναι — paradounai tōi Satanāi) in 1 Corinthians 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1 Thessalonians 2:18; 1 Corinthians 5:11; 2 Corinthians 2:11), though it is an obscure matter. [source]
1 Timothy 2:8 The men [τους ανδρας]
Accusative of general reference with the infinitive προσευχεσται — proseuchesthai The men in contrast to “women” Standing to pray. Note also οσιους — hosious used as feminine (so in Plato) with χειρας — cheiras instead of οσιας — hosias The point here is that only men should lead in public prayer who can lift up “clean hands” (morally and spiritually clean). See Luke 24:50. Adverb οσιως — hosiōs in 1 Thessalonians 2:10 and οσιοτης — hosiotēs in Ephesians 4:24. Without wrath and disputing See note on Philemon 2:14. [source]
1 Timothy 1:20 Alexander [Αλεχανδρος]
Probably the same as the one in 2 Timothy 4:14, but not the Jew of that name in Acts 19:33, unless he had become a Christian since then. I delivered unto Satan (παρεδωκα τωι Σαταναι — paredōka tōi Satanāi). See this very idiom (παραδουναι τωι Σαταναι — paradounai tōi Satanāi) in 1 Corinthians 5:5. It is a severe discipline of apostolic authority, apparently exclusion and more than mere abandonment (1 Thessalonians 2:18; 1 Corinthians 5:11; 2 Corinthians 2:11), though it is an obscure matter. That they might be taught not to blaspheme Purpose clause with ινα — hina and first aorist passive subjunctive of παιδευω — paideuō For this use of this common late verb, see note on 1 Corinthians 11:32; 2 Corinthians 6:9. [source]
1 Timothy 2:8 Lifting up holy hands [επαιροντας οσιους χειρας]
Standing to pray. Note also οσιους — hosious used as feminine (so in Plato) with χειρας — cheiras instead of οσιας — hosias The point here is that only men should lead in public prayer who can lift up “clean hands” (morally and spiritually clean). See Luke 24:50. Adverb οσιως — hosiōs in 1 Thessalonians 2:10 and οσιοτης — hosiotēs in Ephesians 4:24. [source]
2 Timothy 2:14 Charging [διαμαρτυρόμενος]
In Paul only 1 Thessalonians 4:6. Very frequent in Acts. See on Acts 2:40; see on Acts 20:23. The sense is rather conjuring them by their loyalty to God. Paul uses the simple μαρτύρεσθαι in a similar sense. See Galatians 5:3; 1 Thessalonians 2:12(note); Ephesians 4:17. [source]
2 Timothy 2:15 Study [σπούδασον]
Originally, make haste. In Paul, Galatians 2:10; Ephesians 4:3(note); 1 Thessalonians 2:17. [source]
2 Timothy 1:9 Called [καλέσαντος]
Comp. 1 Timothy 6:12, and see Romans 8:30; Romans 9:11; 1 Corinthians 1:9; Galatians 1:6; 1 Thessalonians 2:12. It is Paul's technical term for God's summoning men to salvation. In Paul the order is reversed: called, saved. [source]
2 Timothy 1:3 That without ceasing [ὡς ἀδιάλειπτον]
The passage is much involved. Note (1) that χάριν ἔχω τῷ θεῷ Ithank God must have an object. (2) That object cannot be that he unceasingly remembers Timothy in his prayers. (3) That object, though remote, is ὑπόμνησιν λαβὼν whenI received reminder (2 Timothy 1:5). He thanks God as he is reminded of the faith of Timothy's ancestors and of Timothy himself. Rend. freely, “I thank God whom I serve from my forefathers with pure conscience, as there goes along with my prayers an unceasing remembrance of thee, and a daily and nightly longing, as I recall thy tears, to see thee, that I may be filled with joy - I thank God, I say, for that I have been reminded of the unfeigned faith that is in thee,” etc. Ἀδιάλειπτον unceasingonly here and Romans 9:2. Ἁδιαλείπτως , Romans 1:9; 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17. [source]
2 Timothy 1:3 In a pure conscience [εν καταραι συνειδησει]
See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον — adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως — adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως — adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). Remembrance Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]
2 Timothy 1:9 Called us with a holy calling [καλεσαντος κλησει αγιαι]
Probably dative, “to a holy calling.” Κλησις — Klēsis here apparently not the invitation, but the consecrated service, “the upward calling” (Philemon 3:14). See note on 1 Corinthians 7:20; Ephesians 4:1, Ephesians 4:4 for the use of καλεω — kaleō with κλησις — klēsis Paul often uses καλεω — kaleō of God‘s calling men (1 Thessalonians 2:12; 1 Corinthians 1:9; Galatians 1:6; Romans 8:20; Romans 9:11). [source]
2 Timothy 1:3 Whom I serve from my forefathers [ωι λατρευω απο προγονων]
The relative ωι — hōi is the dative case with λατρευω — latreuō (see note on Romans 1:9 for this verb), progressive present (I have been serving). For προγονων — progonōn (forefathers) see note on 1 Timothy 5:4. Paul claims a pious ancestry as in Acts 24:14; Acts 26:5; Galatians 2:14; Philemon 3:4-7. In a pure conscience (εν καταραι συνειδησει — en katharāi suneidēsei). See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον — adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως — adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως — adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). -DIVIDER-
Remembrance (μνειαν — mneian). Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]

2 Timothy 2:9 I suffer hardship [κακοπατω]
“I suffer evil.” Old compound “Up to bonds.” A common experience with Paul (2 Corinthians 11:23; Philemon 1:7, Philemon 1:13, Philemon 1:14; Colossians 4:18). As a malefactor One of the charges made against Paul. Is not bound (ou dedetai). Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
2 Timothy 2:9 As a malefactor [κακον εργω]
One of the charges made against Paul. Is not bound (ou dedetai). Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
2 Timothy 2:9 Is not bound [ou dedetai)]
Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
2 Timothy 2:15 Give diligence [σπουδασον]
First aorist active imperative of σπουδαζω — spoudazō old word, as in 1 Thessalonians 2:17; Galatians 2:10. [source]
2 Timothy 4:17 And that all the Gentiles might hear [και ακουσωσιν παντα τα ετνη]
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]
2 Timothy 4:17 I was delivered out of the mouth of the lion [ερυστην εκ στοματος λεοντος]
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]
2 Timothy 4:17 Strengthened me [ενεδυναμωσεν με]
“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]
Titus 2:8 That cannot be condemned [ἀκατάγνωστον]
N.T.ooClass. See Mark href="/desk/?q=mr+15:39&sr=1">Mark 15:39. The heathen opposer is meant. Comp. blasphemed, Titus 2:5, and 1 Timothy 6:1. Ἑναντίος contraryin Paul only 1 Thessalonians 2:15. [source]
Hebrews 9:15 They which are called [οἱ κεκλημένοι]
Without regard to nationality. The scope of the new covenant was wider than that of the old. Comp. Acts 2:39. In Hebrews 3:1, the readers are addressed as “partakers of a heavenly calling,” which corresponds with “eternal inheritance” here. Those who obtain this inheritance are designated as “called.” See Ephesians 1:18; 1 Thessalonians 2:12; 1 Thessalonians 5:24; 1 Peter 3:9. [source]
Hebrews 4:2 The word preached [ὁ λόγος τῆς ἀκοῆς]
Lit. the word of the message. See on 1 Thessalonians 2:13. [source]
Hebrews 2:1 To the things which we have heard [τοῖς ἀκουσθεῖσιν]
Lit. to the things which were heard, that is, from the messengers of the gospel. Comp. the phrase ὁ λόγος τῆς ἀκοῆς theword of hearing, Hebrews 4:2; 1 Thessalonians 2:13. Ἐυαγγέλιον gospeldoes not occur in the Epistle, and εὐαγγελίζεσθαι toproclaim good tidings, only twice. [source]
Hebrews 3:6 The confidence and the rejoicing of the hope [τὴν παρρησίαν καὶ τὸ καύχημα τῆς ἐλπίδος]
The combination confidence and rejoicing N.T.oRejoicing or boasting of hope N.T.obut comp. 1 Thessalonians 2:19. For παρρησία confidencesee on 1 Timothy 3:13. The entire group of words, καύχημα groundof glorying, καύχησις actof glorying, and καυχᾶσθαι toglory, is peculiarly Pauline. Outside of the Pauline letters καυχᾶσθαι occurs only James 1:9; James 4:16; καύχησις only James 4:16; and καύχημα only here. The thought here is that the condition of being and continuing the house of God is the holding fast of the hope in Christ ( ἐλπίδος of the object of hope) and in the consummation of God's kingdom in him; making these the ground of boasting, exultantly confessing and proclaiming this hope. There must be, not only confidence, but joyful confidence. Comp. Romans 5:3; Ephesians 3:12, Ephesians 3:13; Philemon 3:3. [source]
Hebrews 12:10 For a few days [πρὸς ὀλίγας ἡμέρας]
This clause is directly related to be in subjection to the father of spirits and live, and points a contrast. On the one hand, subjection to the Father of spirits, the source of all life, has an eternal significance. Subjection to his fatherly discipline means, not only the everlasting life of the future, but present life, eternal in quality, developed even while the discipline is in progress. Subjection to the Father of spirits and life go together. On the other hand, the discipline of the human father is brief in duration, and its significance is confined to the present life. In other words, the offset to for a few days is in Hebrews 12:9. To read for a few days into the two latter clauses of the verse which describes the heavenly discipline, and to say that both the chastening of the earthly and of the heavenly father are of brief duration, is to introduce abruptly into a sharp contrast between the two disciplines a point of resemblance. The dominant idea in πρὸς is not mere duration, but duration as related to significance: that is to say, “for a few days” means, during just that space of time in which the chastisement had force and meaning. See, for instances, Luke 8:13; John 5:35; 1 Thessalonians 2:17; 2 Corinthians 7:8. The few days can scarcely refer to the whole lifetime, since, even from the ancient point of view of the continuance of parental authority, parental discipline is not applied throughout the lifetime. It signifies rather the brief period of childhood and youth. [source]
Hebrews 13:18 Honestly [καλως]
Nobly, honourably. Apparently the writer is conscious that unworthy motives have been attributed to him. Cf. Paul in 1 Thessalonians 2:18; 2 Corinthians 1:11., 2 Corinthians 1:17 [source]
Hebrews 4:2 For indeed we have had good tidings preached unto us [και γαρ εσμεν ευηγγελισμενοι εσμεν]
Periphrastic perfect passive indicative of ευαγγελιζω — euaggelizō (from ευαγγελιον — euaggelion good news, glad tidings) to bring good news, used here in its original sense as in Hebrews 4:6 of the Israelites Even as also they See Hebrews 4:6. We have the promise of rest as the Israelites had. The parallel holds as to the promise, the privilege, the penalty. The word of hearing As in 1 Thessalonians 2:13. Genitive ακοης — akoēs describing λογος — logos the word marked by hearing (the word heard). Because they were not united by faith with them that heard Μη — Mē the usual negative of the participle. A very difficult phrase. The text is uncertain whether the participle (perfect passive of συνκεραννυμι — sunkerannumi old verb to mix together) ends in -ος — os agreeing with λογος — logos or -ους — ous agreeing with εκεινους — ekeinous (them). Taking it in -ους — ous the translation is correct. Πιστει — Pistei is in the instrumental case and τοις ακουσασιν — tois akousasin in the associative instrumental after συν — sun f0). [source]
Hebrews 4:11 Let us therefore give diligence [σπουδασωμεν ουν]
Volitive subjunctive aorist of σπουδαζω — spoudazō old verb to hasten (2 Timothy 4:9), to be eager and alert (1 Thessalonians 2:17). The exhortation has a warning like that in Hebrews 4:1. That no man fall Negative purpose with ινα μη — hina mē and the second aorist active subjunctive of πιπτω — piptō to fall. After the same example of disobedience The unbelief is like that seen in the Israelites (Hebrews 3:12, Hebrews 3:18; Hebrews 4:2). υποδειγμα — Hupodeigma is a late word from υποδεικνυμι — hupodeiknumi (Matthew 3:7) and means a copy (John 13:15; James 5:10). The Israelites set a terrible example and it is so easy to copy the bad examples. [source]
Hebrews 6:12 That ye be not sluggish [ινα μη νωτροι γενηστε]
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]
James 4:16 Glorying [καυχησις]
Act of glorying, late word from καυχαομαι — kauchaomai good if for Christ (1 Thessalonians 2:19), bad if for self as here. [source]
James 5:7 Until the coming of the Lord [ο γεωργος]
The second coming of Christ he means, the regular phrase here and in James 5:8 for that idea (Matthew 24:3, Matthew 24:37, Matthew 24:39; 1 Thessalonians 2:19, etc.).The husbandman (γη εργω — ho geōrgos). The worker in the ground (εκδεχεται — gēεκδεχομαι — ergō) as in Matthew 21:33.Waiteth for Present middle indicative of τιμη — ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι — timion). Old adjective from μακροτυμεω — timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως — makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω — heōs labēi). Temporal clause of the future with προμον και οπσιμον — heōs and the second aorist active subjunctive of υετον — lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω — hueton Acts 14:17) is absent from the best MSS. The adjective προμος — pro(from πρως — prōearly) occurs here only in N.T., though old in the form οπσιμον — proand οπσε — prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
1 Peter 3:7 Hindered [ἐγκόπτεσθαι]
So A. V. and Rev., and the best texts, and the majority of commentators. The word means, literally, to knock in; make an incision into; and hence, generally, to hinder or thwart (Galatians 5:7; 1 Thessalonians 2:18). Some, however, read ἐκκόπτεσθαι , to cut off or destroy. [source]
3 John 1:6 After a godly sort [ἀξίως τοῦ Θεοῦ]
Lit., worthily of God. So Rev. Compare 1 Thessalonians 2:12; Colossians 1:10. [source]
3 John 1:6 Worthily of God [αχιως του τεου]
Precisely this phrase in 1 Thessalonians 2:12 and the genitive with αχιως — axiōs also in Romans 16:2; Philemon 1:27; Colossians 1:10; Ephesians 4:1. See John 13:20 for Christ‘s words on the subject. “Since they are God‘s representatives, treat them as you would God” (Holtzmann). From Homer‘s time (Od. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in Romans 15:24; Titus 3:13. [source]
3 John 1:6 Thou wilt do well [καλως ποιησεις]
Future active of ποιεω — poieō with adverb καλως — kalōs a common polite phrase in letters (papyri) like our “please.” See also Acts 10:33; James 2:19; 1 Corinthians 7:37.; Philemon 4:14; 2 Peter 1:19.To set forward on their journey (προπεμπσας — propempsas). First aorist active participle (simultaneous action) of προπεμπω — propempō to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13.Worthily of God Precisely this phrase in 1 Thessalonians 2:12 and the genitive with αχιως — axiōs also in Romans 16:2; Philemon 1:27; Colossians 1:10; Ephesians 4:1. See John 13:20 for Christ‘s words on the subject. “Since they are God‘s representatives, treat them as you would God” (Holtzmann). From Homer‘s time (Od. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in Romans 15:24; Titus 3:13. [source]
Revelation 2:10 A crown [τὸν στέφανον]
Rev., rightly, “the crown.” See on 1 Peter 5:4; see on James 1:12. Crown is used with a variety of words: crown of righteousness (2 Timothy 4:8); glory (1 Peter 5:4); beauty Isaiah 62:3, Sept., A.V., glory ); pride (Isaiah 28:1); rejoicing (1 Thessalonians 2:19). [source]

What do the individual words in 1 Thessalonians 2:1 mean?

You yourselves for know brothers the coming of us - to you that not in vain has been
Αὐτοὶ γὰρ οἴδατε ἀδελφοί τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς ὅτι οὐ κενὴ γέγονεν

Αὐτοὶ  You  yourselves 
Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Plural
Root: αὐτός  
Sense: himself, herself, themselves, itself.
οἴδατε  know 
Parse: Verb, Perfect Indicative Active, 2nd Person Plural
Root: οἶδα  
Sense: to see.
ἀδελφοί  brothers 
Parse: Noun, Vocative Masculine Plural
Root: ἀδελφός  
Sense: a brother, whether born of the same two parents or only of the same father or mother.
εἴσοδον  coming 
Parse: Noun, Accusative Feminine Singular
Root: εἴσοδος  
Sense: an entrance.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
τὴν  - 
Parse: Article, Accusative Feminine Singular
Root:  
Sense: this, that, these, etc.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
κενὴ  in  vain 
Parse: Adjective, Nominative Feminine Singular
Root: κενός  
Sense: empty, vain, devoid of truth.
γέγονεν  has  been 
Parse: Verb, Perfect Indicative Active, 3rd Person Singular
Root: γίνομαι  
Sense: to become, i.