KJV: For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him.
YLT: for if we believe that Jesus died and rose again, so also God those asleep through Jesus he will bring with him,
Darby: For if we believe that Jesus has died and has risen again, so also God will bring with him those who have fallen asleep through Jesus.
ASV: For if we believe that Jesus died and rose again, even so them also that are fallen asleep in Jesus will God bring with him.
πιστεύομεν | we believe |
Parse: Verb, Present Indicative Active, 1st Person Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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Ἰησοῦς | Jesus |
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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ἀπέθανεν | died |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποθνῄσκω Sense: to die. |
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ἀνέστη | rose again |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀναπηδάω Sense: to cause to rise up, raise up. |
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οὕτως | so |
Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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καὶ | also |
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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ὁ | - |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Θεὸς | God |
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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τοὺς | those |
Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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κοιμηθέντας | having fallen asleep |
Parse: Verb, Aorist Participle Passive, Accusative Masculine Plural Root: κοιμάω Sense: to cause to sleep, put to sleep. |
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διὰ | through |
Parse: Preposition Root: διά Sense: through. |
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τοῦ | - |
Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Ἰησοῦ | Jesus |
Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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ἄξει | will bring |
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἄγω Sense: to lead, take with one. |
Greek Commentary for 1 Thessalonians 4:14
Condition of first class, assuming the death and resurrection of Jesus to be true. [source]
Literally, through or by means of Jesus. It is amphibolous in position and can be taken either with τους κοιμητεντας tous koimēthentas (that are fallen asleep in or through Jesus) like οι κοιμητεντες εν Χριστωι hoi koimēthentes en Christōi in 1 Corinthians 15:18 and probably correct or with αχει axei (through Jesus with God). With him (συν αυτωι sun autōi). Together with Jesus. Jesus is the connecting link (δια dia) for those that sleep (κοιμητεντας koimēthentas first aorist passive, but with middle sense) and their resurrection. [source]
Together with Jesus. Jesus is the connecting link (δια dia) for those that sleep (κοιμητεντας koimēthentas first aorist passive, but with middle sense) and their resurrection. [source]
(1) Which sleep should be, which have been laid asleep or have fallen asleep, giving the force of the passive. (2) Διὰ τοῦ Ἱησοῦ can by no possibility be rendered in Jesus, which would be ἐν Ἱησοῦ :see 1 Corinthians 15:18; 1 Thessalonians 4:16. It must mean through or by means of Jesus. -DIVIDER- -DIVIDER- (3) The attempt to construe διὰ τοῦ Ἱησοῦ with τοὺς κοιμηθέντας thosewho have fallen asleep by means of Jesus, gives an awkward and forced interpretation. It has been explained by supposing a reference to martyrs who have died by Jesus; because of their faith in him. In that case we should expect the accusative, διὰ τὸν Ἱησοῦν onaccount of or for the sake of Jesus. Moreover Paul is not accentuating that idea. Κοιμηθέντας would be universally understood by the church as referring to the death of Christians, so that by Jesus would be superfluous. -DIVIDER- -DIVIDER- (4) Διὰ τοῦ Ἱησοῦ should be construed with ἄξει willbring. Rend. the whole: them also that are fallen asleep will God through Jesus bring with him. Jesus is thus represented as the agent of the resurrection. See 1 Corinthians 15:21; John 5:28; John 6:39, John 6:44, John 6:54. Bring ( ἄξει ) is used instead of ἐγειρεῖ shallraise up, because the thought of separation was prominent in the minds of the Thessalonians. -DIVIDER- -DIVIDER- [source]
Reverse Greek Commentary Search for 1 Thessalonians 4:14
The second aorist active infinitive is the subject of εδει edei with τον Χριστον ton Christon the accusative of general reference. This is Paul‘s major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke 24:25-27). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in Acts 3:18 and Paul again in Acts 26:23. The minor premise is the resurrection of Jesus from the dead. To rise again from the dead (αναστηναι εκ νεκρων anastēnai ek nekrōn). This second aorist active infinitive αναστηναι anastēnai is also the subject of εδει edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). This Jesus is the Christ More precisely, “This is the Messiah, viz., Jesus whom I am proclaiming unto you.” This is the conclusion of Paul‘s line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness. [source]
This second aorist active infinitive αναστηναι anastēnai is also the subject of εδει edei The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1 Thessalonians 4:14) and argued always from Scripture (1 Corinthians 15:3-4) and from his own experience (Acts 9:22; Acts 22:7; Acts 26:8, Acts 26:14; 1 Corinthians 15:8). [source]
Ανατεμα AnathemaThe word seems a bit harsh to us, but the refusal to love Christ (ου πιλει ou philei) on the part of a nominal Christian deservesανατεμα anathema(see note on1 Corinthians 12:3for this word).Μαραν ατα Maran athaThis Aramaic phrase means “Our Lord (μαραν maran) cometh (ατα atha)” or, used as a proleptic perfect, “has come.” It seems to be a sort of watchword (cf.1 Thessalonians 4:14.;James 5:7.;Philemon 4:5;Revelation 1:7;Revelation 3:11;Revelation 22:20), expressing the lively hope that the Lord will come. It was a curious blunder in the King James Version that connectedΜαραν ατα Maran athawithΑνατεμα Anathemasa120 [source]
Compare 2 Corinthians 5:6, 2 Corinthians 5:8; Acts 7:59; 1 Thessalonians 4:14, 1 Thessalonians 4:17. [source]
Frequently the resurrection is coupled with the death of Christ by Paul, as 1 Thessalonians 4:14; Philemon 3:10; Colossians 2:12; Colossians 3:1-4. Not so here; but the thought of resurrection is supplied in live together with him. [source]
Rev., the first-born. The best texts omit ἐκ fromCompare Colossians 1:18. The risen Christ regarded in His relation to the dead in Christ. He was not the first who rose from the dead, but the first who so rose that death was thenceforth impossible for Him (Romans 6:9); rose with that resurrection-life in which He will finally bring with Him those who sleep in Him (1 Thessalonians 4:14). Some interpreters, rendering first-born, find in the phrase the metaphor of death as the womb which bare Him (see on Acts 2:24). Others, holding by the rendering first-begotten, connect the passage with Psalm 2:7, which by Paul is connected with the resurrection of Christ (Acts 13:32, Acts 13:33). Paul also says that Jesus “was declared to be the Son of God with power by the resurrection from the dead” (Romans 1:4). The verb τίκτω which is one of the components of πρωτότοκος first-begottenor born, is everywhere in the New Testament used in the sense of to bear or to bring forth, and has nowhere the meaning beget, unless James 1:15be an exception, on which see note. In classical Greek the meaning beget is common. [source]