KJV: Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer:
YLT: a token of the righteous judgment of God, for your being counted worthy of the reign of God, for which also ye suffer,
Darby: a manifest token of the righteous judgment of God, to the end that ye should be counted worthy of the kingdom of God, for the sake of which ye also suffer;
ASV: which is a manifest token of the righteous judgment of God; to the end that ye may be counted worthy of the kingdom of God, for which ye also suffer:
| Ἔνδειγμα | [This is] a plain token |
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Parse: Noun, Nominative Neuter Singular Root: ἔνδειγμα Sense: token, evidence, proof. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| δικαίας | righteous |
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Parse: Adjective, Genitive Feminine Singular Root: δίκαιος Sense: righteous, observing divine laws. |
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| κρίσεως | judgment |
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Parse: Noun, Genitive Feminine Singular Root: κρίσις Sense: a separating, sundering, separation. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| εἰς | unto |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| καταξιωθῆναι | to be accounted worthy |
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Parse: Verb, Aorist Infinitive Passive Root: καταξιόω Sense: to account worthy, judge worthy. |
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| βασιλείας | kingdom |
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Parse: Noun, Genitive Feminine Singular Root: βασιλεία Sense: royal power, kingship, dominion, rule. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| πάσχετε | you suffer |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: πάσχω Sense: to be affected or have been affected, to feel, have a sensible experience, to undergo. |
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Greek Commentary for 2 Thessalonians 1:5
Old word from ενδεικνυμι endeiknumi to point out, result reached (μα ̇ma), a thing proved. It is either in the accusative of general reference in apposition with the preceding clause as in Romans 8:3; Romans 12:1, or in the nominative absolute when ο εστιν ho estin if supplied, would explain it as in Philemon 1:28. This righteous judgment is future and final (2 Thessalonians 1:6-10). [source]
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]
. 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]
Ye also as well as we and the present tense means that it is still going on. [source]
N.T.oComp. ἔνδειξις , Philemon 1:28. The token is the patience and faith with which they endure persecution and tribulation. It is a token of the righteous judgment of God, in that it points to the future glory which God will confer at the final judgment and the righteous award which will be dispensed to the persecutors. Similarly Philemon 1:28. [source]
The structure of the sentence is loose. These words should be directly connected with righteous judgment, and denote the purport of that judgment - their assignment to an inheritance in the kingdom of God. [source]
The phrase is not frequent in Paul. βασιλεία θεοῦ four times; βασιλεία τοῦ χριστοῦ καὶ θεοῦ kingdomof Christ and of God, once. Here in the eschatological sense - the future, consummated kingdom, the goal of their striving and the recompense of their suffering. See on Luke 6:20. [source]
Reverse Greek Commentary Search for 2 Thessalonians 1:5
First aorist passive indicative of καταχιοω kataxioō old verb to count worthy. Three times in N.T. (Luke 20:35; Acts 5:41; 2 Thessalonians 1:5). First aorist passive infinitive of ατιμαζω atimazō old verb to make one dishonoured Forms here an oxymoron The apostles felt honoured by dishonour. Note the same use of “the Name” as in James 2:7; 3 Jo James 1:7. With the Jews this absolute use of “the Name” meant Jehovah. The Christians now apply it to Jesus. [source]
For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation See note on 2 Thessalonians 1:5 for δικαιας κρισεως dikaias kriseōs Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14). [source]
See μετανοιαν metanoian just before. “Thy unreconstructed heart,” “with no change in the attitude of thy heart.” Treasurest up for thyself (τησαυριζεις σεαυτωι thēsaurizeis seautōi). See for τησαυριζω thēsaurizō on Matthew 6:19.; Luke 12:21; 2 Corinthians 12:14. Dative case σεαυτωι seautōi (for thyself) with a touch of irony (Vincent). Wrath For such a Jew as already stated for the Gentile (Romans 1:18). There is a revelation See note on 2 Thessalonians 1:5 for δικαιας κρισεως dikaias kriseōs Paul looks to the judgment day as certain (cf. 2 Corinthians 5:10-12), the day of the Lord (2 Corinthians 1:14). [source]
Present infinitive (linear action), and genitive case with adverb αχιως axiōs as in Colossians 1:10 (cf. Philemon 1:27; Ephesians 4:1), like a preposition. Calleth (καλουντος kalountos). Present active participle, keeps on calling. Some MSS. have καλεσαντος kalesantos called. Kingdom (βασιλειαν basileian) here is the future consummation because of glory (δοχαν doxan) as in 2 Thessalonians 1:5; 1 Corinthians 6:9; 1 Corinthians 15:50; Galatians 5:21; 2 Timothy 4:1, 2 Timothy 4:18), but Paul uses it for the present kingdom of grace also as in 1 Corinthians 4:20; Romans 14:17; Colossians 1:13. [source]
(βασιλειαν basileian) here is the future consummation because of glory (δοχαν doxan) as in 2 Thessalonians 1:5; 1 Corinthians 6:9; 1 Corinthians 15:50; Galatians 5:21; 2 Timothy 4:1, 2 Timothy 4:18), but Paul uses it for the present kingdom of grace also as in 1 Corinthians 4:20; Romans 14:17; Colossians 1:13. [source]
Better, to which end. Comp. Colossians 1:29. The end is, “that ye may be counted worthy of the kingdom of God,” 2 Thessalonians 1:5. The same thought is continued in 2 Thessalonians 1:11. [source]
More literally, if so be that. Confirming, in a hypothetical form, the assertion of God's judgment upon persecutors, 2 Thessalonians 1:5. It implies no doubt, but rhetorically puts a recognized fact as a supposition. So Romans 3:30; Romans 8:9, Romans 8:17; 1 Corinthians 8:5. [source]
Condition of first class, determined as fulfilled, assumed as true, but with ειπερ eiper (if on the whole, provided that) as in Romans 8:9, Romans 8:17, and with no copula expressed. A righteous thing “with God” means by the side of God (παρα τεωι para theōi) and so from God‘s standpoint. This is as near to the idea of absolute right as it is possible to attain. Note the phrase in 2 Thessalonians 1:5. [source]
Let up, release. Old word from ανιημι aniēmi from troubles here (2 Corinthians 2:13; 2 Corinthians 7:5; 2 Corinthians 8:13), and hereafter as in this verse. Vivid word. They shared suffering with Paul (2 Thessalonians 1:5) and so they will share (μετ meth') the rest. [source]
So Colossians 1:29. Probably purpose with reference to the contents of 2 Thessalonians 1:5-10. We have had the Thanksgiving (2 Thessalonians 1:3-10) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (2 Thessalonians 1:11-12) that God will fulfil all their hopes and endeavours. Paul and his colleagues can still pray for them though no longer with them (Moffatt). [source]
Common after προσευχομαι proseuchomai (Colossians 4:3; Ephesians 1:17; Philemon 1:9) when the content of the prayer blends with the purpose (purport and purpose). Count you worthy (υμας αχιωσηι humas axiōsēi). Causative verb (aorist active subjunctive) like καταχιοω kataxioō in 2 Thessalonians 1:5 with genitive. Of your calling Κλησις Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη Agathōsunē like a dozen other words in συνη ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος agathos good, akin to αγαμαι agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει en dunamei). In power. Connect with πληρωσηι plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
Causative verb (aorist active subjunctive) like καταχιοω kataxioō in 2 Thessalonians 1:5 with genitive. [source]
Προάγειν , oP. In N.T. habitually with a local meaning, either intransitive, as Matthew href="/desk/?q=mt+2:9&sr=1">Matthew 2:9; Matthew 14:22; Mark 11:9; or transitive, as Acts 12:6; Acts 17:5. The meaning here is that these open sins go before their perpetrator to the judgment-seat like heralds, proclaiming their sentence in advance. Κρίσιν , not specifically of the judgment of men or of the final judgment of God, or of the sentence of an ecclesiastical court - but indefinitely. The writer would say: no judicial utterance is necessary to condemn them of these sins. The word in Paul, only 2 Thessalonians 1:5. [source]
The saying which follows here though it can refer to the preceding as in 1 Timothy 4:9. See note on 1 Timothy 1:15. It is possible that from here to the end of Romans 6:3-8 we have the fragment of an early hymn. There are four conditions in these verses (2 Timothy 2:11), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in 2 Thessalonians 1:5; 1 Corinthians 4:8; 2 Corinthians 7:3; 2 Timothy 2:13; Colossians 3:1-4. Note the compounds with συν sun For υπομενομεν hupomenomen (we endure) see note on 1 Corinthians 13:7 and for απιστουμεν apistoumen (we are faithless) see note on Romans 3:3. The verb αρνεομαι arneomai to deny Here in 2 Timothy 2:13 it has the notion of proving false to oneself, a thing that Christ “cannot” (ου δυναται ou dunatai) do. [source]