KJV: Now our Lord Jesus Christ himself, and God, even our Father, which hath loved us, and hath given us everlasting consolation and good hope through grace,
YLT: and may our Lord Jesus Christ himself, and our God and Father, who did love us, and did give comfort age-during, and good hope in grace,
Darby: But our Lord Jesus Christ himself, and our God and Father, who has loved us, and given us eternal consolation and good hope by grace,
ASV: Now our Lord Jesus Christ himself, and God our Father who loved us and gave us eternal comfort and good hope through grace,
| Αὐτὸς | Himself |
|
Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| δὲ | now |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| Κύριος | Lord |
|
Parse: Noun, Nominative Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
|
| ἡμῶν | of us |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
| Ἰησοῦς | Jesus |
|
Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
|
| Χριστὸς | Christ |
|
Parse: Noun, Nominative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
|
| ὁ | - |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεὸς | God |
|
Parse: Noun, Nominative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| Πατὴρ | Father |
|
Parse: Noun, Nominative Masculine Singular Root: προπάτωρ Sense: generator or male ancestor. |
|
| ὁ | the [One] |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| ἀγαπήσας | having loved |
|
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: ἀγαπάω Sense: of persons. |
|
| ἡμᾶς | us |
|
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
| δοὺς | having given [us] |
|
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular Root: διδῶ Sense: to give. |
|
| παράκλησιν | comfort |
|
Parse: Noun, Accusative Feminine Singular Root: παράκλησις Sense: a calling near, summons, (esp. |
|
| αἰωνίαν | eternal |
|
Parse: Adjective, Accusative Feminine Singular Root: αἰώνιος Sense: without beginning and end, that which always has been and always will be. |
|
| ἐλπίδα | hope |
|
Parse: Noun, Accusative Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
|
| ἀγαθὴν | good |
|
Parse: Adjective, Accusative Feminine Singular Root: ἀγαθός Sense: of good constitution or nature. |
|
| χάριτι | grace |
|
Parse: Noun, Dative Feminine Singular Root: χάρις Sense: grace. |
|
Greek Commentary for 2 Thessalonians 2:16
It is uncertain whether the first article ο ho is genuine as it is absent in B D. Usually Paul has the Father before Christ except here, 2 Corinthians 13:13; Galatians 1:1. [source]
This singular articular participle refers to ο πατηρ ho patēr “though it is difficult to see how St. Paul could otherwise have expressed his thought, if he had intended to refer to the Son, as well as to the Father. There is probably no instance in St. Paul of a plural adjective or verb, when the two Persons of the Godhead are mentioned” (Lightfoot). Eternal comfort (παρακλησιν αιωνιαν paraklēsin aiōnian). Distinct feminine form of αιωνιος aiōnios here instead of masculine as in Matthew 25:46. [source]
Distinct feminine form of αιωνιος aiōnios here instead of masculine as in Matthew 25:46. [source]
Better, in grace, as the element of God's gift. Const. with hath given, not with hath loved and hath given. [source]
Reverse Greek Commentary Search for 2 Thessalonians 2:16
Interpretations differ. The rendering of the A.V. and Rev. is of doubtful authority. The passages cited in support of this, Matthew 10:22; Matthew 24:13; Mark 13:13, may all be rendered to the uttermost. Morever, other formulas are used where the meaning to the end is unquestionable. In Revelation 2:26, the only other instance in John's writings where τέλος is used in an adverbial phrase the expression is ἄχρι τέλους , unto the end. Similarly Hebrews 6:11. In Hebrews 3:6, Hebrews 3:14, μέχρι τὲλους , unto the end. The phrase may mean at last, and so is rendered by many here, as Meyer, Lange, Thayer (Lex.). “At last He loved them;” that is, showed them the last proof of His love. This is the most probable rendering in Luke 18:5, on which see note. It may also mean to the uttermost, completely. So Westcott and Godet. But I am inclined, with Meyer, to shrink from the “inappropriate gradation” which is thus implied, as though Jesus' love now reached a higher degree than before ( ἀγαπήσας ). Hence I prefer the rendering at last, or finally He loved them, taking ἠγάπησεν , loved, in the sense of the manifestation of His love. This sense frequently attaches to the verb. See, for instance, 1 John 4:10(“love viewed in its historic manifestation” Westcott), and compare John 3:16; Ephesians 2:4; Ephesians 5:2, Ephesians 5:25; 2 Thessalonians 2:16; Revelation 3:9. [source]
This use of γαρ gar is quite in John‘s style in introducing his comments (John 2:25; John 4:8; John 5:13, etc.). This “Little Gospel” as it is often called, this “comfortable word” (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In John 3:16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus. Loved First aorist active indicative of αγαπαω agapaō the noble word so common in the Gospels for the highest form of love, used here as often in John (John 14:23; John 17:23; 1 John 3:1; 1 John 4:10) of God‘s love for man (cf. 2 Thessalonians 2:16; Romans 5:8; Ephesians 2:4). In John 21:15 John presents a distinction between αγαπαω agapaō and πιλεω phileō Αγαπαω Agapaō is used also for love of men for men (John 13:34), for Jesus (John 8:42), for God (1 John 4:10). The world The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God‘s love appears also in 2 Corinthians 5:19; Romans 5:8. That he gave The usual classical construction with ωστε hōste and the indicative (first aorist active) practical result, the only example in the N.T. save that in Galatians 2:13. Elsewhere ωστε hōste with the infinitive occurs for actual result (Matthew 13:32) as well as purpose (Matthew 10:1), though even this is rare. His only begotten Son “The Son the only begotten.” For this word see note on John 1:14, note on John 1:18; and John 3:18. The rest of the sentence, the purpose clause with ιναεχηι hina -εις αυτον echēi precisely reproduces the close of John 3:15 save that εν αυτωι eis auton takes the place of πιστευων en autōi (see John 1:12) and goes certainly with εχηι pisteuōn (not with εν αυτωι echēi as μη αποληται αλλα en autōi in John 3:15) and the added clause “should not perish but” The same contrast between “perish” and “eternal life” (for this world and the next) appears also in John 10:28. On “perish” see also John 17:12. [source]
From παρακαλέω ,call toward or to one's side for help. The word is rendered in the New Testament both exhortation and consolation. Compare Acts 13:15; Romans 12:8; 2 Corinthians 8:17; Hebrews 12:5; and Luke 2:25(see note); 2 Thessalonians 2:16; Matthew 5:4. In some passages the meaning is disputed, as Philemon 2:1, where, as in 1 Corinthians 14:3, it is joined with παραμύθιον or παραμυθία , the meaning of which also varies between incentive and consolation or assuagement. Here exhortation is the rendering approved by the best authorities, to be construed with was multiplied: was multiplied by the exhortation of the Holy Ghost; i.e., by the Holy Spirit inspiring the preachers, and moving the hearts of the hearers. [source]
So rightly, only one article with both substantives as in 2 Peter 1:1. Paul gives the deity of Jesus Christ as our Lord Paul adds an item to each word. He is the compassionate Father characterized by mercies (οικτιρμων oiktirmōn old word from οικτειρω oikteirō to pity, and here in plural, emotions and acts of pity). He is the God of all comfort (παρακλησεως paraklēseōs old word from παρακαλεω parakaleō to call to one‘s side, common with Paul). Paul has already used it of God who gave eternal comfort (2 Thessalonians 2:16). The English word comfort is from the Latin confortis (brave together). The word used by Jesus of the Holy Spirit as the Comforter or Paraklete is this very word (John 14:16; John 16:7). Paul makes rich use of the verb παρακαλεω parakaleō and the substantive παρακλησις paraklēsis in this passage (2 Corinthians 1:3-7). He urges all sorrowing and troubled hearts to find strength in God. [source]
Paul adds an item to each word. He is the compassionate Father characterized by mercies He is the God of all comfort Paul has already used it of God who gave eternal comfort (2 Thessalonians 2:16). The English word comfort is from the Latin confortis (brave together). The word used by Jesus of the Holy Spirit as the Comforter or Paraklete is this very word (John 14:16; John 16:7). Paul makes rich use of the verb παρακαλεω parakaleō and the substantive παρακλησις paraklēsis in this passage (2 Corinthians 1:3-7). He urges all sorrowing and troubled hearts to find strength in God. [source]
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]
The heart is the proper seat of the work of grace. Free grace is the motive-power of Christ's sacrifice (2 Corinthians 8:9; Galatians 1:15); it is behind the blood of the new covenant, and is the energetic principle of its saving operation. See Romans 5:2, Romans 5:15; 1 Corinthians 15:10; Ephesians 2:5, Ephesians 2:7, Ephesians 2:8; 2 Thessalonians 2:16; Hebrews 2:9; Hebrews 4:16; Hebrews 10:29. With meats stands for the whole system of ceremonial observances, in contrast with grace, working on the heart. See Hebrews 9:10. This ceremonial system yielded no permanent benefit to those who lived under it. See Hebrews 7:25; Hebrews 9:9, Hebrews 9:13, Hebrews 9:14; Hebrews 10:1, Hebrews 10:2, Hebrews 10:4. [source]
The phrase occurs in the O.T. prophets (Joel 2:11, Joel 2:31; Zephaniah 1:14. Cf. Judges 1:6) and is here combined with “of their wrath” (της οργης αυτων tēs orgēs autōn) as in Zephaniah 1:15, Zephaniah 1:18; Zephaniah 2:3; Romans 2:5. “Their” (αυτων autōn) means the wrath of God and of the Lamb put here on an equality as in Revelation 1:17., Revelation 22:3, Revelation 22:13; 1 Thessalonians 3:11; 2 Thessalonians 2:16. Beckwith holds that this language about the great day having come “is the mistaken cry of men in terror caused by the portents which are bursting upon them.” There is something, to be sure, to be said for this view which denies that John commits himself to the position that this is the end of the ages. [source]