KJV: But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth:
YLT: And we -- we ought to give thanks to God always for you, brethren, beloved by the Lord, that God did choose you from the beginning to salvation, in sanctification of the Spirit, and belief of the truth,
Darby: But we ought to give thanks to God always for you, brethren beloved of the Lord, that God has chosen you from the beginning to salvation in sanctification of the Spirit and belief of the truth:
ASV: But we are bound to give thanks to God always for you, brethren beloved of the Lord, for that God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth:
| δὲ | however |
|
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
| ὀφείλομεν | ought |
|
Parse: Verb, Present Indicative Active, 1st Person Plural Root: ὀφείλω Sense: to owe. |
|
| εὐχαριστεῖν | to give thanks |
|
Parse: Verb, Present Infinitive Active Root: εὐχαριστέω Sense: to be grateful, feel thankful. |
|
| τῷ | - |
|
Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεῷ | to God |
|
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| πάντοτε | always |
|
Parse: Adverb Root: πάντοτε Sense: at all times, always, ever. |
|
| περὶ | concerning |
|
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
|
| ἀδελφοὶ | 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. |
|
| ἠγαπημένοι | beloved |
|
Parse: Verb, Perfect Participle Middle or Passive, Vocative Masculine Plural Root: ἀγαπάω Sense: of persons. |
|
| Κυρίου | [the] Lord |
|
Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
|
| ὅτι | that |
|
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
|
| εἵλατο | has chosen |
|
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular Root: αἱρέομαι Sense: to take for oneself, to prefer, choose. |
|
| 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. |
|
| ἀρχῆς | [the] beginning |
|
Parse: Noun, Genitive Feminine Singular Root: ἀρχή Sense: beginning, origin. |
|
| εἰς | unto |
|
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
|
| σωτηρίαν | salvation |
|
Parse: Noun, Accusative Feminine Singular Root: σωτηρία Sense: deliverance, preservation, safety, salvation. |
|
| ἁγιασμῷ | [the] sanctification |
|
Parse: Noun, Dative Masculine Singular Root: ἁγιασμός Sense: consecration, purification. |
|
| Πνεύματος | of [the] Spirit |
|
Parse: Noun, Genitive Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
|
| πίστει | [by] faith |
|
Parse: Noun, Dative Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
|
| ἀληθείας | of [the] truth |
|
Parse: Noun, Genitive Feminine Singular Root: ἀλήθεια Sense: objectively. |
|
Greek Commentary for 2 Thessalonians 2:13
Perfect passive participle of αγαπαω agapaō with υπο hupo and the ablative as in 1 Thessalonians 1:4, only here κυριου kuriou instead of τεου theou the Lord Jesus rather than God the Father. Because that God chose you (οτι ειλατο υμας ο τεος hoti heilato humas ho theos). First aorist middle indicative of αιρεω haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι exaireomai or προοριζω proorizō From the beginning Probably the correct text (Aleph D L) and not απαρχην aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας kai pistei alētheias). Objective genitive αλητειας alētheias belief in the truth. [source]
First aorist middle indicative of αιρεω haireō to take, old verb, but uncompounded only in N.T. here, Philemon 1:22; Hebrews 11:25, and here only in sense of choose, that being usually εχαιρεομαι exaireomai or προοριζω proorizō [source]
Probably the correct text (Aleph D L) and not απαρχην aparchēn (first fruits, B G P), though here alone in Paul‘s writings and a hard reading, the eternal choice or purpose of God (1 Corinthians 2:7; Ephesians 1:4; 2 Timothy 1:9), while απαρχην aparchēn is a favourite idea with Paul (1 Corinthians 15:20, 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23; Romans 11:16; Romans 16:5). Unto salvation (εις σωτηριαν eis sōtērian). The ultimate goal, final salvation. In sanctification of the Spirit Subjective genitive πνευματος pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας kai pistei alētheias). Objective genitive αλητειας alētheias belief in the truth. [source]
The ultimate goal, final salvation. [source]
Subjective genitive πνευματος pneumatos sanctification wrought by the Holy Spirit. And belief of the truth (και πιστει αλητειας kai pistei alētheias). Objective genitive αλητειας alētheias belief in the truth. [source]
Objective genitive αλητειας alētheias belief in the truth. [source]
The only case in N.T. in which this word is used of God's election. lxx, Deuteronomy 26:18, of God's choosing Israel to be his peculiar people. Comp. Philemon 1:22; Hebrews 11:25. [source]
Not elsewhere in Paul. His usual expressions are πρὸ τῶν αἰώνων beforethe ages (1 Corinthians 2:7): πρὸ καταβολῆς κόσμου beforethe foundation of the world (Ephesians 1:4): ἀπὸ τῶν αἰώνων fromthe ages (Ephesians 3:9). Before eternal times ( πρὸ χρόνων αἰωνίων ) is found 2 Timothy 1:9; Titus 1:2. [source]
Reverse Greek Commentary Search for 2 Thessalonians 2:13
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; Romans 8:1-136 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, 1713528350_76; 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]
Rev., sanctification. For the kindred adjective ἅγιος holysee on saints, Acts 26:10. Ἁγιασμός is used in the New Testament both of a process - the inauguration and maintenance of the life of fellowship with God, and of the resultant state of sanctification. See 1 Thessalonians 4:3, 1 Thessalonians 4:7; 2 Thessalonians 2:13; 1 Timothy 2:15; 1 Peter 1:2; Hebrews 12:14. It is difficult to determine which is meant here. The passages in Thessalonians, Timothy, and Hebrews, are cited by interpreters on both sides. As in Romans 6:22it appears that sanctification contemplates a further result (everlasting life), it is perhaps better to understand it as the process. Yield your members to righteousness in order to carry on the progressive work of sanctification, perfecting holiness (1 Corinthians 7:1). [source]
After he had wrought in Philippi (2 Thessalonians 2:13). [source]
Late word, rare in lxx. So with ευχαριστεω eucharisteō in 2 Thessalonians 1:3; 2 Thessalonians 2:13; 1 Corinthians 1:4; Ephesians 5:20; Philemon 1:3. Moffatt takes it to mean “whenever Paul was at his prayers.” Of course, he did not make audible prayer always, but he was always in the spirit of prayer, “a constant attitude” (Milligan), “in tune with the Infinite.” For you all (περι παντων υμων peri pantōn humōn). Paul “encircled (περι peri around) them all,” including every one of them and the church as a whole. Distance lends enchantment to the memory of slight drawbacks. Paul is fond of this phrase “you all,” particularly in Phil. (Philemon 1:3, Philemon 1:7). Making mention Paul uses this very idiom in Romans 1:9; Ephesians 1:16; Philemon 1:4. Milligan cites a papyrus example of μνειαν ποιουμενοι mneian poioumenoi in prayer (B. Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian disciples which he read over with Silas and Timothy? In here is επι epi = “in the time of our prayers.” “Each time that they are engaged in prayers the writers mention the names of the converts” (Frame). [source]
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]
Paul feels a sense of obligation to keep on giving thanks to God (ευχαριστειν τωι τεωι eucharistein tōi theōi present infinitive with dative case) because of God‘s continued blessings on the Thessalonians. He uses the same idiom again in 2 Thessalonians 2:13 and nowhere else in his thanksgivings. It is not necessity (δει dei) that Paul here notes, but a sense of personal obligation as in 1 John 2:6 (Milligan). [source]
Or faith and truth. The combination only here. Paul has sincerity and truth (1 Corinthians 5:8), and sanctification of the Spirit and faith of the truth (2 Thessalonians 2:13). The phrase must not be explained in true faith, nor faithfully and truly. It means that faith and truth are the element or sphere in which the apostolic function is discharged: that he preaches with a sincere faith in the gospel, and with a truthful representation of the gospel which he believes. [source]
More correctly, “my true child in faith.” Comp. Titus 1:4. With these two exceptions, τέκνον or υἱός ἐν πίστει does not occur in N.T. Ἑν πίστει or τῇ πίστει is not come on Paul; see 1 Corinthians 16:13; 2 Corinthians 8:7; 2 Corinthians 13:5; Galatians 2:20; 2 Thessalonians 2:13. In the Pastorals, nine times. In Paul joined with ζῇν tolive, εἶναι tobe, στήκειν tostand, βεβαιοῦσθαι tobe established. For γνήσιος truesee 2 Corinthians 8:8; Philemon 2:20; Philemon 4:3. It means natural by birth-relation, therefore true or genuine. [source]
Compare 2 Thessalonians 2:13. The spiritual state in which the being elected to salvation is realized. The word is peculiarly Pauline, occurring eight times in Paul's epistles, and besides only here and Hebrews 12:14. [source]