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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle puts the Thessalonians in mind of the manner of his preaching among them, ver. 1-6. Then of the manner of his conversation among them, ver. 7-12. Afterwards of the success of his ministry, with the effects both on himself and on them (ver. 13-16), and then apologizes for his absence, ver. 17-20.
Adam Clarke: Commentary on the Bible - 1831
The apostle sets forth how the Gospel was brought and preached to the Thessalonians, in consequence of his being persecuted at Philippi, Th1 2:1, Th1 2:2. The manner in which the apostles preached, the matter of their doctrine, and the tenor of their lives, Th1 2:3-11. He exhorts them to walk worthy of God, Th1 2:12. And commends them for the manner in which they received the Gospel, Th1 2:13. How they suffered from their own countrymen, as the first believers did from the Jews, who endeavored to prevent the apostles from preaching the Gospel to the Gentiles, Th1 2:14-16. St. Paul's apology for his absence from them; and his earnest desire to see them, founded on his great affection for them, Th1 2:17-20.
Albert Barnes: Notes on the Bible - 1834
2:0: The principal subjects embraced in this chapter are the following:
I. A statement of the conduct of Paul and his fellow-laborers when they first preached the gospel at Thessalonica; Th1 2:1-12. In this statement, the apostle specifies particularly the following things:
(1) That he and his fellow-laborers had been shamefully treated at Philippi, and had been obliged to encounter much opposition at Thessalonica; Th1 2:1-2.
(2) that in their efforts to convert the Thessalonians they had used no deceit, corruption, or grille; Th1 2:3-4.
(3) that they had not sought the praise of people, and had not used the weight of authority which they might have done as the apostles of Christ; Th1 2:6.
(4) that they had been gentle and mild in all their conversation with them; Th1 2:7-8.
(5) that, in order not to be burdensome, or to subject themselves to the charge of selfishness, they had supported themselves by laboring night and day; Th1 2:9.
(6) that the Thessalonians themselves were witnesses in what a holy and pure manner they had lived when there, and how they had exhorted them to a holy life; Th1 2:10-12.
II. The apostle refers to the manner in which the Thessalonians had received the truth at first, as undoubtedly the word of God, and not as the word of people; Th1 2:13.
III. He reminds them of the fact that they had met with the same opposition from the Jews which the churches in Judea had, for that everywhere the Jews had made the same opposition to the messengers of God, killing the Lord Jesus and their own prophets, and forbidding the apostles everywhere to speak to the Gentiles; Th1 2:14-16.
IV. In the conclusion of the chapter, the apostle expresses the earnest desire which he had to visit them, and the reason why he had not done it. It was because he had been pRev_ented by causes beyond his control, and now his earnest and sincere wish was that he might be permitted to see them - for they were his hope, and joy, and crown; Th1 2:17-20.
It is reasonable to suppose that the statements in this chapter were designed to meet a certain condition of things in the church there, and if so, we may learn something of the difficulties which the Thessalonians had to encounter, and of the objections which were made to Paul and to the gospel. It is often in this way that we can get the best view of the internal condition of a church referred to in the New Testament - not by direct statement respecting difficulties and errors in it, but by the character of the Epistle sent to it. Judging by this rule, we should infer that there were those in Thessalonica who utterly denied the divine origin of the gospel. This general charge, the apostle meets in the first chapter, by showing that the power of the gospel evinced in their conversion, and its effects in their lives, demonstrated it to be of heavenly origin.
In reference to the state of things as referred to in this chapter, we should also infer the following things:
1. That it was represented by some that the apostle and his fellow-laborers sought influence and power; that they were dictatorial and authoritative; that they were indisposed to labor; and were, in fact, impostors. This charge Paul refutes abundantly by his appeal to what they knew of him, and what they had seen of him when he was there: Th1 2:1-12.
2. That the church at Thessalonica met with severe and violent opposition from the Jews who were there; Th1 2:14-17. This appears to have been a formidable opposition; compare Act 17:5 ff. They would not only be likely to use violence, but it is not improbable that they employed the semblance of argument that might perplex the church. They might represent that they were from the same country as Paul and his fellow-laborers; that they, while pretending to great zeal for religion, were, in fact, apostates, and were engaged in overturning the Rev_ealed doctrines of God. It would be easy to represent them as people who, from this cause, were worthy of no confidence, and to urge the fact that those who thus acted in opposition to the religion of their own country, and to the sacred rites of the temple at Jerusalem, could be entitled to no regard. These charges, if they were made, the apostle meets, by assuring the Thessalonians that they were suffering precisely the same things which the churches in Judea did; that the Jews manifested the same spirit there which they did in Thessalonica; that they had killed alike the Lord Jesus and their own undoubted prophets, and that it was a characteristic of them that they were opposed to all other people. Their opposition, therefore, was not to be wondered at, nor was it to be regarded as any argument that the apostles, though Jews, were unworthy of confidence; Th1 2:15-16.
3. It was very probably represented by the enemies of Paul and his fellow-laborers, that they had fled from Thessalonica on the slightest danger, and had no regard for the church there, or they would have remained there in the time of peril, or, at least, that they would have returned to visit them. Their continued absence was probably urged as a proof that they had no concern for them. The apostle meets this by stating that they had been indeed "taken from them" for a little time, but that their hearts were still with them, and by assuring them that he had often endeavored to visit them again, but that "Satan had hindered" him; Th1 2:17-20. He had, however, given them the highest proof of interest and affection that he could, for when he was unable to go himself, he had, at great self-denial, sent Timothy to establish them in the faith, and to comfort their hearts; Th1 3:1-3. His absence, therefore, should not be urged as a proof that he had no regard for them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Th1 2:1, In what manner the gospel was brought and preached to the Thessalonians, and in what sort also they received it; Th1 2:18, A reason is rendered both why Paul was so long absent from them, and also why he was so desirous to see them.
1 Thessalonians 2:1
Geneva 1599
For (1) yourselves, brethren, know our entrance in unto you, that it was not in vain:
(1) That which he mentioned before briefly concerning his apostleship, he handles now more at large, and to that end and purpose which we spoke of.
John Gill
INTRODUCTION TO 1 THESSALONIANS 2
The apostle in this chapter gives a further account of his ministry among the Thessalonians, of the nature, manner, and success of it, and of his regard to them, and conduct and conversation when with them; and commends their readiness in receiving the Gospel, and excuses his present absence from them. He appeals to them themselves for the truth of it, that his entrance to them, or preaching among them, was not in vain and without success, Th1 2:1 that it was with all boldness and intrepidity of mind, notwithstanding what he had suffered before for it, Th1 2:2 and with all integrity and faithfulness to the trust reposed in him by the Lord, without deceit and guile, or seeking to please men, but God the searcher of hearts, who had committed this trust unto him, Th1 2:3 and that neither then, nor at any other time, he had used flattery, or showed covetousness; which he calls God to witness, Th1 2:5 nor of them or others sought glory and honour, even that which was due unto him by virtue of his office, Th1 2:6 but had showed all gentleness, humanity, and, affection; which he illustrates by the simile of a nurse cherishing her children Th1 2:7 and by the willingness he showed not only to preach the Gospel to them, but to lay down his life for them, had it been necessary; so great was his affection for them, Th1 2:8 and, as a proof of this, he puts them in mind of his labours, both in preaching the word, and in working with his own hands; because he would not be burdensome and chargeable to them, Th1 2:9 and as for his conversation among them, he appeals both to God and them, how holy, just, and unblemished it was, Th1 2:10 and reminds them of his tenderness, diligence, and faithfulness, in exhorting, comforting, and charging them, particularly to walk worthy of God; since he had called them to his kingdom and glory, Th1 2:11 and then he expresses his thankfulness to God for their reception of the worth of the Gospel; not as an human invention, but as of God, which wrought effectually in them, Th1 2:13 the evidence of which were partly their imitation of the churches of Christ in Judea, in doctrine and practice; and partly their suffering the same things they did, of the Jews, Th1 2:14 who are described by their ill usage of, and cruelty to, Christ, their own prophets, and his apostles, by their not pleasing God, and by their opposition to men; an instance of which is given in prohibiting the apostles to preach to the Gentiles, whose end in so doing with respect to the Gentiles, was that they might not be saved; but God's end in suffering them so to do, was with respect to them that they might fill up their iniquity, and so entire wrath and ruin come upon them, as had been foretold, Th1 2:15 and then the apostle concludes the chapter, by expressing his affectionate concern in parting with them, which was not in heart but in body; by declaring his earnest desire and endeavour to see them again; and by observing to them the reason he had not and could not come unto them, because Satan hindered him, Th1 2:17 the cause of his being so desirous to see them, was their being his hope, joy, glory, and crown of rejoicing, both now and hereafter, Th1 2:19.
John Wesley
What was proposed, Th1 1:5-6, is now more largely treated of: concerning Paul and his fellowlabourers, Th1 2:1-12; concerning the Thessalonians, Th1 2:13-16.
Robert Jamieson, A. R. Fausset and David Brown
HIS MANNER OF PREACHING, AND THEIRS OF RECEIVING, THE GOSPEL; HIS DESIRE TO HAVE REVISITED THEM FRUSTRATED BY SATAN. (1Th. 2:1-20)
For--confirming Th1 1:9. He discusses the manner of his fellow missionaries' preaching among them (Th1 1:5, and former part of Th1 2:9) at Th1 2:1-12; and the Thessalonians' reception of the word (compare Th1 1:6-7, and latter part of Th1 2:9) at Th1 2:13-16.
yourselves--Not only do strangers report it, but you know it to be true [ALFORD] "yourselves."
not in vain--Greek, "not vain," that is, it was full of "power" (Th1 1:5). The Greek for "was," expresses rather "hath been and is," implying the permanent and continuing character of his preaching.
2:12:1: Դուք ինքնի՛ն գիտէք ե՛ղբարք զմուտն մեր առ ձեզ. զի ո՛չ ընդունա՛յն ինչ եղեւ.
2 Եղբայրնե՛ր, դուք ինքներդ գիտէք, որ իզուր չեղաւ մեր մուտքը ձեր մէջ,
1 Եղբա՛յրներ, դուք ձեզմէ գիտէք թէ ձեր մէջ մտնելնիս՝ պարապ տեղը չեղաւ.
Դուք ինքնին գիտէք, եղբարք, զմուտն մեր առ ձեզ, զի ոչ ընդունայն ինչ եղեւ:

2:1: Դուք ինքնի՛ն գիտէք ե՛ղբարք զմուտն մեր առ ձեզ. զի ո՛չ ընդունա՛յն ինչ եղեւ.
2 Եղբայրնե՛ր, դուք ինքներդ գիտէք, որ իզուր չեղաւ մեր մուտքը ձեր մէջ,
1 Եղբա՛յրներ, դուք ձեզմէ գիտէք թէ ձեր մէջ մտնելնիս՝ պարապ տեղը չեղաւ.
zohrab-1805▾ eastern-1994▾ western am▾
2:11: Вы сами знаете, братия, о нашем входе к вам, что он был не бездейственный;
2:1  αὐτοὶ γὰρ οἴδατε, ἀδελφοί, τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς ὅτι οὐ κενὴ γέγονεν,
2:1. Αὐτοὶ (Them) γὰρ (therefore) οἴδατε, (ye-had-come-to-see," ἀδελφοί , ( Brethrened ,"τὴν (to-the-one) εἴσοδον (to-a-way-into) ἡμῶν (of-us) τὴν (to-the-one) πρὸς (toward) ὑμᾶς (to-ye) ὅτι (to-which-a-one) οὐ (not) κενὴ (empty) γέγονεν, (it-hath-had-come-to-become,"
2:1. nam ipsi scitis fratres introitum nostrum ad vos quia non inanis fuitFor yourselves know, brethren, our entrance in unto you, that it was not in vain:
1. For yourselves, brethren, know our entering in unto you, that it hath not been found vain:
2:1. For you yourselves know, brothers, that our acceptance among you was not empty.
2:1. For yourselves, brethren, know our entrance in unto you, that it was not in vain:
For yourselves, brethren, know our entrance in unto you, that it was not in vain:

1: Вы сами знаете, братия, о нашем входе к вам, что он был не бездейственный;
2:1  αὐτοὶ γὰρ οἴδατε, ἀδελφοί, τὴν εἴσοδον ἡμῶν τὴν πρὸς ὑμᾶς ὅτι οὐ κενὴ γέγονεν,
2:1. nam ipsi scitis fratres introitum nostrum ad vos quia non inanis fuit
For yourselves know, brethren, our entrance in unto you, that it was not in vain:
2:1. For you yourselves know, brothers, that our acceptance among you was not empty.
2:1. For yourselves, brethren, know our entrance in unto you, that it was not in vain:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-12: Характер жизни и деятельности Ап. Павла среди Ф-ских христиан. Апостол вновь возвращается к мысли, высказанной выше в I:5, и теперь развивает ее, переходя к апологии мотивов и характера своей проповеди, которые, видимо, подверглись очернению и нареканию, и, конечно, первоначально со стороны Евреев, а никак не язычников, очень мало что знавших о прошлом Ап. Павла.

1-2: Начало проповеди у Ф-в не было "вотще" - бесцельно и несерьезно. Пострадав и телесно и духовно, благовестники, не устрашенные неудачей в Филиппах, дерзнули "говорить" о Боге и в Фессалонике "с великим подвигом" - не смотря на огромную оппозицию со стороны врагов Евангелия.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Primitive Ministers.A. D. 51.
1 For yourselves, brethren, know our entrance in unto you, that it was not in vain: 2 But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention. 3 For our exhortation was not of deceit, nor of uncleanness, nor in guile: 4 But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts. 5 For neither at any time used we flattering words, as ye know, nor a cloak of covetousness; God is witness: 6 Nor of men sought we glory, neither of you, nor yet of others, when we might have been burdensome, as the apostles of Christ.

Here we have an account of Paul's manner of preaching, and his comfortable reflection upon his entrance in among the Thessalonians. As he had the testimony of his own conscience witnessing to his integrity, so he could appeal to the Thessalonians how faithful he, and Silas, and Timotheus, his helpers in the work of the Lord, had discharged their office: You yourselves, brethren, know our entrance in unto you. Note, It is a great comfort to a minister to have his own conscience and the consciences of others witnessing for him that he set out well, with good designs and from good principles; and that his preaching was not in vain, or, as some read it, was not fain. The apostle here comforts himself either in the success of his ministry, that it was not fruitless or in vain (according to our translation), or as others think, reflecting upon the sincerity of his preaching, that it was not vain and empty, or deceitful and treacherous. The subject-matter of the apostle's preaching was not vain and idle speculations about useless niceties and foolish questions, but sound and solid truth, such as was most likely to profit his hearers. A good example this is, to be imitated by all the ministers of the gospel. Much less was the apostle's preaching vain or deceitful. He could say to these Thessalonians what he told the Corinthians (2 Cor. iv. 2): We have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully. He had no sinister or worldly design in his preaching, which he puts them in mind to have been,

I. With courage and resolution: We were bold in our God to speak unto you the gospel of God, v. 2. The apostle was inspired with a holy boldness, nor was he discouraged at the afflictions he met with, or the opposition that was made against him. He had met with ill usage at Philippi, as these Thessalonians well knew. There it was that he and Silas were shamefully treated, being put in the stocks; yet no sooner were they set at liberty than they went to Thessalonica, and preached the gospel with as much boldness as ever. Note, Suffering in a good cause should rather sharpen than blunt the edge of holy resolution. The gospel of Christ, at its first setting out in the world, met with much opposition; and those who preached it preached it with contention, with great agony, which denoted either the apostles' striving in their preaching or their striving against the opposition they met with. This was Paul's comfort; he was neither daunted in his work, nor driven from it.

II. With great simplicity and godly sincerity: Our exhortation was not of deceit, nor of uncleanness, nor in guile, v. 3. This, no doubt, was matter of the greatest comfort to the apostle--the consciousness of his own sincerity; and was one reason of his success. It was the sincere and uncorrupted gospel that he preached and exhorted them to believe and obey. His design was not to set up a faction, to draw men over to a party, but to promote pure religion and undefiled before God and the Father. The gospel he preached was without deceit, it was true and faithful; it was not fallacious, nor a cunningly-devised fable. Nor was it of uncleanness. His gospel was pure and holy, worthy of its holy author, tending to discountenance all manner of impurity. The word of God is pure. There should be no corrupt mixtures therewith; and, as the matter of the apostle's exhortation was thus true and pure, the manner of his speaking was without guile. He did not pretend one thing and intend another. He believed, and therefore he spoke. He had no sinister and secular aims and views, but was in reality what he seemed to be. The apostle not only asserts his sincerity, but subjoins the reasons and evidences thereof. The reasons are contained, v. 4.

1. They were stewards, put in trust with the gospel: and it is required of a steward that he be faithful. The gospel which Paul preached was not his own, but the gospel of God. Note, Ministers have a great favour shown them, and honour put upon them, and trust committed to them. They must not dare to corrupt the word of God: they must diligently make use of what is entrusted with them, so as God hath allowed and commanded, knowing they shall be called to an account, when they must be no longer stewards.

2. Their design was to please God and not men. God is a God of truth, and requires truth in the inward parts; and, if sincerity be wanting, all that we do cannot please God. The gospel of Christ is not accommodated to the fain fancies and lusts of men, to gratify their appetites and passions; but, on the contrary, it was designed for the mortifying of their corrupt affections, and delivering them from the power of fancy, that they might be brought under the power of faith. If I yet pleased men, I should not be the servant of Christ, Gal. i. 10.

3. They acted under the consideration of God's omniscience, as in the sight of him who tries our hearts. This is indeed the great motive to sincerity, to consider that God not only seeth all that we do, but knoweth our thoughts afar off, and searcheth the heart. He is well acquainted with all our aims and designs, as well as our actions. And it is from this God who trieth our hearts that we must receive our reward. The evidences of the apostle's sincerity follow; and they are these:-- (1.) He avoided flattery: Neither at any time used we flattering words, as you know, v. 5. He and his fellow-labourers preached Christ and him crucified, and did not aim to gain an interest in men's affections for themselves, by glorying, and fawning and wheedling them. No, he was far from this; nor did he flatter men in their sins; nor tell them, if they would be of his party, they might live as they listed. He did not flatter them with fain hopes, nor indulge them in any evil work or way, promising them life, and so daubing with untempered mortar. (2.) He avoided covetousness. He did not make the ministry a cloak, or a covering, for covetousness, as God was witness, v. 5. His design was not to enrich himself by preaching the gospel; so far from this, he did not stipulate with them for bread. He was not like the false apostles, who, through covetousness, with feigned words made merchandise of the people, 2 Pet. ii. 3. (3.) He avoided ambition and vain-glory: Nor of men sought we glory, neither of you nor yet of others, v. 6. They expected neither people's purses nor their caps, neither to be enriched by them nor caressed, and adored, and called Rabbi by them. This apostle exhorts the Galatians (ch. v. 26) not to be desirous of vain glory; his ambition was to obtain that honour which comes from God, John v. 44. He tells them that they might have used greater authority as apostles, and expected greater esteem, and demanded maintenance, which is meant by the phrase of being burdensome, because perhaps some would have thought this too great a burden for them to bear.
Adam Clarke: Commentary on the Bible - 1831
2:1: Our entrance in unto you - His first coming to preach the Gospel was particularly owned of the Lord, many of them having been converted under his ministry. This consideration gave him a right to deliver all the following exhortations.
Albert Barnes: Notes on the Bible - 1834
2:1: For yourselves, brethren, know our entrance in unto you - notes, Th1 1:9. Paul appeals to themselves for proof that they had not come among them as impostors. They had had a full opportunity to see them, and to know what influenced them. Paul frequently appeals to his own life, and to what they, among whom he labored, knew of it, as a full refutation of the slanderous accusations of his enemies; compare notes, Co1 4:10-16; Co1 9:19-27; Co2 6:3-10. Every minister of the gospel ought so to live as to be able, when slanderously attacked, to make such an appeal to his people.
That it was not in vain - κενὴ kenē This word means:
(1) "empty, vain, fruitless," or without success;
(2) that in which there is no truth or reality - "false, fallacious;" Eph 5:6; Col 2:8.
Here it seems, from the connection Th1 2:3-5, to be used in the latter sense, as denoting that they were not deceivers. The object does not appear to be so much to show that their ministry was successful, as to meet a charge of their adversaries that they were impostors. Paul tells them that from their own observation they knew that this was not so.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: our: Th1 2:13, Th1 1:3-10; Th2 3:1
in vain: Th1 3:5; Job 39:16; Psa 73:13, Psa 127:1; Isa 49:4, Isa 65:23; Hab 2:13; Co1 15:2, Co1 15:10, Co1 15:58; Co2 6:1; Gal 2:2, Gal 4:11; Phi 2:16
1 Thessalonians 2:2
John Gill
For yourselves, brethren, know our entrance in unto you,.... The apostle having observed in Th1 1:9 that those persons to whom the report of the Gospel being preached at Thessalonica, and the success of it there was made, showed everywhere both what manner of entrance he and his fellow ministers had in that place, and the conversion of many souls there; he enlarges upon the latter, and here reassumes the former, and appeals to the Thessalonians themselves, who must know full well, and better than others, what an entrance it was; and which is to be understood not merely of a corporeal entrance into their city and synagogue, but of their coming among them, by the preaching of the Gospel, as the ministers of the word and ambassadors of Christ:
that it was not in vain; it was not a vain show with outward pomp and splendour, as the public entrances of ambassadors into cities usually are; but with great meanness, poverty, reproach, and persecution, having been lately beaten and ill used at Philippi; nor was it with great swelling words of vanity, with the enticing words of man's wisdom, to tickle the ear, please the fancy, and work upon the passions of natural men, in which manner the false teachers came: but the apostle came not with deceit and guile, with flattering words or a cloak of covetousness, or with a view to vain glory and worldly advantage; nor was the message they came with, from the King of kings, a vain, light, empty, and trifling one; but solid and substantial, and of the greatest importance; the doctrine they taught was not comparable to chaff and wind; it was not corrupt philosophy and vain deceit, the traditions and commandments of men, but sound doctrine, the wholesome words of our Lord Jesus Christ: nor was it fruitless and without effect; the word did not return void and empty; but was powerful and efficacious to the conversion of many souls. Christ was with them both to assist them in their ministry, and to bless it to the salvation of men; nor was their coming to Thessalonica an human scheme, a rash enterprise, engaged in on their own heads, on a slight and empty foundation; but upon good and solid grounds, by divine direction and counsel; see Acts 16:9.
2:22:2: այլ յառաջագո՛յն չարչարեալք եւ թշնամանեա՛լք, որպէս եւ դուք իսկ գիտէք ՚ի մէջ Փիլիպեցւոց համարձակեցաք Աստուծով մերով՝ պատմել ձեզ զաւետարանն Աստուծոյ մեծա՛ւ պատերազմաւ[4561]։ [4561] Ոմանք. ՚Ի մէջ Փիլիպեցւոցն։
2 այլ, նախապէս չարչարուելով եւ անարգուելով Փիլիպէում, - ինչպէս որ դուք էլ գիտէք, - մեր Աստուծով համարձակուեցինք պատմել ձեզ Աստծու Աւետարանը մեծ ընդդիմութեան հանդիպելով.
2 Հապա առաջ Փիլիպպէի մէջ չարչարանք կրելէ ու անարգուելէ վերջ համարձակութիւն ունեցանք Աստուծմով ձեզի պատմելու Աստուծոյ աւետարանը՝ մեծ հակառակութեան մէջ։
այլ յառաջագոյն չարչարեալք եւ թշնամանեալք որպէս եւ դուք իսկ գիտէք, ի մէջ Փիլիպեցւոց, համարձակեցաք Աստուծով մերով` պատմել ձեզ զաւետարանն Աստուծոյ մեծաւ պատերազմաւ:

2:2: այլ յառաջագո՛յն չարչարեալք եւ թշնամանեա՛լք, որպէս եւ դուք իսկ գիտէք ՚ի մէջ Փիլիպեցւոց համարձակեցաք Աստուծով մերով՝ պատմել ձեզ զաւետարանն Աստուծոյ մեծա՛ւ պատերազմաւ[4561]։
[4561] Ոմանք. ՚Ի մէջ Փիլիպեցւոցն։
2 այլ, նախապէս չարչարուելով եւ անարգուելով Փիլիպէում, - ինչպէս որ դուք էլ գիտէք, - մեր Աստուծով համարձակուեցինք պատմել ձեզ Աստծու Աւետարանը մեծ ընդդիմութեան հանդիպելով.
2 Հապա առաջ Փիլիպպէի մէջ չարչարանք կրելէ ու անարգուելէ վերջ համարձակութիւն ունեցանք Աստուծմով ձեզի պատմելու Աստուծոյ աւետարանը՝ մեծ հակառակութեան մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
2:22: но, прежде пострадав и быв поруганы в Филиппах, как вы знаете, мы дерзнули в Боге нашем проповедать вам благовестие Божие с великим подвигом.
2:2  ἀλλὰ προπαθόντες καὶ ὑβρισθέντες καθὼς οἴδατε ἐν φιλίπποις ἐπαρρησιασάμεθα ἐν τῶ θεῶ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ ἐν πολλῶ ἀγῶνι.
2:2. ἀλλὰ (other) προπαθόντες ( having-had-experienced-before ) καὶ (and) ὑβρισθέντες ( having-been-abused-to ) καθὼς (down-as) οἴδατε (ye-had-come-to-see) ἐν (in) Φιλίπποις (unto-Filippoi') ἐπαρρησιασάμεθα ( we-all-uttered-to ) ἐν (in) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἡμῶν (of-us) λαλῆσαι (to-have-spoken-unto) πρὸς (toward) ὑμᾶς (to-ye) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐν (in) πολλῷ (unto-much) ἀγῶνι. (unto-a-struggling)
2:2. sed ante passi et contumeliis affecti sicut scitis in Philippis fiduciam habuimus in Deo nostro loqui ad vos evangelium Dei in multa sollicitudineBut having suffered many things before and been shamefully treated, (as you know) at Philippi, we had confidence in our God, to speak unto you the gospel of God in much carefulness.
2. but having suffered before, and been shamefully entreated, as ye know, at Philippi, we waxed bold in our God to speak unto you the gospel of God in much conflict.
2:2. Instead, having previously suffered and been treated shamefully, as you know, at Philippi, we had confidence in our God, so as to speak the Gospel of God to you with much solicitude.
2:2. But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.
But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention:

2: но, прежде пострадав и быв поруганы в Филиппах, как вы знаете, мы дерзнули в Боге нашем проповедать вам благовестие Божие с великим подвигом.
2:2  ἀλλὰ προπαθόντες καὶ ὑβρισθέντες καθὼς οἴδατε ἐν φιλίπποις ἐπαρρησιασάμεθα ἐν τῶ θεῶ ἡμῶν λαλῆσαι πρὸς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ ἐν πολλῶ ἀγῶνι.
2:2. sed ante passi et contumeliis affecti sicut scitis in Philippis fiduciam habuimus in Deo nostro loqui ad vos evangelium Dei in multa sollicitudine
But having suffered many things before and been shamefully treated, (as you know) at Philippi, we had confidence in our God, to speak unto you the gospel of God in much carefulness.
2:2. Instead, having previously suffered and been treated shamefully, as you know, at Philippi, we had confidence in our God, so as to speak the Gospel of God to you with much solicitude.
2:2. But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:2: Shamefully entreated - at Philippi - There Paul and Silas had been beaten with many stripes, shut up in the inner prison, and their feet made fast in the stocks. See Act 16:23, etc.; and the notes there.
With much contention - The words εν πολλῳ αγωνι not only signify, with intense labor and earnestness, but may here mean, exposed to the greatest danger; at the peril of our lives. The Greek phrase quoted by Rosenmuller is to the point, αγων προφασιν ουκ αναμενει, in danger we must not delay - activity and despatch are then indispensably necessary.
Albert Barnes: Notes on the Bible - 1834
2:2: But even after that we had suffered before - Before we came among you.
And were shamefully entreated, as ye know, at Philippi - Act 16:19 ff. By being beaten and cast into prison. The shame of the treatment consisted in the fact that it was wholly undeserved; that it was contrary to the laws; and that it was accompanied with circumstances designed to make their punishment as ignominious as possible. The Thessalonians knew of this, and Paul was not disposed to palliate the conduct of the Philippians. What was "shameful treatment" he speaks of as such without hesitation. It is not wrong to call things by their right names, and when we have been abused, it is not necessary that we should attempt to smooth the matter over by saying that it was not so.
We were bold in our God - By humble dependence on the support of our God. It was only his powerful aid that could have enabled them to persevere with ardor and zeal in such a work after such treatment The meaning here is, that they were not deterred from preaching the gospel by the treatment which they had received, but at the very next important town, and on the first opportunity, they proclaimed the same truth, though there was no security that they might not meet with the same persecution there. Paul evidently appeals to this in order to show them that they were not impostors, and that they were not influenced by the hope of ease or of selfish gains. People who were not sincere and earnest in their purposes would have been deterred by such treatment as they had received at Philippi.
With much contention - Amidst much opposition, and where great effort was necessary. The Greek word here used is ἀγώνι agō ni (agony), a word referring usually to the Grecian games; notes, Col 2:1. It means the course, or place of contest; and then the contest itself, the strife, the combat, the effort for victory; and the apostle here means, that owing to the opposition there, there was need of an effort on his part like the desperate struggles of those who contended for the mastery at the Grecian games; compare notes on Co1 9:24-27. The triumph of the gospel there was secured only by an effort of the highest kind, and by overcoming the most formidable opposition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: shamefully: Act 5:41, Act 16:12, Act 16:22-24, Act 16:37; Ti2 1:12; Heb 11:36, Heb 11:37, Heb 12:2, Heb 12:3; Pe1 2:14-16
bold: Th1 1:5; Act 4:13, Act 4:20, Act 4:31, Act 14:3, Act 17:2, Act 17:3; Eph 6:19, Eph 6:20
much: Act 6:9, Act 6:10, Act 15:1, Act 15:2, Act 17:2-9, Act 17:17, Act 19:8; Phi 1:27-30; Col 2:1; Jde 1:3
1 Thessalonians 2:3
Geneva 1599
(2) But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in (a) our God to speak unto you the gospel of God with much contention.
(2) The virtues of a true pastor are freely without fear to preach the Gospel, even in the midst of dangers.
(a) Through God's gracious help.
John Gill
But even after that we had suffered before,.... Before they came to Thessalonica, which they would not have done, had their ministry been a light and empty one in itself, and unprofitable to others; and especially had this been the case, they would never have rashly engaged in it again, and exposed themselves to fresh sufferings and dangers, as they did:
and were shamefully entreated, as ye know, at Philippi; being beaten with many stripes, and put into prison, and their feet made fast in the stocks, at the instigation of the masters of the damsel that had a spirit of divination, by whom they got much gain, and which Paul dispossessed; see Acts 16:16
we were bold in our God to speak unto you the Gospel of God with much contention: and which still made it more manifestly appear, that the errand they came upon was a matter of importance, and that they did not proceed on a slight foundation: what they spoke was "the Gospel", salvation by Christ, and not by the works of the law; the pure Gospel, and not a mixed one, free from the mixture of all human doctrines and inventions of men, without any adulteration and inconsistency; the whole of the Gospel, and not a part of it only; they declared the whole counsel of God, and kept back nothing that might be profitable: and this is styled the Gospel of God, to distinguish it from the Gospel of men, or that which the false teachers taught, and which was called the Gospel, though it was not so; and to express the excellency of it, from the author of it, who is God, it being the produce of his wisdom and grace; and from the matter of it, it containing the good will of God to men, setting forth the grace of God in election, redemption, justification, pardon, adoption, regeneration, and glorification, and expressing things relating to the kingdom of God, a meetness for it, and a right unto it; and it being so called shows it to be something divine, a message sent from God to sinful men; and gives a reason why the apostles were so bold to speak it, because it was not of men, but God. The Syriac version renders it the "Gospel of Christ"; see Rom 1:16 and it being so, they "were bold to speak it"; or they spoke it both with liberty of mind, the Spirit of God being with them, and with freedom of speech, a door of utterance being opened for them; as also with great courage and intrepidity, notwithstanding what they had suffered before, and the ill treatment they had met with at Philippi; and though they knew that the Gospel they spoke was contrary to the Jews, was a stumblingblock to them, and they had an inveterate prejudice against it; and was foolishness to the Greeks, and was derided by them, and they were sure to meet with reproach and persecution on account of it: yet they boldly and faithfully preached it, fearing not the face of men, nor their revilings: though it was
with much contention; referring to the tumult raised by the baser sort, who, instigated by others, assaulted Jason and the brethren, where the apostles were, Acts 18:5 or to the disputes which they had with the unbelieving Jews, who contradicted and blasphemed what they said; or to the division the Gospel made, as through the corruption of nature it makes wherever it comes, between the nearest relations and friends, some being for it, and others against it; or this may be expressive of the zeal with which the apostles preached, who earnestly contended for it, as persons in a combat or agony; they fought the good fight of faith valiantly, they endured hardness as good soldiers of Christ, and gave not way to the enemy, no, not for an hour: and all this was "in our God"; or "by the confidence" of our God, as the Syriac version renders it; trusting in him and relying upon him, being assisted by his grace, and strengthened by his power, and receiving much encouragement from a view of him as a covenant God; faith in God as a covenant God, will make a man bold in his cause; see Dan 3:17.
John Wesley
We had suffered - In several places. We are bold - Notwithstanding. With much contention - Notwithstanding both inward and outward conflicts of all kinds.
Robert Jamieson, A. R. Fausset and David Brown
even after that we had suffered before--at Philippi (Acts 16:11-40): a circumstance which would have deterred mere natural, unspiritual men from further preaching.
shamefully entreated--ignominiously scourged (Acts 16:22-23).
bold-- (Acts 4:29; Eph 6:20).
in our God--The ground of our boldness in speaking was the realization of God as "OUR God."
with much contention--that is, literally, as of competitors in a contest: striving earnestness (Col 1:29; Col 2:1). But here outward conflict with persecutors, rather than inward and mental, was what the missionaries had to endure (Acts 17:5-6; Phil 1:30).
2:32:3: Զի մխիթարութիւնն մեր ո՛չ ՚ի մոլորութենէ է, եւ ո՛չ ՚ի պղծութենէ, եւ ո՛չ նենգութեամբ[4562]. [4562] Ոմանք. Մխիթարութիւն ձեր ո՛չ։
3 որովհետեւ մեր յորդորը ո՛չ մոլորութիւնից է, ո՛չ պղծութիւնից եւ ո՛չ էլ նենգամտութիւնից:
3 Վասն զի մեր յորդորանքը ո՛չ մոլորութենէ է ու ո՛չ պղծութենէ եւ ո՛չ խաբէութեամբ.
Զի [4]մխիթարութիւնն մեր ոչ ի մոլորութենէ է եւ ոչ ի պղծութենէ եւ ոչ նենգութեամբ:

2:3: Զի մխիթարութիւնն մեր ո՛չ ՚ի մոլորութենէ է, եւ ո՛չ ՚ի պղծութենէ, եւ ո՛չ նենգութեամբ[4562].
[4562] Ոմանք. Մխիթարութիւն ձեր ո՛չ։
3 որովհետեւ մեր յորդորը ո՛չ մոլորութիւնից է, ո՛չ պղծութիւնից եւ ո՛չ էլ նենգամտութիւնից:
3 Վասն զի մեր յորդորանքը ո՛չ մոլորութենէ է ու ո՛չ պղծութենէ եւ ո՛չ խաբէութեամբ.
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2:33: Ибо в учении нашем нет ни заблуждения, ни нечистых [побуждений], ни лукавства;
2:3  ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας οὐδὲ ἐν δόλῳ,
2:3. ἡ (The-one) γὰρ (therefore) παράκλησις (a-calling-beside) ἡμῶν (of-us) οὐκ (not) ἐκ (out) πλάνης (of-a-wandering) οὐδὲ (not-moreover) ἐξ (out) ἀκαθαρσίας (of-an-un-cleansing-unto) οὐδὲ (not-moreover) ἐν (in) δόλῳ, (unto-a-guile,"
2:3. exhortatio enim nostra non de errore neque de inmunditia neque in doloFor our exhortation was not of error, nor of uncleanness, nor in deceit.
3. For our exhortation not of error, nor of uncleanness, nor in guile:
2:3. For our exhortation was not in error, nor from impurity, nor with deception.
2:3. For our exhortation [was] not of deceit, nor of uncleanness, nor in guile:
For our exhortation [was] not of deceit, nor of uncleanness, nor in guile:

3: Ибо в учении нашем нет ни заблуждения, ни нечистых [побуждений], ни лукавства;
2:3  ἡ γὰρ παράκλησις ἡμῶν οὐκ ἐκ πλάνης οὐδὲ ἐξ ἀκαθαρσίας οὐδὲ ἐν δόλῳ,
2:3. exhortatio enim nostra non de errore neque de inmunditia neque in dolo
For our exhortation was not of error, nor of uncleanness, nor in deceit.
2:3. For our exhortation was not in error, nor from impurity, nor with deception.
2:3. For our exhortation [was] not of deceit, nor of uncleanness, nor in guile:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Ф-цы прекрасно знают это и знают также, что учение благовестников происходить не из заблуждения (в смысле самообмана), и не из желания проповедывать распущенность (akaqarsia), или опираться на лукавство. Это указание на нечистоту (akaqarsia) или же "чувственность", как возможное источное начало проповеди, было весьма важно в виду тех крайне безнравственных форм служения богам, которые часто освящались религиями того времени. Таков, напр., был мистический культ "Kabiri" в самой Ф-ке, сопровождавшийся грубо безнравственными обрядами. Благовестники свободны от этих недостатков. Испытанные Богом, и удостоенные быть носителями Евангелия, они стараются служить и угождать не низким побуждениям и страстям человека, а Богу.
Adam Clarke: Commentary on the Bible - 1831
2:3: Our exhortation - The word παρακλησιςhas a very extensive meaning; it signifies not only exhortation and teaching in general, but also encouragement, consolation, and the like. When the apostles exhorted or admonished men, it was that they should turn from evil to good, from misery to happiness, from Satan to God, and from hell to heaven. Their exhortations having this object, every word was consolatory; and as the truth which they delivered was unquestionable, therefore their ministry was a subject of the highest encouragement and joy.
Not of deceit - We did not endeavor to allure you with false pretences; we did not deceive you, nor were we deceived ourselves.
Nor of uncleanness - Such as the teachings of the Gentile philosophers were; their supreme gods were celebrated for their adulteries, fornications, uncleannesses, thefts, barbarities, and profligacies of the most odious kind. Our Gospel was pure; came from the pure and holy God; was accompanied with the influences of the Holy Spirit, and produced purity both in the hearts and lives of all that received it.
Nor in guile - We had no false pretences, and were influenced by no sinister motives.
Albert Barnes: Notes on the Bible - 1834
2:3: For our exhortation - That is, the exhortation to embrace the gospel. The word seems to be used here so as to include preaching in general. The sense is, that the means which they used to induce them to become Christians were not such as to delude them.
Was not of deceit - Was not founded on sophistry. The apostle means to say, that the Thessalonians knew that his manner of preaching was not such as was adopted by the advocates of error.
Nor of uncleanness - Not such as to lead to an impure life. It was such as to lead to holiness and purity. The apostle appeals to what they knew to be the tendency of his doctrine as an evidence that it was true. Most of the teaching of the pagan philosophers led to a life of licentiousness and corruption. The tendency of the gospel was just the Rev_erse. Nor in guile - Not by the arts of deceit. There was no craftiness or trick, such as could not bear a severe scrutiny. No point was carried by art, cunning, or stratagem. Everything was done on the most honorable and fair principles. It is much when a man can say that he has never endeavored to accomplish anything by mere trick, craft, or cunning. Sagacity and shrewdness are always allowable in ministers as well as others; trick and cunning never. Yet stratagem often takes the place of sagacity, and trick is often miscalled shrewdness. Guile, craft, cunning. imply deception, and can never be reconciled with that entire honesty which a minister of the gospel, and all other Christians, ought to possess; see notes on Co2 12:16; compare Psa 32:2; Psa 34:13; Joh 1:47; Pe1 2:1, Pe1 2:22; Rev 14:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: Th1 2:5, Th1 2:6, Th1 2:11, Th1 4:1, Th1 4:2; Num 16:15; Sa1 12:3; Act 20:33, Act 20:34; Co2 2:17, Co2 4:2, Co2 4:5, Co2 7:2; Co2 11:13, Co2 12:16-18; Pe2 1:16
1 Thessalonians 2:4
Geneva 1599
(3) For our exhortation [was] not of deceit, nor of (b) uncleanness, nor in guile:
(3) To teach pure doctrine faithfully and with a pure heart.
(b) By any wicked and evil type of dealing.
John Gill
For our exhortation,.... Or "consolation"; for the ministry of the Gospel, which is here meant, consists of doctrines full of comfort to distressed minds, such as free justification by the righteousness of Christ, full pardon by his blood, and complete satisfaction by his sacrifice; as well as of exhortations to the exercise of grace and discharge of duty: and this was
not of deceit; or "error", was not "fallacious", as the Ethiopic version renders it; it consisted of nothing but truth, it was the word of truth, and the truth as it is in Jesus; nor did it proceed from any intention to deceive and impose on persons; it was no imposture:
nor of uncleanness; it did not spring from any impure affection for any sin, for popular applause, or worldly interest; nor did the ministers of it connive at uncleanness in others, or practise it themselves, as did the false teachers; but bore their testimony against it, both by word and example, and taught no doctrine that encouraged to it; but, on the contrary, the doctrine which is according to godliness, and which teaches men to deny ungodliness and worldly lusts:
nor in guile; as there was no deceitful design in the ministry of the word, nor anything impure and immoral in the matter of it; so there was no artifice used in the dispensing of it; it was plain and simple, without any colour and guile, without the hidden things of dishonesty, without craftiness and handling the word deceitfully; and this is a reason why the apostles preached it with so much freedom and boldness, because there was nothing false, impure, or artful in it.
John Wesley
For our exhortation - That is, our preaching. A part is put for the whole. Is not, at any time, of deceit - We preach not a lie, but the truth of God. Nor of uncleanness - With any unholy or selfish view. This expression is not always appropriated to lust, although it is sometimes emphatically applied thereto. Nor in guile - But with great plainness of speech.
Robert Jamieson, A. R. Fausset and David Brown
For--The ground of his "boldness" (Th1 2:2), his freedom from all "deceit, uncleanness, and guile"; guile, before God, deceit (Greek, "imposture"), towards men (compare 2Cor 1:12; 2Cor 2:17; Eph 4:14); uncleanness, in relation to one's self (impure motives of carnal self-gratification in gain, Th1 2:5), or lust; such as actuated false teachers of the Gentiles (Phil 1:16; 2Pet 2:10, 2Pet 2:14; Jude 1:8; Rev_ 2:14-15). So Simon Magus and Cerinthus taught [ESTIUS].
exhortation--The Greek means "consolation" as well as "exhortation." The same Gospel which exhorts comforts. Its first lesson to each is that of peace in believing amidst outward and inward sorrows. It comforts them that mourn (compare Th1 2:11; Is 61:2-3; 2Cor 1:3-4).
of--springing from--having its source in--deceit, &c.
2:42:4: այլ որպէս ընտրեցա՛ք յԱստուծոյ հաւատարիմ լինել աւետարանին, նո՛յնպէս եւ խօսիմք. ո՛չ իբրեւ մարդկան հաճոյ լինել, այլ Աստուծոյ որ քննէ զսի՛րտս մեր[4563]։ [4563] Ոմանք. Որ քննէն զսիրտս։
4 Այլ, ինչպէս ընտրուեցինք Աստծուց՝ հաւատարիմ լինելու Աւետարանին, այնպէս էլ խօսում ենք՝ հաճելի լինելու համար ոչ թէ մարդկանց, այլ՝ Աստծուն, որ քննում է մեր սրտերը.
4 Հապա ինչպէս մենք Աստուծմէ ընտրուեցանք ու աւետարանը մեզի ինչպէս վստահուեցաւ այնպէս կը խօսինք, ո՛չ թէ մարդոց հաճոյ ըլլալու համար, հապա Աստուծոյ՝ որ մեր սրտերը կը քննէ։
այլ որպէս ընտրեցաք յԱստուծոյ հաւատարիմ լինել աւետարանին, նոյնպէս եւ խօսիմք, ոչ իբրեւ մարդկան հաճոյ լինել, այլ Աստուծոյ որ քննէ զսիրտս մեր:

2:4: այլ որպէս ընտրեցա՛ք յԱստուծոյ հաւատարիմ լինել աւետարանին, նո՛յնպէս եւ խօսիմք. ո՛չ իբրեւ մարդկան հաճոյ լինել, այլ Աստուծոյ որ քննէ զսի՛րտս մեր[4563]։
[4563] Ոմանք. Որ քննէն զսիրտս։
4 Այլ, ինչպէս ընտրուեցինք Աստծուց՝ հաւատարիմ լինելու Աւետարանին, այնպէս էլ խօսում ենք՝ հաճելի լինելու համար ոչ թէ մարդկանց, այլ՝ Աստծուն, որ քննում է մեր սրտերը.
4 Հապա ինչպէս մենք Աստուծմէ ընտրուեցանք ու աւետարանը մեզի ինչպէս վստահուեցաւ այնպէս կը խօսինք, ո՛չ թէ մարդոց հաճոյ ըլլալու համար, հապա Աստուծոյ՝ որ մեր սրտերը կը քննէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:44: но, как Бог удостоил нас того, чтобы вверить [нам] благовестие, так мы и говорим, угождая не человекам, но Богу, испытующему сердца наши.
2:4  ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον οὕτως λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες ἀλλὰ θεῶ τῶ δοκιμάζοντι τὰς καρδίας ἡμῶν.
2:4. ἀλλὰ (other) καθὼς (down-as) δεδοκιμάσμεθα (we-had-come-to-be-assessed-to) ὑπὸ (under) τοῦ (of-the-one) θεοῦ (of-a-Deity) πιστευθῆναι (to-have-been-trusted-of) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet,"οὕτως (unto-the-one-this) λαλοῦμεν, (we-speak-unto,"οὐχ (not) ὡς (as) ἀνθρώποις (unto-mankinds) ἀρέσκοντες ( pleasing ,"ἀλλὰ (other) θεῷ (unto-a-Deity) τῷ ( unto-the-one ) δοκιμάζοντι ( unto-assessing-to ) τας ( to-the-ones ) καρδίας ( to-hearts ) ἡμῶν. (of-us)
2:4. sed sicut probati sumus a Deo ut crederetur nobis evangelium ita loquimur non quasi hominibus placentes sed Deo qui probat corda nostraBut as we were approved by God that the gospel should be committed to us: even so we speak, not as pleasing men but God, who proveth our hearts.
4. but even as we have been approved of God to be intrusted with the gospel, so we speak; not as pleasing men, but God which proveth our hearts.
2:4. But, just as we have been tested by God, so that the Gospel would be entrusted to us, so also did we speak, not so as to please men, but rather to please God, who tests our hearts.
2:4. But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.
But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts:

4: но, как Бог удостоил нас того, чтобы вверить [нам] благовестие, так мы и говорим, угождая не человекам, но Богу, испытующему сердца наши.
2:4  ἀλλὰ καθὼς δεδοκιμάσμεθα ὑπὸ τοῦ θεοῦ πιστευθῆναι τὸ εὐαγγέλιον οὕτως λαλοῦμεν, οὐχ ὡς ἀνθρώποις ἀρέσκοντες ἀλλὰ θεῶ τῶ δοκιμάζοντι τὰς καρδίας ἡμῶν.
2:4. sed sicut probati sumus a Deo ut crederetur nobis evangelium ita loquimur non quasi hominibus placentes sed Deo qui probat corda nostra
But as we were approved by God that the gospel should be committed to us: even so we speak, not as pleasing men but God, who proveth our hearts.
2:4. But, just as we have been tested by God, so that the Gospel would be entrusted to us, so also did we speak, not so as to please men, but rather to please God, who tests our hearts.
2:4. But as we were allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which trieth our hearts.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:4: But as we were allowed of God - Καθως δεδοκιμασμεθα· As we were accounted worthy to be put in trust - as God put confidence in us, and sent us on his most especial message to mankind, even so we speak, keeping the dignity of our high calling continually in view; and, acting as in the sight of God, we speak not to please or flatter men, though our doctrine is the most consolatory that can be conceived, but to please that God who searcheth the heart, and before whom all our motives are constantly without a veil.
Albert Barnes: Notes on the Bible - 1834
2:4: But as we were allowed of God to be put in trust with the gospel - Compare Ti1 1:11-12. Since there had been committed to us an office so high and holy, and so much demanding sincerity, fidelity, and honesty, we endeavored to act in all respects in conformity to the trust reposed in us. The gospel is a system of truth and sincerity, and we evinced the same. The gospel is concerned with great realities, and we did not resort to trick and illusion. The office of the ministry is most responsible, and we acted in view of the great account which we must render. The meaning is, that Paul had such a sense of the truth, reality, and importance of the gospel, and of his responsibility, as effectually to keep him from anything like craft or cunning in preaching it. An effectual restrainer from mere management and trick will always be found in a deep conviction of the truth and importance of religion. Artifice and cunning are the usual accompaniments of a bad cause - and, when adopted by a minister of the gospel, will usually, when detected, leave the impression that he feels that he is engaged in such a cause. If an object cannot be secured by sincerity and straight-forward dealing, it is not desirable that it should be secured at all.
Even so we speak - In accordance with the nature of the gospel; with the truth and sincerity which such a cause demands.
Not as pleasing men - Not in the manner of impostors, who make it their object to please people. The meaning of the apostle is, that he did not aim to teach such doctrines as would flatter people; as would win their applause; or as would gratify their passions or their fancy. We are not to suppose that he desired to offend people; or that he regarded their esteem as of no value; or that he was indifferent whether they were pleased or displeased; but that it was not the direct object of his preaching to please them. It was to declare the truth, and to obtain the approbation of God whatever people might think of it; see the notes on Gal 1:10.
Which trieth our hearts - It is often said to be an attribute of God that he tries or searches the hearts of people; Ch1 28:9; Ch1 29:17; Jer 11:20; Jer 17:10; Psa 11:4; Rom 8:27. The meaning here is, that the apostle had a deep conviction of the truth that God knew all his motives, and that all would be Rev_ealed in the last day.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: as we: Co1 7:25; Eph 3:8; Ti1 1:11-13
to be: Luk 12:42, Luk 16:11; Co1 4:1, Co1 4:2, Co1 9:17; Gal 2:7; Ti1 1:11, Ti1 1:12, Ti1 6:20; Ti2 1:14; Ti2 2:2; Tit 1:3
not: Co1 2:4, Co1 2:5; Co2 4:2, Co2 5:11, Co2 5:16; Gal 1:10; Eph 6:6; Col 3:22
but God: Num 27:16; Kg1 8:39; Ch1 29:17; Psa 7:9, Psa 17:3, Psa 44:21, Psa 139:1, Psa 139:2; Pro 17:3; Jer 17:10, Jer 32:19; Joh 2:24, Joh 2:25, Joh 21:17; Rom 8:27; Heb 4:13; Rev 2:23
1 Thessalonians 2:5
Geneva 1599
(4) But as we were (c) allowed of God to be put in trust with the gospel, even so we speak; not as pleasing men, but God, which (d) trieth our hearts.
(4) To approve his conscience to God, being free from all flattery and covetousness.
(c) There is this difference between the judgments of God and the judgments of men, that when men choose, they give regard to the qualities of those things which stand before them, but God finds the reason of his counsel only in himself. Therefore, it follows that seeing as we are not able to think a good thought, that whoever he first chooses to those callings, he does not find them able but indeed makes them able. And therefore in that we are empowered of God, it depends upon his mercy.
(d) Who approves and allows them.
John Gill
But as we were allowed of God,.... Or, "approved of God"; not that there were any previous fitness and worthiness in them to be ministers of the word; but such was the good will and pleasure of God, that he from all eternity chose and appointed them to this work; and in his own time by his grace called them to it, and by his gifts qualified them for it, who otherwise were unworthy of it, and insufficient for it:
to be put in trust with the Gospel; which is of great worth and value, a rich treasure, and of the last importance; which to be trusted with is a very great honour; and the discharge of such a trust requires great faithfulness, and which the apostles had:
even so we speak; the Gospel as delivered to them, both as to matter and manner; neither taking from it nor adding to it, nor mixing it with anything of their own, nor disguising it with any artifice:
not as pleasing men; to gain favour and affection, esteem, applause, and honour from them; to escape reproach and persecution, and obtain worldly advantages by dropping, concealing, or blending of truths to make them more agreeable to the taste of natural men:
but God, which trieth our hearts; studying to approve themselves to God, whose Gospel was committed to them, from whom they received gifts to preach it, and to whom they were accountable for all; and who being the searcher of the hearts, and the trier of the reins of the children of men, knows the intentions and designs of men, and the springs of all actions; and sees through all artifices, and from whom nothing can be hidden, and who will, in his own time, bring to light the hidden things of darkness; under a sense of which faithful ministers act, as of sincerity, and as in the sight of an omniscient God.
Robert Jamieson, A. R. Fausset and David Brown
as--according as; even as.
allowed--Greek, "We have been approved on trial," "deemed fit." This word corresponds to "God which trieth our hearts" below. This approval as to sincerity depends solely on the grace and mercy of God (Acts 9:15; 1Cor 7:25; 2Cor 3:5; Ti1 1:11-12).
not as pleasing--not as persons who seek to please men; characteristic of false teachers (Gal 1:10).
2:52:5: Զի ո՛չ երբէք բանիւք ողոքանաց եղեաք առ ձեզ, որպէս եւ դուք իսկ գիտէք. եւ ո՛չ ՚ի պատճա՛ռս ագահութեան, որպէս եւ Աստուած վկայէ՛[4564]. [4564] Ոմանք. Եղաք առ ձեզ։
5 շողոքորթութեան խօսքեր երբեք չգործածեցինք ձեզ մօտ, ինչպէս որ դուք էլ գիտէք. եւ ոչ էլ եղանք ձեր մէջ ագահութիւնից մղուած, ինչպէս որ Աստուած էլ վկայ է.
5 Մենք բնաւ շողոքորթութեան խօսքեր չգործածեցինք, ինչպէս գիտէք, ո՛չ ալ ագահութենէ թելադրուած, Աստուած վկայ է։
Զի ոչ երբեք բանիւք ողոքանաց եղեաք առ ձեզ, որպէս եւ դուք իսկ գիտէք, եւ ոչ ի պատճառս ագահութեան, որպէս եւ Աստուած վկայէ:

2:5: Զի ո՛չ երբէք բանիւք ողոքանաց եղեաք առ ձեզ, որպէս եւ դուք իսկ գիտէք. եւ ո՛չ ՚ի պատճա՛ռս ագահութեան, որպէս եւ Աստուած վկայէ՛[4564].
[4564] Ոմանք. Եղաք առ ձեզ։
5 շողոքորթութեան խօսքեր երբեք չգործածեցինք ձեզ մօտ, ինչպէս որ դուք էլ գիտէք. եւ ոչ էլ եղանք ձեր մէջ ագահութիւնից մղուած, ինչպէս որ Աստուած էլ վկայ է.
5 Մենք բնաւ շողոքորթութեան խօսքեր չգործածեցինք, ինչպէս գիտէք, ո՛չ ալ ագահութենէ թելադրուած, Աստուած վկայ է։
zohrab-1805▾ eastern-1994▾ western am▾
2:55: Ибо никогда не было у нас перед вами ни слов ласкательства, как вы знаете, ни видов корысти: Бог свидетель!
2:5  οὔτε γάρ ποτε ἐν λόγῳ κολακείας ἐγενήθημεν, καθὼς οἴδατε, οὔτε ἐν προφάσει πλεονεξίας, θεὸς μάρτυς,
2:5. οὔτε (Not-also) γάρ (therefore) ποτε (whither-also) ἐν (in) λόγῳ (unto-a-forthee) κολακίας (of-a-flattering-unto) ἐγενήθημεν, (we-were-became,"καθὼς (down-as) οἴδατε, (ye-had-come-to-see,"οὔτε (not-also) προφάσει (unto-a-manifesting-before) πλεονεξίας, (of-a-holding-beyond-unto,"θεὸς (a-Deity) μάρτυς, (a-witness,"
2:5. neque enim aliquando fuimus in sermone adulationis sicut scitis neque in occasione avaritiae Deus testis estFor neither have we used at any time the speech of flattery, as you know: nor taken an occasion of covetousness (God is witness):
5. For neither at any time were we found using words of flattery, as ye know, nor a cloke of covetousness, God is witness;
2:5. And neither did we, at any time, become flattering in speech, as you know, nor did we seek an opportunity for avarice, as God is witness.
2:5. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God [is] witness:
For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God [is] witness:

5: Ибо никогда не было у нас перед вами ни слов ласкательства, как вы знаете, ни видов корысти: Бог свидетель!
2:5  οὔτε γάρ ποτε ἐν λόγῳ κολακείας ἐγενήθημεν, καθὼς οἴδατε, οὔτε ἐν προφάσει πλεονεξίας, θεὸς μάρτυς,
2:5. neque enim aliquando fuimus in sermone adulationis sicut scitis neque in occasione avaritiae Deus testis est
For neither have we used at any time the speech of flattery, as you know: nor taken an occasion of covetousness (God is witness):
2:5. And neither did we, at any time, become flattering in speech, as you know, nor did we seek an opportunity for avarice, as God is witness.
2:5. For neither at any time used we flattering words, as ye know, nor a cloke of covetousness; God [is] witness:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-7: Их благовестие чуждо ласкательства, рассчитанного на грубый личный интерес, чуждо даже "предлога" к корысти. Они не ищут славы, ни от людей, ни от них. Они "могли бы быть им в тягость" (en barei einai), как Апостолы - но этого на самом деле не было. Как понимать это выражение en barei einai - "могуще в тягость быти"? Идет ли здесь речь о денежных пособиях, на которые имели право благовестники, или же здесь имеется в виду настойчивое требование признания своего авторитета? BaroV имеет два значения: а) оно может иметь прямое значение "тяжести", "бремени" (Vulgata - oneri esse), и в таком случае может указывать на право Апостолов требовать помощи и содержания (смотри ст. 9: и 2: Фес III:8); б) но может иметь и производное значение "власти, достоинства"; в таком случае оно будет указывать на честь, которой могли благовестники ожидать от Ф-в в качестве "Апостолов Христовых". Если связывать мысль 7: ст. с мыслью 6: ст., то второе значение слова baroV более уместно; если же связывать ст. 7: с 5: ст., то приемлемее будет первое значение слова. Но "может быть безопаснее приписывать выражению en barei einai всеобъемлющее значение, включающее в себя обе эти царственные, так сказать, прерогативы Апостольства - и право настаивать на своем авторитете, и право взимать вспоможения" (Lightfoot, op. cit.). Благовестники, не будучи обременительны, были, напротив, "тихи" среди них (hpioi). В данном месте возможно и иное чтение: "nhpioi", в таком случае мысль будет такая: "мы были детьми посреди вас". Чтение это находится в двух древнейших кодексах - Синайском и Ватиканском. Но чтение hpioi так же хорошо поддерживается манускриптами, как и nhpioi, а по ходу мыслей гораздо более приемлемо.
Adam Clarke: Commentary on the Bible - 1831
2:5: Flattering words - Though we proclaimed the Gospel or glad tidings, yet we showed that without holiness none should see the Lord.
Ye know - That while we preached the whole Gospel we never gave any countenance to sin.
For a cloak of covetousness - We did not seek temporal emolument; nor did we preach the Gospel for a cloak to our covetousness: God is witness that we did not; we sought you, not yours. Hear this, ye that preach the Gospel! Can ye call God to witness that in preaching it ye have no end in view by your ministry but his glory in the salvation of souls? Or do ye enter into the priesthood for a morsel of bread, or for what is ominously and impiously called a living, a benefice? In better days your place and office were called a cure of souls; what care have you for the souls of them by whose labors you are in general more than sufficiently supported? Is it your study, your earnest labor, to bring sinners to God; to preach among your heathen parishioners the unsearchable riches of Christ?
But I should speak to the thousands who have no parishes, but who have their chapels, their congregations, pew and seat rents, etc., etc. Is it for the sake of these that ye have entered or continue in the Gospel ministry? Is God witness that, in all these things, ye have no cloak of covetousness? Happy is the man who can say so, whether he has the provision which the law of the land allows him, or whether he lives on the free-will offerings of the people.
The faithful laborer is worthy of his hire; for the ox that treads out the corn should not be muzzled; and they that preach the Gospel should live, not riot, by the Gospel. But wo to that man who enters into the labor for the sake of the hire! he knows not Christ; and how can he preach him?
Albert Barnes: Notes on the Bible - 1834
2:5: For neither at any time used we flattering words - see the Job 31:21-22 notes; and on Co2 2:17 note. The word here rendered "flattering" - κολακείας kolakeias - occurs nowhere else in the New Testament. The meaning is, that the apostle did not deal in the language of adulation; he did not praise them for their beauty, wealth, talent, or accomplishments, and conceal from them the painful truths about their guilt and danger. He stated simple truth - not refusing to commend people if truth would admit of it, and never hesitating to declare his honest convictions about their guilt and danger. One of the principal arts of the deceiver on all subjects is flattery; and Paul says, that when preaching to the Thessalonians he had carefully avoided it. He now appeals to that fact as a proof of his own integrity. They knew that he had been faithful to their souls.
Nor a cloke of covetousness - The word rendered "cloke" here - πρόφασει prophasei - means, properly, "what is shown or appears before any one;" i. e., "show, pretence, pretext," put forth in order to cover one's real intent; Mat 22:14; Mar 12:40; Luk 20:47. The meaning here is, that he did not put on a pretence or appearance of piety for the sake of promoting the schemes of covetousness. The evidence of that was not only what they observed of the general spirit of the apostle, but also the fact that when with them he had actually labored with his own hands for a support; Th1 2:9. It is obvious that there were those there, as sometimes there are now, who, under the pretence of great zeal for religion, were really seeking wealth, and it is possible that it may have been alleged against Paul and his fellow-laborers that they were such persons.
God is witness - This is a solemn appeal to God for the truth of what he had said. He refers not only to their own observation, but he calls God himself to witness his sincerity. God knew the truth in the case. There could have been no imposing on him; and the appeal, therefore, is to one who was intimately acquainted with the truth. Learn hence:
(1) That it is right, on important occasions, to appeal to God for the truth of what we say.
(2) we should always so live that we can properly make such an appeal to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: used: Job 17:5, Job 32:21, Job 32:22; Psa 12:2, Psa 12:3; Pro 20:19, Pro 26:28, Pro 28:23; Isa 30:10; Mat 22:16; Pe2 2:18
a cloak: Isa 56:11; Jer 6:13, Jer 8:10; Mic 3:5; Mal 1:10; Mat 23:14; Act 20:33; Rom 16:18; Co2 2:17, Co2 4:2, Co2 7:2, Co2 12:17; Ti1 3:3, Ti1 3:8; Tit 1:7; Pe1 5:2; Pe2 2:3, Pe2 2:14, Pe2 2:15; Jde 1:11; Rev 18:12, Rev 18:13
God: Rom 1:9, Rom 9:1; Gal 1:20
1 Thessalonians 2:6
John Gill
For neither at any time used we flattering words,.... To introduce them into the affections, and gain the esteem and good will of men; they did not in their ministry deliver such things as flattered men with a good opinion of themselves: they did not preach up the purity of human nature, but on the contrary the doctrine of original sin, the imputation of Adam's transgression to his posterity, and the corruption of all human nature; they asserted the universal pollution of it, of all men, and of all the powers and faculties of their souls, that they are all under the power and dominion of sin, are involved in the guilt of it, and are all guilty before God, and liable to everlasting wrath and punishment; and that unless they repented of their sins and believed in Christ, they would perish eternally; thus they dealt roundly and freely with men's consciences, and plainly, openly, and faithfully told them their case as it was: nor did they cry up the power of man's free will, which would have been grateful to Jews and Gentiles; but they declared the reverse, they asserted the weakness and impotency of man, to anything that is spiritually good; and represented him as a weak and strengthless creature, and unable to do anything, even to think a good thought of himself; and ascribed all that a man is, or has, or does, that is good, to the grace and power of God, who works in him both to will and to do: nor did they plead for the sufficiency of man's righteousness to justify him before God, a doctrine very pleasing to human nature; but, on the contrary, they gave out that there was none righteous, no, not one of the sons of Adam, in and of themselves, or by virtue of any righteousness of their own; so far from it that they were full of all unrighteousness, and were not capable of working out a righteousness, or of attaining to the righteousness of the law; that what they did pretend to was not a justifying righteousness, and would give no right and title to eternal glory; and that the righteousness of Christ was the only righteousness, by which a man could be justified from all things, and in which he could be found safe. They did not blend and mix their doctrine to suit with the tastes of different men, but with all sincerity and plainness preached the truth, as it is in Jesus; they did not connive at the sins of men, cry Peace, Peace, when there was none, or sow pillows under their armholes, or promise them life, though they should not return from their wicked way; but they with great freedom inveighed against the sins of men, and exhorted them to repentance and reformation, as well as to faith in Christ for pardon and righteousness; nor did they wink at the sins of professors, or of one another, the Apostle Paul withstood Peter to the face because he was to be blamed; and when they praised men for their gifts and graces, and the exercise of them, they took care to ascribe them to the grace of God, and give him the glory, and prevent men from boasting in themselves; in short, they acted the reverse of the false teachers, who had men's persons in admiration because of advantage, and by good words and fair speeches deceived the hearts of the simple; but so did not the apostles of Christ, no, never, not "at any time": when they first came to Thessalonica during their stay there, either in public or in private: and though this was true of any other time and place, yet here must be confined to this, since the apostle appeals to this church for the truth of what he said,
as ye know; for flattering words may be discerned; a flatterer is known by his words; though in general such is the weakness of human nature, that men love to be flattered, though they know they are:
nor a cloak of covetousness; or "an occasion of" it, they did not take the opportunity or advantage by the ministry of the word, to indulge a covetous disposition, or to amass wealth and riches to themselves; or an "excuse" for covetousness, which covetous men are never at a loss to make, always pretending one thing or another to hide and cover their evil; but the apostles made no excuses, nor used any cloak, nor needed any to cover their covetousness, because they had not the thing; they did not pretend one thing and mean another; they did not, as the false apostles did, pretend to serve Christ, preach his Gospel, seek the glory of God and the good of souls, and mean themselves, and design their own worldly advantage; they did not make these a "pretence" for covetousness, they sincerely served Christ, faithfully preached his Gospel, truly sought the glory of God, and were heartily concerned for the good of souls without any mercenary and selfish views; for the truth of which they could appeal to the heart searching and rein-trying God, as the apostle here does, saying,
God is witness; which is properly an oath, a solemn appeal to God; for since covetousness is an internal and secret sin, and may be so coloured and disguised as not easily to be discerned, as flattering words may, the apostle therefore calls God to witness the truth of what he had said.
John Wesley
Flattering words - This ye know. Nor a cloak of covetousness - Of this God is witness. He calls men to witness an open fact; God, the secret intentions of the heart. In a point of a mixed nature, Th1 2:10, he appeals both to God and man.
Robert Jamieson, A. R. Fausset and David Brown
used we flattering words--literally, "become (that is, have we been found) in (the use of) language of flattery"; the resource of those who try to "please men."
as ye know--"Ye know" as to whether I flattered you; as to "covetousness," GOD, the Judge of the heart, alone can be "my witness."
cloak of--that is, any specious guise under which I might cloak "covetousness."
2:62:6: եւ ո՛չ խնդրեցաք զփա՛ռս ՚ի մարդկանէ, ո՛չ ՚ի ձէնջ՝ եւ ո՛չ յայլոց[4565]։ [4565] Բազումք. Եւ ոչ խնդրէաք փառս։
6 եւ փառք չփնտռեցինք մարդկանցից, ո՛չ ձեզնից եւ ո՛չ էլ ուրիշներից:
6 Մարդոցմէ փառք չփնտռեցինք, ո՛չ ձեզմէ, ո՛չ ալ ուրիշներէն,
եւ ոչ խնդրէաք փառս ի մարդկանէ, ոչ ի ձէնջ եւ ոչ յայլոց:

2:6: եւ ո՛չ խնդրեցաք զփա՛ռս ՚ի մարդկանէ, ո՛չ ՚ի ձէնջ՝ եւ ո՛չ յայլոց[4565]։
[4565] Բազումք. Եւ ոչ խնդրէաք փառս։
6 եւ փառք չփնտռեցինք մարդկանցից, ո՛չ ձեզնից եւ ո՛չ էլ ուրիշներից:
6 Մարդոցմէ փառք չփնտռեցինք, ո՛չ ձեզմէ, ո՛չ ալ ուրիշներէն,
zohrab-1805▾ eastern-1994▾ western am▾
2:66: Не ищем славы человеческой ни от вас, ни от других:
2:6  οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφ᾽ ὑμῶν οὔτε ἀπ᾽ ἄλλων,
2:6. οὔτε (not-also) ζητοῦντες ( seeking-unto ) ἐξ (out) ἀνθρώπων (of-mankinds) δόξαν, (to-a-recognition,"οὔτε (not-also) ἀφ' (off) ὑμῶν (of-ye,"οὔτε (not-also) ἀπ' (off) ἄλλων , ( of-other ,"
2:6. nec quaerentes ab hominibus gloriam neque a vobis neque ab aliisNor sought we glory of men, neither of you, nor of others.
6. nor seeking glory of men, neither from you, nor from others, when we might have been burdensome, as apostles of Christ.
2:6. Nor did we seek the glory of men, neither from you, nor from others.
2:6. Nor of men sought we glory, neither of you, nor [yet] of others, when we might have been burdensome, as the apostles of Christ.
Nor of men sought we glory, neither of you, nor [yet] of others, when we might have been burdensome, as the apostles of Christ:

6: Не ищем славы человеческой ни от вас, ни от других:
2:6  οὔτε ζητοῦντες ἐξ ἀνθρώπων δόξαν, οὔτε ἀφ᾽ ὑμῶν οὔτε ἀπ᾽ ἄλλων,
2:6. nec quaerentes ab hominibus gloriam neque a vobis neque ab aliis
Nor sought we glory of men, neither of you, nor of others.
2:6. Nor did we seek the glory of men, neither from you, nor from others.
2:6. Nor of men sought we glory, neither of you, nor [yet] of others, when we might have been burdensome, as the apostles of Christ.
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Adam Clarke: Commentary on the Bible - 1831
2:6: Nor of men sought we glory - As we preached not for worldly gain, so we preached not for popular applause; we had what we sought for-the approbation of God, and the testimony of a good conscience.
When we might have been burdensome - They had a right to their maintenance while they devoted themselves wholly to the work of the Gospel for the sake of the people's souls. Others understand the words εν βαρει ειναι, to be honorable; we sought no glory of you nor of others, though we were honorable as the apostles of Christ. כבוד cabod, in Hebrew, to which the Greek βαρος answers, signifies not only weight but glory; and in both these senses the apostle uses it, Co2 4:17.
Albert Barnes: Notes on the Bible - 1834
2:6: Nor of men sought we glory - Or praise. The love of applause was not that which influenced them; see the notes on Col 1:10.
Neither of you, nor yet of others - Nowhere has this been our object The love of fame is not that which has influenced us. The particular idea in this verse seems to be that though they had uncommon advantages, as the apostles of Christ, for setting up a dominion or securing an ascendancy over others, yet they had not availed themselves of it. As an apostle of Christ; as appointed by him to found churches; as endowed with the power of working miracles, Paul had every advantage for securing authority over others, and turning it to the purposes of ambition or gain.
When we might have been burdensome - Margin, "or, used authority." Some understand this as meaning that they might have demanded a support in virtue of their being apostles; others, as Calvin, and as it is in the margin, that they might have used authority, and have governed them wholly in that manner, exacting unqualified obedience. The Greek properly refers to that which is "weighty" - ἐν βαρέι en barei - "heavy, burdensome." Anything that weighs down or oppresses - as a burden, sorrow, or authority, would meet the sense of the Greek. It seems probable, from the context, that the apostle did not refer either to authority or to support exclusively, but may have included both. In their circumstances it might have been somewhat burden some for them to have maintained him and his fellowlaborers, though as an apostle he might have required it; compare Co1 9:8-15. Rather than be oppressive in this respect, he had chosen to forego his right, and to maintain himself by his own labor. As an apostle also he might have exerted his authority, and might have made use of his great office for the purpose of placing himself at the head of churches, and giving them laws. But he chose to do nothing that would be a burden: he treated them with the gentleness with which a nurse cherishes her children (Th1 2:7), or a father his sons (Th1 2:11). and employed only the arts of persuasion; compare notes on Co2 12:13-16.
As the apostles of Christ - Though the writer uses the word apostles here in the plural number, it is not certain that he means to apply it to Silas and Timothy. He often uses the plural number where he refers to himself only; and though Silas and Timothy are joined with him in this Epistle Th1 1:1, yet it is evident that he writes the letter as if he were alone and that they had no part in the composition or the instructions. Timothy and Silas are associated with him for the mere purpose of salutation or kind remembrance. That this is so, is apparent from Th1 3:1-13. In Th1 3:1, Paul uses the plural term also. "When we could no longer forbear, we thought it good to be left at Athens alone; compare Th1 3:5. "For this cause, when I could no longer forbear, I sent to know your faith." Neither Silas nor Timothy were apostles in the strict and proper sense, and there is no evidence that they had the "authority" which Paul here says might have been exerted by an apostle of Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: of men: Est 1:4, Est 5:11; Pro 25:27; Dan 4:30; Joh 5:41, Joh 5:44, Joh 7:18, Joh 12:43; Gal 1:10; Gal 5:26, Gal 6:13; Ti1 5:17
when: Th1 2:9; Co1 9:4, Co1 9:6, Co1 9:12-18; Co2 10:1, Co2 10:2, Co2 10:10, Co2 10:11, Co2 13:10; Plm 1:8, Plm 1:9
been burdensome: or, used authority, Co1 11:9, Co1 12:13-15; Th1 3:8, Th1 3:9
as the: Co1 9:1, Co1 9:2, Co1 9:4-6
1 Thessalonians 2:7
Geneva 1599
(5) Nor of men sought we glory, neither of you, nor [yet] of others, when we might have been (e) burdensome, as the apostles of Christ.
(5) To submit himself even to the basest, to win them, and to avoid all pride.
(e) When I might lawfully have lived upon the expenses of the churches.
John Gill
Nor of men sought we glory,.... Honour, esteem, and popular applause; for though there is an honour that is due to the faithful ministers of the word, who are highly to be esteemed for their works' sake, and as ministers of Christ, and stewards of the mysteries of God; and especially there was an honour and glory that belonged to the apostles of Christ as such, who were set in the highest office and place in the church; yet they did not seek after it as the Pharisees and false teachers did, who received honour one of another, and sought not that which comes from God only: but so did not the apostles; they took no steps this way to procure glory and esteem among men, but all the reverse; they preached doctrines which were not of men, nor according to men, nor agreeable to them; and these they delivered in a disagreeable way, not with enticing words of men's wisdom, they did not seek to please men, but spoke and did everything that rendered them mean and despicable in their eyes; so that they looked upon them as the filth of the world, and the offscouring of all things: nor was this any disappointment to them, for to gain the favour of men was not their end and view; they did not seek for glory neither of the men of the world,
neither of you; the church at Thessalonica, and the inhabitants of that place:
nor yet of others; of other men, and churches elsewhere:
when we might have been burdensome, as the apostles of Christ: or "have used authority", which was given them, though not for destruction, but for edification; put on a magisterial air, and made use of the apostolic rod; appeared with some severity and rigour, and so have commanded awe, respect, and reverence: or "have been in honour"; insisted upon being treated in an honourable way, as the apostles of Christ, his ambassadors, who were sent and came in his name, and represented his person; and therefore to be received as he himself; though the phrase may rather have regard to an honourable maintenance, as in 2Cor 11:9 which as the apostles of Christ they might have required as their due, but they chose rather to relinquish their right, and labour with their own hands, that they might not be chargeable: and so "glory" in the former clause may mean the same, even great and glorious things for themselves, a maintenance answerable to their high character and office, which they did not seek; but were content with a poor pittance, and such as they could get with their own hand labour; in which sense the phrase, "double honour", seems to be used in Ti1 5:17 as appears by the reason given in the next verse.
John Wesley
Nor from others - Who would have honoured us more, if we had been burdensome - That is, taken state upon ourselves.
Robert Jamieson, A. R. Fausset and David Brown
Literally, "Nor of men (have we been found, Th1 2:5) seeking glory." The "of" here represents a different Greek word from "of" in the clause "of you . . . of others." ALFORD makes the former (Greek, "ex") express the abstract ground of the glory; the latter (apo) the concrete object from which it was to come. The former means "originating from"; the latter means "on the part of." Many teach heretical novelties, though not for fain, yet for "glory." Paul and his associates were free even from this motive [GROTIUS], (Jn 5:44).
we might have been burdensome--that is, by claiming maintenance (Th1 2:9; 2Cor 11:9; 2Cor 12:16; Th2 3:8). As, however, "glory" precedes, as well as "covetousness," the reference cannot be restricted to the latter, though I think it is not excluded. Translate, "when we might have borne heavily upon you," by pressing you with the weight of self-glorifying authority, and with the burden of our sustenance. Thus the antithesis is appropriate in the words following, "But we were gentle (the opposite of pressing weightily) among you" (Th1 2:7). On weight being connected with authority, compare Note, see on 2Cor 10:10, "His letters are weighty" (1Cor 4:21). ALFORD'S translation, which excludes reference to his right of claiming maintenance ("when we might have stood on our dignity"), seems to me disproved by Th1 2:9, which uses the same Greek word unequivocally for "chargeable." Twice he received supplies from Philippi while at Thessalonica (Phil 4:16).
as the apostles--that is, as being apostles.
2:72:7: Կարօ՛ղ էաք որպէս Քրիստոսի առաքեալս ծանրանալ, այլ եղեաք հե՛զք ՚ի միջի ձերում. որպէս դայեակ մի որ սնուցանիցէ մանկունս[4566]. [4566] Ոմանք. Էաք իբրեւ Քրիստոսի առաքեալս... որ սնուցանէ զման՛՛։
7 Կարո՛ղ էինք, որպէս Քրիստոսի առաքեալներ, ծանրութիւն դառնալ ձեզ, բայց համեստ եղանք ձեր մէջ, ինչպէս մի դայեակ, որ մանուկներ է խնամում:
7 Թէեւ կրնայինք իբրեւ Քրիստոսին առաքեալներ ծանրութիւն ըլլալ,բայց մենք համեստ եղանք ձեր մէջ։
Կարող էաք որպէս Քրիստոսի առաքեալս ծանրանալ, այլ եղեաք հեզք ի միջի ձերում, որպէս դայեակ մի` որ սնուցանիցէ [5]մանկունս:

2:7: Կարօ՛ղ էաք որպէս Քրիստոսի առաքեալս ծանրանալ, այլ եղեաք հե՛զք ՚ի միջի ձերում. որպէս դայեակ մի որ սնուցանիցէ մանկունս[4566].
[4566] Ոմանք. Էաք իբրեւ Քրիստոսի առաքեալս... որ սնուցանէ զման՛՛։
7 Կարո՛ղ էինք, որպէս Քրիստոսի առաքեալներ, ծանրութիւն դառնալ ձեզ, բայց համեստ եղանք ձեր մէջ, ինչպէս մի դայեակ, որ մանուկներ է խնամում:
7 Թէեւ կրնայինք իբրեւ Քրիստոսին առաքեալներ ծանրութիւն ըլլալ,
բայց մենք համեստ եղանք ձեր մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
2:77: мы могли явиться с важностью, как Апостолы Христовы, но были тихи среди вас, подобно как кормилица нежно обходится с детьми своими.
2:7  δυνάμενοι ἐν βάρει εἶναι ὡς χριστοῦ ἀπόστολοι, ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν. ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα,
2:7. δυνάμενοι ( abling ) ἐν (in) βάρει (unto-a-weight) εἶναι (to-be) ὡς (as) Χριστοῦ (of-Anointed) ἀπόστολοι: (setees-off,"ἀλλὰ (other) ἐγενήθημεν (we-were-became) νήπιοι ( non-word-belonged ) ἐν (in) μέσῳ (unto-middle) ὑμῶν, (of-ye) ὡς (as) ἐὰν (if-ever) τροφὸς (a-nourisher) θάλπῃ (it-might-warm) τὰ (to-the-ones) ἑαυτῆς (of-self) τέκνα: (to-producees)
2:7. cum possimus oneri esse ut Christi apostoli sed facti sumus lenes in medio vestrum tamquam si nutrix foveat filios suosWhereas we might have been burdensome to you, as the apostles of Christ: but we became little ones in the midst of you, as if a nurse should cherish her children:
7. But we were gentle in the midst of you, as when a nurse cherisheth her own children:
2:7. And although we could have been a burden to you, as Apostles of Christ, instead we became like little ones in your midst, like a nurse cherishing her children.
2:7. But we were gentle among you, even as a nurse cherisheth her children:
But we were gentle among you, even as a nurse cherisheth her children:

7: мы могли явиться с важностью, как Апостолы Христовы, но были тихи среди вас, подобно как кормилица нежно обходится с детьми своими.
2:7  δυνάμενοι ἐν βάρει εἶναι ὡς χριστοῦ ἀπόστολοι, ἀλλὰ ἐγενήθημεν νήπιοι ἐν μέσῳ ὑμῶν. ὡς ἐὰν τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα,
2:7. cum possimus oneri esse ut Christi apostoli sed facti sumus lenes in medio vestrum tamquam si nutrix foveat filios suos
Whereas we might have been burdensome to you, as the apostles of Christ: but we became little ones in the midst of you, as if a nurse should cherish her children:
2:7. And although we could have been a burden to you, as Apostles of Christ, instead we became like little ones in your midst, like a nurse cherishing her children.
2:7. But we were gentle among you, even as a nurse cherisheth her children:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Primitive Ministers.A. D. 51.
7 But we were gentle among you, even as a nurse cherisheth her children: 8 So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us. 9 For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God. 10 Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: 11 As ye know how we exhorted and comforted and charged every one of you, as a father doth his children, 12 That ye would walk worthy of God, who hath called you unto his kingdom and glory.

In these words the apostle reminds the Thessalonians of the manner of his conversation among them. And,

I. He mentions the gentleness of their behaviour: We were gentle among you, v. 7. He showed great mildness and tenderness who might have acted with the authority of an apostle of Christ. Such behaviour greatly recommends religion, and is most agreeable to God's gracious dealing with sinners, in and by the gospel. This great apostle, though he abhorred and avoided flattery, was most condescending to all men. He accommodated himself to all men's capacities, and became all things to all men. He showed the kindness and care of a nurse that cherishes her children. This is the way to win people, rather than to rule with rigour. The word of God is indeed powerful; and as it comes often with awful authority upon the minds of men, as it always has enough in it to convince every impartial judgment, so it comes with the more pleasing power, when the ministers of the gospel recommend themselves to the affections of the people. And as a nursing mother bears with frowardness in a child, and condescends to mean offices for its good, and draws out her breast, cherishing it in her bosom, so in like manner should the ministers of Christ behave towards their people. The servant of the Lord must not strive, but be gentle unto all men, and patient, 2 Tim. ii. 24. This gentleness and goodness the apostle expressed several ways. 1. By the most affectionate desire of their welfare: Being affectionately desirous of you, v. 8. The apostle had a most affectionate love to their persons, and sought them, not theirs; themselves, not their goods; and to gain them, not to be a gainer by them, or to make a merchandise of them: it was their spiritual and eternal welfare and salvation that he was earnestly desirous of. 2. By great readiness to do them good, willingly imparting to them, not the gospel of God only, but also our own souls, v. 8. See here the manner of Paul's preaching. He spared no pains therein. He was willing to run hazards, and venture his soul, or life, in preaching the gospel. He was willing to spend and be spent in the service of men's souls; and, as those who give bread to the hungry from a charitable principle are said to impart their souls in what they give (Isa. xviii. 10), so did the apostles in giving forth the bread of life; so dear were these Thessalonians in particular to this apostle, and so great was his love to them. 3. By bodily labour to prevent their charge, or that his ministry might not be expensive and burdensome to them: You remember our labour and travail; for, labouring night and day, &c., v. 9. He denied himself the liberty he had of taking wages from the churches. To the labour of the ministry he added that of his calling, as a tent-maker, that he might get his own bread. We are not to suppose that the apostle spent the whole night and day in bodily labour, or work, to supply the necessities of his body; for then he would have had no time for the work of the ministry. But he spent part of the night, as well as the day, in this work; and was willing to forego his rest in the night, that he might have an opportunity to do good to the souls of men in the day time. A good example is here set before the ministers of the gospel, to be industrious for the salvation of men's souls, though it will not follow that they are always obliged to preach freely. There is no general rule to be drawn from this instance, either that ministers may at no time work with their hands, for the supply of their outward necessities, or that they ought always to do so. 4. By the holiness of their conversation, concerning which he appeals not only to them, but to God also (v. 10): You are witnesses, and God also. They were observers of their outward conversation in public before men, and God was witness not only of their behaviour in secret, but of the inward principles from which they acted. Their behaviour was holy towards God, just towards all men, and unblamable, without giving cause of scandal or offence; and they were careful to give no offence either to those who were without, or to those who believed, that they might give no ill example; that their preaching and living might be all of a piece. Herein, said this apostle, do I exercise myself, to have always a conscience void of offence towards God, and towards men, Acts xxiv. 16.

II. He mentions their faithful discharge of the work and office of the ministry, v. 11, 12. Concerning this also he could appeal to them as witnesses. Paul and his fellow-labourers were not only good Christians, but faithful ministers. And we should not only be good as to our general calling as Christians, but in our particular callings and relations. Paul exhorted the Thessalonians, not only informing them in their duty, but exciting and quickening them to the performance of it, by proper motives and arguments. And he comforted them also, endeavouring to cheer and support their spirits under the difficulties and discouragements they might meet with. And this he did not only publicly, but privately also, and from house to house (Acts xx. 20), and charged every one of them by personal addresses: this, some think, is intended by the similitude of a father's charging his children. This expression also denotes the affectionate and compassionate counsels and consolations which this apostle used. He was their spiritual father; and, as he cherished them like a nursing mother, so he charged them as a father, with a father's affection rather than a father's authority. As my beloved sons, I warn you, 1 Cor. iv. 14. The manner of this apostle's exhortation ought to be regarded by ministers in particular for their imitation, and the matter of it is greatly to be regarded by them and all others; namely, that they would walk worthy of God, who hath called them to his kingdom and glory, v. 12. Observe, 1. What is our great gospel privilege--that God has called us to his kingdom and glory. The gospel calls us into the kingdom and state of grace here and unto the kingdom and state of glory hereafter, to heaven and happiness as our end and to holiness as the way to that end. 2. What is our great gospel duty--that we walk worthy of God, that the temper of our minds and tenour of our lives be answerable to this call and suitable to this privilege. We should accommodate ourselves to the intention and design of the gospel, and live suitably to our profession and privileges, our hopes and expectations, as becomes those who are called with such a high and holy calling.
Adam Clarke: Commentary on the Bible - 1831
2:7: But we were gentle among you - Far from assuming the authority which we had, we acted towards you as a tender nurse or parent does to a delicate child. We fed, counselled, cherished, and bore with you; we taught you to walk, preserved you from stumbling, and led you in a right path.
Instead of ηπιοι, gentle, many MSS., and several versions and fathers, have νηπιοι, young children. But this never can be considered the original reading, the scope of the place being totally opposed to it. It is the Thessalonians whom the apostle considers as young children, and himself and fellow laborers as the nurse; he could with no propriety say that he was among them as a little child, while himself professed to be their nurse.
Albert Barnes: Notes on the Bible - 1834
2:7: But we were gentle among you - Instead of using authority, we used only the most kind and gentle methods to win you and to promote your peace and order. The word here rendered "nurse," may mean any one who nurses a child, whether a mother or another person. It seems here to refer to a mother (compare Th1 2:11), and the idea is, that the apostle felt for them the affectionate solicitude which a mother does for the child at her breast.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: we: Gen 33:13, Gen 33:14; Isa 40:11; Eze 34:14-16; Mat 11:29, Mat 11:30; Joh 21:15-17; Co1 2:3, Co1 9:22; Co2 10:1, Co2 13:4; Gal 5:22, Gal 5:23; Ti2 2:24, Ti2 2:25; Jam 3:17
as: Th1 2:11; Num 11:12; Isa 49:23, Isa 66:13; Act 13:18 *marg.
1 Thessalonians 2:8
Geneva 1599
But we were (f) gentle among you, even as a nurse cherisheth her children:
(f) We were rough, and yet easy and gentle as a nurse that is neither seeking glory, nor covetous, but who takes all pains as patiently as if she were a mother.
John Gill
But we were gentle among you,.... Meek and humble, mild and moderate; not using severity, or carrying it in a haughty imperious manner; assuming power and dominion, lording it over God's heritage, and commanding persons to do homage and honour to them, and forcing themselves upon them, and obliging them to maintain them. The Vulgate Latin and Ethiopic versions, instead of "gentle", read, "little children"; as the word signifies, by adding a letter to it, and expresses much the same as the other, that they were harmless and modest, and disinterested; and sought not themselves neither honour nor wealth, but the real good of others, and were kind and tender, and affectionate to them:
even as a nurse cherisheth her children: or "the children of her own self"; her own children, and so designs a nursing mother, one whose the children are, has bore them as well as nurses them, and therefore has the most tender concern for them; she lays them in her bosom, and hugs them in her arms, and so warms and cherishes them; gives them the breast, bears with their frowardness, condescends to do the meanest things for them; and that without any self-interest, from a pure parental affection for them: and such were the apostles to these Thessalonians; they were their spiritual parents, of whom they travailed in birth, till Christ was formed in them; they used them with the greatest kindness and tenderness; they fed them with the sincere milk of the word; they bore patiently all the slighting and ill treatment they met with; and condescended to men of low estates, and did them all the good offices they could, without any selfish views or sinister ends: a like simile is used by the Jews (e), who say,
"he that rises in the night to study in the law, the law makes known to him his offences; and not in a way of judgment, but as a mother makes known to her son, "with gentle words":''
but the ministration of the Gospel is much more gentle.
(e) Zohar in Lev. fol. 10. 2.
John Wesley
But we were gentle - Mild, tender. In the midst of you - Like a hen surrounded with her young. Even as a nurse cherisheth her own children - The offspring of her own womb.
Robert Jamieson, A. R. Fausset and David Brown
we were--Greek, "we were made" by God's grace.
gentle--Greek, "mild in bearing with the faults of others" [TITTMANN]; one, too, who is gentle (though firm) in reproving the erroneous opinions of others (Ti2 2:24). Some of the oldest manuscripts read, "we became little children" (compare Mt 18:3-4). Others support the English Version reading, which forms a better antithesis to Th1 2:6-7, and harmonizes better with what follows; for he would hardly, in the same sentence, compare himself both to the "infants" or "little children," and to "a nurse," or rather, "suckling mother." Gentleness is the fitting characteristic of a nurse.
among you--Greek, "in the midst of you," that is, in our intercourse with you being as one of yourselves.
nurse--a suckling mother.
her--Greek, "her own children" (compare Th1 2:11). So Gal 4:19.
2:82:8: նո՛յնպէս եւ մեք գթայաք ՚ի ձեզ. հաճոյ թուէր մեզ տալ ձեզ ո՛չ միայն զաւետարանն Աստուծոյ, այլ եւ զանձի՛նս մեր. քանզի սիրելի՛ք մեր եղերուք[4567]։ [4567] Ոմանք. Գթացաք. ուր օրինակ մի. գթացեալք ՚ի ձեզ։
8 Նոյն ձեւով մենք էլ գթացինք ձեզ. յօժար էինք ձեզ տալ ոչ միայն Աստծու Աւետարանը, այլեւ մեր անձը, քանի որ մեր սիրելիներն էիք եղել:
8 Ինչպէս դայեակ մը որ իր երախաները կը խնամէ,նոյնպէս մենք ձեր վրայ գորով ունենալով՝ կը յօժարէինք ո՛չ միայն Աստուծոյ աւետարանը ձեզի տալ, հապա մեր անձերն ալ. վասն զի դուք մեր սիրելիներն էիք։
Նոյնպէս եւ մեք գթայաք ի ձեզ, հաճոյ թուէր մեզ տալ ձեզ ոչ միայն զաւետարանն Աստուծոյ, այլ եւ զանձինս մեր, քանզի սիրելիք մեր եղերուք:

2:8: նո՛յնպէս եւ մեք գթայաք ՚ի ձեզ. հաճոյ թուէր մեզ տալ ձեզ ո՛չ միայն զաւետարանն Աստուծոյ, այլ եւ զանձի՛նս մեր. քանզի սիրելի՛ք մեր եղերուք[4567]։
[4567] Ոմանք. Գթացաք. ուր օրինակ մի. գթացեալք ՚ի ձեզ։
8 Նոյն ձեւով մենք էլ գթացինք ձեզ. յօժար էինք ձեզ տալ ոչ միայն Աստծու Աւետարանը, այլեւ մեր անձը, քանի որ մեր սիրելիներն էիք եղել:
8 Ինչպէս դայեակ մը որ իր երախաները կը խնամէ,
նոյնպէս մենք ձեր վրայ գորով ունենալով՝ կը յօժարէինք ո՛չ միայն Աստուծոյ աւետարանը ձեզի տալ, հապա մեր անձերն ալ. վասն զի դուք մեր սիրելիներն էիք։
zohrab-1805▾ eastern-1994▾ western am▾
2:88: Так мы, из усердия к вам, восхотели передать вам не только благовестие Божие, но и души наши, потому что вы стали нам любезны.
2:8  οὕτως ὁμειρόμενοι ὑμῶν εὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ θεοῦ ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς, διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε.
2:8. οὕτως (unto-the-one-this) ὀμειρόμενοι ( adhering ) ὑμῶν (of-ye) ηὐδοκοῦμεν (we-were-goodly-thinking-unto) μεταδοῦναι (to-have-had-given-with) ὑμῖν (unto-ye) οὐ (not) μόνον (to-alone) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τοῦ (of-the-one) θεοῦ (of-a-Deity,"ἀλλὰ (other) καὶ (and) τὰς (to-the-ones) ἑαυτῶν (of-selves) ψυχάς, (to-breathings) διότι (through-to-which-a-one) ἀγαπητοὶ ( excessed-off-unto ) ἡμῖν (unto-us) ἐγενήθητε: (ye-were-became)
2:8. ita desiderantes vos cupide volebamus tradere vobis non solum evangelium Dei sed etiam animas nostras quoniam carissimi nobis facti estisSo desirous of you, we would gladly impart unto you not only the gospel of God but also our own souls: because you were become most dear unto us.
8. even so, being affectionately desirous of you, we were well pleased to impart unto you, not the gospel of God only, but also our own souls, because ye were become very dear to us.
2:8. So desirous were we for you that we were willing to hand over to you, not only the Gospel of God, but even our own souls. For you have become most beloved to us.
2:8. So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.
So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us:

8: Так мы, из усердия к вам, восхотели передать вам не только благовестие Божие, но и души наши, потому что вы стали нам любезны.
2:8  οὕτως ὁμειρόμενοι ὑμῶν εὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ θεοῦ ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς, διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε.
2:8. ita desiderantes vos cupide volebamus tradere vobis non solum evangelium Dei sed etiam animas nostras quoniam carissimi nobis facti estis
So desirous of you, we would gladly impart unto you not only the gospel of God but also our own souls: because you were become most dear unto us.
2:8. So desirous were we for you that we were willing to hand over to you, not only the Gospel of God, but even our own souls. For you have become most beloved to us.
2:8. So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:8: Being affectionately desirous of you - We had such intense love for you that we were not only willing and forward to preach the unsearchable riches of Christ to you, but also to give our own lives for your sake, because ye were dear, διοτι αγαπητοι ἡμιν, because ye were beloved by us. The words used here by the apostle are expressive of the strongest affection and attachment.
Albert Barnes: Notes on the Bible - 1834
2:8: So, being affectionately desirous of you - The word here rendered "being affectionately desirous" - ὁμειρομενοι homeiromenoi - occurs nowhere else in the New Testament. It means to "long after, to have a strong affection for." The sense here is, that Paul was so strongly attached to them that he would have been willing to lay down his life for them.
We were willing to have imparted unto you - To have given or communicated; Rom 1:11.
Not the gospel of God only - To be willing to communicate the knowledge of the gospel was in itself a strong proof of love, even if it were attended with no self-denial or hazard in doing it. We evince a decided love for a man when we tell him of the way of salvation, and urge him to accept of it. We show strong interest for one who is in danger, when we tell him of a way of escape, or for one who is sick, when we tell him of a medicine that will restore him; but we manifest a much higher love when we tell a lost and ruined sinner of the way in which he may be saved. There is no method in which we can show so strong an interest in our fellow-men, and so much true benevolence for them, as to go to them and tell them of the way by which they may be rescued from everlasting ruin.
But also our own souls - Or rather "lives" - ψυχὰς psuchas; Mat 6:25; Mat 20:28; Luk 12:22, Luk 12:13; Mar 3:4. This does not mean that the apostle was willing to be damned, or to lose his soul in order to save them, but that if it had been necessary he would have been ready to lay down his life; see Jo1 3:16. "We ought to lay down our lives for the brethren;" compare notes, Joh 15:13. His object seems to be to assure them that he did not leave them from any want of love to them, or from the fear of being put to death. It was done from the strong conviction of duty. He appears to have left them because he could not longer remain without exposing others to danger, and without the certainty that there would be continued disturbances; see Act 17:9-10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: affectionately: Jer 13:15-17; Rom 1:11, Rom 1:12, Rom 9:1-3, Rom 10:1, Rom 15:29; Co2 6:1, Co2 6:11-13; Gal 4:19; Phi 1:8, Phi 2:25, Phi 2:26; Col 1:28, Col 4:12; Heb 13:17
but: Act 20:23, Act 20:24; Co2 12:15; Phi 2:17; Jo1 3:16
dear: Luk 7:2; Phi 2:20 *marg. Phi 4:1; Col 1:7; Plm 1:1
1 Thessalonians 2:9
Geneva 1599
(6) So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.
(6) To consider the flock that is committed to him as more important than his own life.
John Gill
So being affectionately desirous of you,.... Not of theirs but them; not of glory from them, nor a maintenance by them, but of their spiritual and eternal welfare; were as fond of them as a nursing mother is of her children, who, when absent from them but ever so little a while, longs to see them; see Th1 2:17 and Th1 3:1,
we were willing: took the utmost pleasure, delight, and complacency:
to have imparted unto you, not the Gospel of God only; the sincere milk of the word, which they did freely, fully, and for their spiritual good and profit, without any regard to any advantage of their own:
but also our own souls, or "lives"; which is the highest expression and strongest proof of love that can be given; and respect is still had to the similitude of the nursing mother, who may be said to impart her blood, for such it her milk diversified, for the nourishment of her children: and such was the great concern of the apostles for the interest of Christ, the spread of the Gospel, and the good of souls, that their lives were not dear unto them, so that these ends might he answered: because ye were dear unto us; both because they were loved by God, redeemed by Christ, regenerated by the Spirit of Christ, and had the image of Christ stamped upon them; and also because that they were their spiritual children; and as children are dear to their parents, so were these to them, even to such a degree, as that, were there a necessity for it, they could freely have laid down their lives for them.
John Wesley
To impart our own souls - To lay down our lives for your sake.
Robert Jamieson, A. R. Fausset and David Brown
So--to be joined to "we were willing"; "As a nurse cherisheth . . . so we were willing," &c. [ALFORD]. But BENGEL, "So," that is, seeing that we have such affection for you.
being affectionately desirous--The oldest reading in the Greek implies, literally, to connect one's self with another; to be closely attached to another.
willing--The Greek is stronger, "we were well content"; "we would gladly have imparted," &c. "even our own lives" (so the Greek for "souls" ought to be translated); as we showed in the sufferings we endured in giving you the Gospel (Acts 17:1-34). As a nursing mother is ready to impart not only her milk to them, but her life for them, so we not only imparted gladly the spiritual milk of the word to you, but risked our own lives for your spiritual nourishment, imitating Him who laid down His life for His friends, the greatest proof of love (Jn 15:13).
ye were--Greek, "ye were become," as having become our spiritual children.
dear--Greek, "dearly beloved."
2:92:9: Յիշեցէ՛ք եղբարք՝ զվաստակն մեր եւ զջան. զի զցա՛յգ եւ զցերեկ գործեաք վասն չծանրանալո՛յ ումեք ՚ի ձէնջ. եւ քարոզեա՛ք ձեզ զաւետարանն Աստուծոյ[4568]։ [4568] Ոմանք. Յիշէք եղբարք զվաս՛՛... եւ քարոզէաք ՚ի ձեզ զա՛՛։ Օրինակ մի. Գործէաք առ ՚ի չծանրանալոյ... եւ քարոզէաք զարքայութիւնն Աստուծոյ։
9 Եղբայրնե՛ր, յիշեցէ՛ք մեր վաստակը եւ ջանքը, երբ գիշեր-ցերեկ աշխատում էինք ձեզնից որեւէ մէկի վրայ ծանրութիւն չլինելու համար. եւ ձեզ քարոզում էինք Աստծու Աւետարանը:
9 Կը յիշէք, ե՛ղբայրներ, մեր աշխատութիւնը ու ջանքը, որ ձեզմէ մէկուն նեղութիւն չտալու համար գիշեր ու ցորեկ գործեցինք, ձեզի Աստուծոյ աւետարանը քարոզեցինք։
[6]Յիշէք, եղբարք, զվաստակն մեր եւ զջան, զի զցայգ եւ զցերեկ գործէաք վասն չծանրանալոյ ումեք ի ձէնջ, եւ քարոզէաք ձեզ զաւետարանն Աստուծոյ:

2:9: Յիշեցէ՛ք եղբարք՝ զվաստակն մեր եւ զջան. զի զցա՛յգ եւ զցերեկ գործեաք վասն չծանրանալո՛յ ումեք ՚ի ձէնջ. եւ քարոզեա՛ք ձեզ զաւետարանն Աստուծոյ[4568]։
[4568] Ոմանք. Յիշէք եղբարք զվաս՛՛... եւ քարոզէաք ՚ի ձեզ զա՛՛։ Օրինակ մի. Գործէաք առ ՚ի չծանրանալոյ... եւ քարոզէաք զարքայութիւնն Աստուծոյ։
9 Եղբայրնե՛ր, յիշեցէ՛ք մեր վաստակը եւ ջանքը, երբ գիշեր-ցերեկ աշխատում էինք ձեզնից որեւէ մէկի վրայ ծանրութիւն չլինելու համար. եւ ձեզ քարոզում էինք Աստծու Աւետարանը:
9 Կը յիշէք, ե՛ղբայրներ, մեր աշխատութիւնը ու ջանքը, որ ձեզմէ մէկուն նեղութիւն չտալու համար գիշեր ու ցորեկ գործեցինք, ձեզի Աստուծոյ աւետարանը քարոզեցինք։
zohrab-1805▾ eastern-1994▾ western am▾
2:99: Ибо вы помните, братия, труд наш и изнурение: ночью и днем работая, чтобы не отяготить кого из вас, мы проповедывали у вас благовестие Божие.
2:9  μνημονεύετε γάρ, ἀδελφοί, τὸν κόπον ἡμῶν καὶ τὸν μόχθον· νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ.
2:9. μνημονεύετε (ye-remember-of) γάρ, (therefore," ἀδελφοί , ( Brethrened ,"τὸν (to-the-one) κόπον (to-a-fell) ἡμῶν (of-us) καὶ (and) τὸν (to-the-one) μόχθον: (to-a-toil) νυκτὸς (of-a-night) καὶ (and) ἡμέρας (of-a-day) ἐργαζόμενοι ( working-to ) πρὸς (toward) τὸ (to-the-one) μὴ (lest) ἐπιβαρῆσαί (to-have-weighted-upon-unto) τινα (to-a-one) ὑμῶν (of-ye,"ἐκηρύξαμεν (we-heralded) εἰς (into) ὑμᾶς (to-ye) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τοῦ (of-the-one) θεοῦ. (of-a-Deity)
2:9. memores enim estis fratres laborem nostrum et fatigationem nocte et die operantes ne quem vestrum gravaremus praedicavimus in vobis evangelium DeiFor you remember, brethren, our labour and toil: working night and day, lest we should be chargeable to any of you, we preached among you the gospel of God.
9. For ye remember, brethren, our labour and travail: working night and day, that we might not burden any of you, we preached unto you the gospel of God.
2:9. For you remember, brothers, our hardship and weariness. We preached the Gospel of God among you, working night and day, so that we would not be burdensome to any of you.
2:9. For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.
For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God:

9: Ибо вы помните, братия, труд наш и изнурение: ночью и днем работая, чтобы не отяготить кого из вас, мы проповедывали у вас благовестие Божие.
2:9  μνημονεύετε γάρ, ἀδελφοί, τὸν κόπον ἡμῶν καὶ τὸν μόχθον· νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν ἐκηρύξαμεν εἰς ὑμᾶς τὸ εὐαγγέλιον τοῦ θεοῦ.
2:9. memores enim estis fratres laborem nostrum et fatigationem nocte et die operantes ne quem vestrum gravaremus praedicavimus in vobis evangelium Dei
For you remember, brethren, our labour and toil: working night and day, lest we should be chargeable to any of you, we preached among you the gospel of God.
2:9. For you remember, brothers, our hardship and weariness. We preached the Gospel of God among you, working night and day, so that we would not be burdensome to any of you.
2:9. For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Здесь пред нами рисуется чудная картина жизни и деятельности Ап. Павла и его сотрудников в Ф-ке. Не желая быть никому в тягость, Ап-л работал сам лично, чтобы поддерживать себя. Этою работою, несомненно, было делание палаток, ремесло, которому Ап. Павел был обучен, по еврейскому обычаю, с самого детства; этим же ремеслом он пропитывался и в Коринфе (Деян XVIII:2-3). Но Ап. Павел не всегда зависел от одного своего ремесла; судя по Флп IV:15, в Ф-ке он получил поддержку от Филиппийских христиан, а позднее в Коринфе (2Кор. XI:9) получил поддержку из Македонии. Здесь нет никакого противоречия с 2: Фес III:7-10. Апостол мог легко иметь в виду два мотива к самостоятельному и трудовому образу жизни - и желание избежать обвинения "в корысти", и стремление дать окружающим для подражания образец трудолюбия.
Adam Clarke: Commentary on the Bible - 1831
2:9: Ye remember - our labor and travail - From this it appears that St. Paul spent much more time at Thessalonica than is generally supposed; for the expressions in this verse denote a long continuance of a constantly exercised ministry, interrupted only by manual labor for their own support; labouring night and day, because we would not be chargeable to you. Probably Paul and his companions worked with their hands by day, and spent a considerable part of the night, or evenings, in preaching Christ to the people.
Albert Barnes: Notes on the Bible - 1834
2:9: Ye remember, brethren, our labour - Doubtless in the occupation of a tent-maker; Act 20:34 note; Co1 4:12 note.
And travail - see the notes on Co2 11:27. The word means "wearisome labor."
For labouring night and day - That is, when he was not engaged in preaching the gospel. He appears to have labored through the week and to have preached on the Sabbath; or if engaged in preaching in the day time during the week, he made it up by night labor.
We preached unto you the gospel of God - That is, I supported myself when I preached among you. No one, therefore, could say that I was disposed to live in idleness; no one that I sought to make myself rich at the expense of others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: our: Th1 1:3; Act 18:3, Act 20:34, Act 20:35; Co1 4:12, Co1 9:6, Co1 9:15; Co2 6:5; Th2 3:7-9; Ti1 4:10
night: Th1 3:10; Psa 32:4, Psa 88:1; Jer 9:1; Luk 2:37, Luk 18:7; Act 20:31; Ti1 5:5; Ti2 1:3
chargeable: Th1 2:6; Neh 5:15, Neh 5:18; Co1 9:7, Co1 9:18; Co2 11:9, Co2 12:13, Co2 12:14
the gospel: Th1 2:2; Act 20:24; Rom 1:1, Rom 15:16, Rom 15:19; Ti1 1:11
1 Thessalonians 2:10
Geneva 1599
(7) For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.
(7) To let go of his own rights, rather than to be a cost to his sheep.
John Gill
For ye remember brethren, our labour and travail,.... The great pains they took, even to weariness. The Vulgate Latin version renders the last word, "weariness"; and the Arabic version, "anxiety"; and the Ethiopic version, "affliction"; it is to be understood both of corporeal and spiritual labour, working with their hands and preaching the Gospel; this could not but be remembered by them, since it was not a year ago they were with them:
for labouring night and day; at our handicraft, or "at the work of our hands", as the Syriac version renders it; which they continually attended to, even night and day, when they were not preaching the Gospel, or disputing with the Jews, or praying and conversing with those that believed, or refreshing themselves with food and rest. The apostle's business was making of tents; see Gill on Acts 18:3,
because we would not be chargeable to any of you; neither to the whole body, nor to any single person; which shows that they did not seek their own ease and worldly interest; and proves what is before asserted, that they did not use a cloak of covetousness, but chose to forego, and not insist on what they had a right to, lest the Gospel should be hindered or reproached:
we preached unto you the Gospel of God; freely and with great application and diligence; for this is the other part of their labour and travel; for the ministry of the word is a work, and a laborious one, when closely attended to; a preparation for it by prayer, reading, meditation, and much study, are wearisome and fatiguing; and to preach the word in season and out of season, with all longsuffering and doctrine, is very laborious; to which no man is sufficient of himself, and is a work which requires great faithfulness, application, and industry; and is oftentimes made the more heavy through the malice and opposition of enemies, and the weakness of friends.
Robert Jamieson, A. R. Fausset and David Brown
labour and travail--The Greek for "labor" means hardship in bearing; that for "travail," hardship in doing; the former, toil with the utmost solicitude; the latter, the being wearied with fatigue [GROTIUS]. ZANCHIUS refers the former to spiritual (see Th1 3:5), the latter to manual labor. I would translate, "weariness (so the Greek is translated, 2Cor 11:27) and travail" (hard labor, toil).
for--omitted in the oldest manuscripts.
labouring--Greek, "working," namely, at tent-making (Acts 18:3).
night and day--The Jews reckoned the day from sunset to sunset, so that "night" is put before "day" (compare Acts 20:31). Their labors with their hands for a scanty livelihood had to be engaged in not only by day, but by night also, in the intervals between spiritual labors.
because we would not be chargeable--Greek, "with a view to not burdening any of you" (2Cor 11:9-10).
preached unto you--Greek, "unto and among you." Though but "three Sabbaths" are mentioned, Acts 17:2, these refer merely to the time of his preaching to the Jews in the synagogue. When rejected by them as a body, after having converted a few Jews, he turned to the Gentiles; of these (whom he preached to in a place distinct from the synagogue) "a great multitude believed" (Acts 17:4, where the oldest manuscripts read, "of the devout [proselytes] and Greeks a great multitude"); then after he had, by labors continued among the Gentiles for some time, gathered in many converts, the Jews, provoked by his success, assaulted Jason's house, and drove him away. His receiving "once and again" supplies from Philippi, implies a longer stay at Thessalonica than three weeks (Phil 4:16).
2:102:10: Դուք ինքնի՛ն վկայէք՝ եւ Աստուած, որպէս սրբութեամբ եւ արդարութեամբ եւ անբծութեամբ՝ ձե՛զ հաւատացելոցդ եղեաք.
10 Վկայ էք դուք ինքներդ, վկայ է նաեւ Աստուած, թէ ինչպէս սրբութեամբ, արդարութեամբ եւ անբասիր կերպով վարուեցինք ձեզ՝ հաւատացեալներիդ հետ.
10 Դուք վկայ էք եւ Աստուած ալ՝ թէ ի՛նչպէս սրբութիւնով ու արդարութիւնով եւ անարատութիւնով վարուեցանք ձեզի հետ՝ որ հաւատացիք.
Դուք ինքնին վկայէք, եւ Աստուած, ո՛րպէս սրբութեամբ եւ արդարութեամբ եւ անբծութեամբ ձեզ հաւատացելոցդ եղեաք:

2:10: Դուք ինքնի՛ն վկայէք՝ եւ Աստուած, որպէս սրբութեամբ եւ արդարութեամբ եւ անբծութեամբ՝ ձե՛զ հաւատացելոցդ եղեաք.
10 Վկայ էք դուք ինքներդ, վկայ է նաեւ Աստուած, թէ ինչպէս սրբութեամբ, արդարութեամբ եւ անբասիր կերպով վարուեցինք ձեզ՝ հաւատացեալներիդ հետ.
10 Դուք վկայ էք եւ Աստուած ալ՝ թէ ի՛նչպէս սրբութիւնով ու արդարութիւնով եւ անարատութիւնով վարուեցանք ձեզի հետ՝ որ հաւատացիք.
zohrab-1805▾ eastern-1994▾ western am▾
2:1010: Свидетели вы и Бог, как свято и праведно и безукоризненно поступали мы перед вами, верующими,
2:10  ὑμεῖς μάρτυρες καὶ ὁ θεός, ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν,
2:10. ὑμεῖς (Ye) μάρτυρες (witnesses) καὶ (and) ὁ (the-one) θεός, (a-Deity,"ὡς (as) ὁσίως (unto-pure) καὶ (and) δικαίως (unto-course-belonged) καὶ (and) ἀμέμπτως (unto-un-blameable) ὑμῖν (unto-ye) τοῖς (unto-the-ones) πιστεύουσιν ( unto-trusting-of ) ἐγενήθημεν, (we-were-became,"
2:10. vos testes estis et Deus quam sancte et iuste et sine querella vobis qui credidistis fuimusYou are witnesses, and God also, how holily and justly and without blame we have been to you that have believed:
10. Ye are witnesses, and God , how holily and righteously and unblameably we behaved ourselves toward you that believe:
2:10. You are witnesses, as is God, of how holy and just and blameless we were with you who have believed.
2:10. Ye [are] witnesses, and God [also], how holily and justly and unblameably we behaved ourselves among you that believe:
Ye [are] witnesses, and God [also], how holily and justly and unblameably we behaved ourselves among you that believe:

10: Свидетели вы и Бог, как свято и праведно и безукоризненно поступали мы перед вами, верующими,
2:10  ὑμεῖς μάρτυρες καὶ ὁ θεός, ὡς ὁσίως καὶ δικαίως καὶ ἀμέμπτως ὑμῖν τοῖς πιστεύουσιν ἐγενήθημεν,
2:10. vos testes estis et Deus quam sancte et iuste et sine querella vobis qui credidistis fuimus
You are witnesses, and God also, how holily and justly and without blame we have been to you that have believed:
2:10. You are witnesses, as is God, of how holy and just and blameless we were with you who have believed.
2:10. Ye [are] witnesses, and God [also], how holily and justly and unblameably we behaved ourselves among you that believe:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-12: Но эта работа на пропитание ставила Ап. Павла в весьма выгодное положение в отношении к верующим. Она давала ему возможность изучить всякого до тонкости, при постоянном общении в работе, и стать отцом каждого из них в духовном смысле. Каждого из них Ап. Павел увещевал и просил "поступать достойно Бога, призывающего их в Свое Царство" (kalountoV). Идея Царства Божия была еврейской по происхождению; она очень часто встречается в Евангелии, но не так часто у прочих писателей Н. 3. Грекам эта идея была чужда. Но Апостол, видимо, особенно выдвигал эту идею в своей проповеди в Ф-ке. Этим воспользовались его враги - Иудеи, и придали ей ложное толкование, опасное в политическом отношении (Деян XVIII:7). Весьма возможно, что грустный опыт в Ф-ке заставил Ап. Павла оставить эту форму раскрытия христианства в городах греческих.
Adam Clarke: Commentary on the Bible - 1831
2:10: Ye are witnesses, and God also, how holily - i.e., in reference to God; how justly in reference to men; and unblamably in reference to our spirit and conduct, as ministers of Christ, we behaved ourselves among you. What a consciousness of his own integrity must St. Paul have had to use the expressions that are here! No hypocrite, and none who did the work of the Lord carelessly, could make such an appeal both to God and man.
Albert Barnes: Notes on the Bible - 1834
2:10: Ye are witnesses - They had a full opportunity of knowing his manner of life.
And God also - See the notes on ver 5.
How holily - Piously - observing all the duties of religion.
And justly - In our contact with people. I did them no wrong.
And unblameably - This seems to refer to his duties both to God and man. In reference to all those duties no one could bring a charge against him. Every duty was faithfully performed. This is not a claim to absolute perfection, but it is a claim to consistency of character, and to faithfulness in duty, which every Christian should be enabled to make. Every man professing religion should so live as to be able to appeal to all who have had an opportunity of knowing him, as witnesses that he was consistent and faithful, and that there was nothing which could be laid to his charge.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: witnesses: Th1 1:5; Sa1 12:3-5; Act 20:18, Act 20:26, Act 20:33, Act 20:34; Co2 4:2, Co2 5:11, Co2 11:11, Co2 11:31
how: Num 16:15; Job 29:11-17, Job 31:1-39; Psa 7:3-5, Psa 18:20-24; Jer 18:20; Act 24:16; Co2 1:12, Co2 6:3-10, Co2 7:2; Th2 3:7; Ti1 4:12; Ti2 3:10; Tit 2:7, Tit 2:8; Pe1 5:3
1 Thessalonians 2:11
Geneva 1599
(8) Ye [are] witnesses, and God [also], how holily and justly and unblameably we behaved ourselves among you that believe:
(8) To excel others in the example of a godly life.
John Gill
Ye are witnesses, and God also,.... Not so much to what goes before as to what follows after, relating to their holy walk and conversation among them, the more open part of which they were witness of; and for the more secret part God is appealed to, who is acquainted with the springs of actions, as well as with actions themselves:
how holily, and justly, and unblamably we behaved ourselves among you that believe. The Syriac version joins the last clause of the preceding verse with this, and reads the whole thus, "ye are witnesses, and God also, how purely and justly we preached unto you the Gospel of God, and how unblamable we were among all that believed"; referring the former part to the purity and integrity in which they preached the Gospel, and the latter to their unblemished conduct among the saints; but the whole of it refers to their conversation, which was holy, externally holy, arising from internal principles of holiness in their hearts, and free from that impurity and filthiness with which the false teachers were polluted; and confirms what is before said, that their exhortation was not of uncleanness: and it was likewise "just", they were righteous in the sight of God through the justifying righteousness of Christ, and in consequence of this lived righteously before men, and were injurious to no man's person nor property: and their conversation was also "unblamable"; not that they were, without sin, and so without blame in themselves, or without the commission of sin by them, or that they passed without censure in the world, for they went through honour and dishonour, through good report and bad report, and had all manner of evil spoken of them falsely for Christ's name's sake; but by the grace of God, they had their conversation among them that believed so, that there was nothing material to be alleged against them, or any just cause of blame to be laid either on their persons or their ministry; and which is mentioned for imitation.
John Wesley
Holily - In the things of God. Justly - With regard to men. Unblamable - In respect of ourselves. Among you that believe - Who were the constant observers of our behaviour.
Robert Jamieson, A. R. Fausset and David Brown
Ye are witnesses--as to our outward conduct.
God--as to our inner motives.
holily--towards God.
justly--towards men.
unblamably--in relation to ourselves.
behaved ourselves--Greek, "were made to be," namely, by God.
among you that believe--rather, "before (that is, in the eyes of) you that believe"; whatever we may have seemed in the eyes of the unbelieving. As Th1 2:9 refers to their outward occupation in the world; so Th1 2:10, to their character among believers.
2:112:11: որպէս եւ գիտէ՛ք իսկ. զի զիւրաքանչիւրոք ՚ի ձէնջ՝ իբրեւ հա՛յր զորդիս[4569]՝ [4569] Ոմանք. Որպէս հայր զորդիս։
11 ինչպէս գիտէք էլ, ձեզնից իւրաքանչիւրին, ինչպէս հայրը՝ որդիներին,
11 Ինչպէս գիտէք, ձեզմէ ամէն մէկը՝ ինչպէս հայր մը իր որդիները,
որպէս եւ գիտէք իսկ, զի զիւրաքանչիւր ոք ի ձէնջ, իբրեւ հայր զորդիս:

2:11: որպէս եւ գիտէ՛ք իսկ. զի զիւրաքանչիւրոք ՚ի ձէնջ՝ իբրեւ հա՛յր զորդիս[4569]՝
[4569] Ոմանք. Որպէս հայր զորդիս։
11 ինչպէս գիտէք էլ, ձեզնից իւրաքանչիւրին, ինչպէս հայրը՝ որդիներին,
11 Ինչպէս գիտէք, ձեզմէ ամէն մէկը՝ ինչպէս հայր մը իր որդիները,
zohrab-1805▾ eastern-1994▾ western am▾
2:1111: потому что вы знаете, как каждого из вас, как отец детей своих,
2:11  καθάπερ οἴδατε ὡς ἕνα ἕκαστον ὑμῶν ὡς πατὴρ τέκνα ἑαυτοῦ
2:11. καθάπερ (down-to-which-very) οἴδατε (ye-had-come-to-see) ὡς (as) ἕνα (to-one) ἕκαστον (to-each) ὑμῶν (of-ye) ὡς (as) πατὴρ (a-father) τέκνα (to-producees) ἑαυτοῦ (of-self,"
2:11. sicut scitis qualiter unumquemque vestrum tamquam pater filios suosAs you know in what manner, entreating and comforting you (as a father doth his children),
11. as ye know how we each one of you, as a father with his own children, exhorting you, and encouraging , and testifying,
2:11. And you know the manner, with each one of you, like a father with his sons,
2:11. As ye know how we exhorted and comforted and charged every one of you, as a father [doth] his children,
As ye know how we exhorted and comforted and charged every one of you, as a father [doth] his children:

11: потому что вы знаете, как каждого из вас, как отец детей своих,
2:11  καθάπερ οἴδατε ὡς ἕνα ἕκαστον ὑμῶν ὡς πατὴρ τέκνα ἑαυτοῦ
2:11. sicut scitis qualiter unumquemque vestrum tamquam pater filios suos
As you know in what manner, entreating and comforting you (as a father doth his children),
2:11. And you know the manner, with each one of you, like a father with his sons,
2:11. As ye know how we exhorted and comforted and charged every one of you, as a father [doth] his children,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:11: How we exhorted - What pastoral care is marked here! They exhorted - were continually teaching and instructing, the objects of their charge; this was their general work.
And comforted - They found many under trials and temptations, and those they encouraged.
And charged - Μαρτυρουμενοι· Continued witness to the people that all the threatenings and promises of God were true; that he required faith, love, and obedience; that he could not behold sin with allowance; that Jesus died to save them from their sins; and that, without holiness, none should see God. And all these things they did, not in a general way only, but they spoke to every man; none was left unnoticed, unadmonished, uncomforted. The spirit in which they performed all these branches of the pastoral care was that which was most likely to insure success; as a father treats his children, so they treated every member of the Church.
Albert Barnes: Notes on the Bible - 1834
2:11: How we exhorted - That is, to a holy life.
And comforted - In the times of affliction.
And charged - Greek, "testified." The word testify is used here in the sense of protesting, or making an earnest and solemn appeal. They came as witnesses from God of the truth of religion, and of the importance of living in a holy manner They did not originate the gospel themselves, or teach its duties and doctrines as their own, but they came in the capacity of those who bore witness of what God had Rev_ealed and required, and they did this in the earnest and solemn manner which became such an office.
As a father doth his children - With an interest in your welfare, such as a father feels for his children, and with such a method as a father would use. It was not done in a harsh, dictatorial, and arbitrary manner, but in tenderness and love.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: have, Th1 4:1, Th1 5:11; Act 20:2; Th2 3:12; Ti1 6:2; Ti2 4:2; Tit 2:6, Tit 2:9, Tit 2:15; Heb 13:22
charged: Num 27:19; Deu 3:28, Deu 31:14; Eph 4:17; Ti1 5:7, Ti1 5:21, Ti1 6:13, Ti1 6:17; Ti2 4:1
as: Gen 50:16, Gen 50:17; Ch1 22:11-13, Ch1 28:9, Ch1 28:20; Psa 34:11; Pro 1:10, Pro 1:15, Pro 2:1, Pro 3:1; Pro 4:1-12, Pro 5:1, Pro 5:2, Pro 6:1, Pro 7:1, Pro 7:24, Pro 31:1-9; Co1 4:14, Co1 4:15
1 Thessalonians 2:12
Geneva 1599
(9) As ye know how we exhorted and comforted and charged every one of you, as a father [doth] his children,
(9) To exhort and comfort with a fatherly mind and affection.
John Gill
As you know,.... This is added to the end of the last verse in the Arabic version, and which begins this verse thus, "as one of you, and as a father comforting his sons, so we", &c. but for what is said in the former verse, an appeal is made both to God and to the Thessalonians, so that there is no need of adding such a clause there; it properly stands here in connection with what follows,
how we exhorted; to flee from wrath to come, and to Christ for refuge; to look to, and believe in him, as the only Saviour of lost sinners; to perform the duties of religion, and to continue in the faith; to cleave to Christ, and walk on in him as they had received him, and to abide by the truths and ordinances of the Gospel they had embraced:
and comforted; under a sense of sin, with the soul comforting doctrines of free justification by the righteousness of Christ, of full pardon by his blood, and of a plenary satisfaction and atonement by his sacrifice; and under all their afflictions and persecutions for the sake of Christ, with exceeding great and precious promises of the presence, grace, and strength of Christ here, and glory hereafter:
and charged everyone of you; not only publicly, but privately, going from house to house; not in an austere and domineering way, but with the greatest tenderness, and yet faithfulness: even
as a father doth his children; not only in an authoritative, but in an affectionate way, and also with solid wisdom and judgment; for in such a relation, in a Spiritual sense, did the apostle and his fellow ministers stand in to them; see 1Cor 4:15 and the substance of the charge is as follows:
John Wesley
By exhorting, we are moved to do a thing willingly; by comforting, to do it joyfully; by charging, to do it carefully.
Robert Jamieson, A. R. Fausset and David Brown
exhorted and comforted--Exhortation leads one to do a thing willingly; consolation, to do it joyfully [BENGEL], (Th1 5:14). Even in the former term, "exhorted," the Greek includes the additional idea of comforting and advocating one's cause: "encouragingly exhorted." Appropriate in this case, as the Thessalonians were in sorrow, both through persecutions, and also through deaths of friends (Th1 4:13).
charged--"conjured solemnly," literally, "testifying"; appealing solemnly to you before God.
every one of you--in private (Acts 20:20), as well as publicly. The minister, if he would be useful, must not deal merely in generalities, but must individualize and particularize.
as a father--with mild gravity. The Greek is, "his own children."
2:122:12: մխիթարեաք եւ սփոփեաք, եւ դնեաք վկայութիւն գնա՛լ ձեզ արժանապէ՛ս Աստուծոյ, որ կոչեացն զձեզ յիւր արքայութիւնն եւ ՚ի փառս[4570]։ [4570] Ոմանք. Արժանապէս առաջի Աստուծոյ, որ եւ կոչեաց։
12 մխիթարում էինք եւ սփոփում ու վկայութիւն էինք տալիս, որ դուք ընթանաք Աստծուն արժանի կերպով, որը կանչեց[1] ձեզ իր արքայութեանը եւ փառքին:[1] 1. Լաւագոյն յուն. բն. ունեն... եւ Աստծու պաշտօնեային Քրիստոսի Աւետարանում:
12 Այնպէս կը յորդորէինք ու կը մխիթարէինք եւ կը վկայէինք, որպէս զի դուք Աստուծոյ հաճելի եղածին պէս քալէք, որ ձեզ իր թագաւորութեանը ու փառքին կանչեց։
մխիթարէաք եւ սփոփէաք, եւ դնէաք վկայութիւն գնալ ձեզ արժանապէս Աստուծոյ, որ կոչեացն զձեզ յիւր արքայութիւնն եւ ի փառս:

2:12: մխիթարեաք եւ սփոփեաք, եւ դնեաք վկայութիւն գնա՛լ ձեզ արժանապէ՛ս Աստուծոյ, որ կոչեացն զձեզ յիւր արքայութիւնն եւ ՚ի փառս[4570]։
[4570] Ոմանք. Արժանապէս առաջի Աստուծոյ, որ եւ կոչեաց։
12 մխիթարում էինք եւ սփոփում ու վկայութիւն էինք տալիս, որ դուք ընթանաք Աստծուն արժանի կերպով, որը կանչեց[1] ձեզ իր արքայութեանը եւ փառքին:
[1] 1. Լաւագոյն յուն. բն. ունեն... եւ Աստծու պաշտօնեային Քրիստոսի Աւետարանում:
12 Այնպէս կը յորդորէինք ու կը մխիթարէինք եւ կը վկայէինք, որպէս զի դուք Աստուծոյ հաճելի եղածին պէս քալէք, որ ձեզ իր թագաւորութեանը ու փառքին կանչեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:1212: мы просили и убеждали и умоляли поступать достойно Бога, призвавшего вас в Свое Царство и славу.
2:12  παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν.
2:12. παρακαλοῦντες ( calling-beside-unto ) ὑμᾶς (to-ye) καὶ (and) παραμυθούμενοι ( relating-beside-unto ) καὶ (and) μαρτυρόμενοι , ( witnessing ,"εἰς (into) τὸ (to-the-one) περιπατεῖν (to-tread-about-unto) ὑμᾶς (to-ye) ἀξίως (unto-deem-belonged) τοῦ (of-the-one) θεοῦ (of-a-Deity) τοῦ (of-the-one) καλοῦντος (of-calling-unto) ὑμᾶς (to-ye) εἰς (into) τὴν (to-the-one) ἑαυτοῦ (of-self) βασιλείαν (to-a-ruling-of) καὶ (and) δόξαν. (to-a-recognition)
2:12. deprecantes vos et consolantes testificati sumus ut ambularetis digne Deo qui vocavit vos in suum regnum et gloriamWe testified to every one of you that you would walk worthy of God, who hath called you unto his kingdom and glory.
12. to the end that ye should walk worthily of God, who calleth you into his own kingdom and glory.
2:12. in which we were pleading with you and consoling you, bearing witness, so that you would walk in a manner worthy of God, who has called you into his kingdom and glory.
2:12. That ye would walk worthy of God, who hath called you unto his kingdom and glory.
That ye would walk worthy of God, who hath called you unto his kingdom and glory:

12: мы просили и убеждали и умоляли поступать достойно Бога, призвавшего вас в Свое Царство и славу.
2:12  παρακαλοῦντες ὑμᾶς καὶ παραμυθούμενοι καὶ μαρτυρόμενοι εἰς τὸ περιπατεῖν ὑμᾶς ἀξίως τοῦ θεοῦ τοῦ καλοῦντος ὑμᾶς εἰς τὴν ἑαυτοῦ βασιλείαν καὶ δόξαν.
2:12. deprecantes vos et consolantes testificati sumus ut ambularetis digne Deo qui vocavit vos in suum regnum et gloriam
We testified to every one of you that you would walk worthy of God, who hath called you unto his kingdom and glory.
2:12. in which we were pleading with you and consoling you, bearing witness, so that you would walk in a manner worthy of God, who has called you into his kingdom and glory.
2:12. That ye would walk worthy of God, who hath called you unto his kingdom and glory.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:12: That ye would walk worthy of God - That they should, in every respect, act up to their high calling, that it would not be a reproach to the God of holiness to acknowledge them as his sons and daughters. See the notes on Eph 4:1; Phi 1:27 (note); and Col 1:10 (note).
His Kingdom and glory - His Church here, for that is the kingdom of God among men; and his glory hereafter, for that is the state to which the dispensations of grace in his Church lead. The words, how ever, may be a hendiadys, and signify his glorious kingdom.
Albert Barnes: Notes on the Bible - 1834
2:12: That ye would walk worthy of God ... - That you would live in such a manner as would honor God, who has chosen you to be his friends; notes, Eph 4:1. A child "walks worthy of a parent" when he lives in such way as to reflect honor on that parent for the method in which he has trained him; when he so lives as to bring no disgrace on him, so as not to pain his heart by misconduct, or so as to give no occasion to any to speak reproachfully of him. This he does, when:
(1) he keeps all his commands;
(2) when he leads a life of purity and virtue;
(3) when he carries out the principles of the family into his own life;
(4) when he honors a father by evincing a profound respect for his opinions; and,
(5) when he endeavors to provide for his comfort and to promote his welfare.
In a manner similar to this, a true Christian honors God. He lives so as not to bring a reproach upon him or his cause, and so as to teach the world to honor him who has bestowed such grace upon him.
Who hath called you - See the notes at Co1 1:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: walk: Th1 4:1, Th1 4:12; Gal 5:16; Eph 4:1, Eph 5:2, Eph 5:8; Phi 1:27; Col 1:10, Col 2:6; Pe1 1:15, Pe1 1:16; Jo1 1:6, Jo1 1:7, Jo1 2:6
who: Th1 5:24; Rom 8:30, Rom 9:23, Rom 9:24; Co1 1:9; Th2 1:11, Th2 1:12, Th2 2:13, Th2 2:14; Ti2 1:9; Pe1 1:15, Pe1 2:9, Pe1 3:9, Pe1 5:10
1 Thessalonians 2:13
Geneva 1599
(10) That ye would walk worthy of God, who hath called you unto his kingdom and glory.
(10) To exhort all men diligently and earnestly to lead a godly life.
John Gill
That ye would walk worthy of God,.... In imitation of him; not of his perfections, which are inimitable, but of his works; and these not of his power and wisdom, but those of kindness and beneficence, and of righteousness and holiness; and in conformity to his revealed will, which is good, perfect, and acceptable; and agreeably to his Gospel, that that may be adorned, and not blasphemed; and particularly, in a manner worthy of the calling wherewith saints are called by him: since it follows,
who hath called you unto his kingdom and glory; which instance of the grace of God carries in it many arguments, and lays many obligations on the persons interested in it, to walk in their lives and conversations worthy of God; which may be taken from the nature of this call, which is not a mere external one by the outward ministry of the word, but an internal and effectual one, by the powerful and efficacious grace of God; it is a call of persons out of darkness into light, and therefore it becomes them to walk as children of the light, and honestly, as in the daytime; and from a state of bondage to sin and Satan, unto liberty, and therefore ought not to walk after the dictates of corrupt nature, nor the suggestions of Satan, but after the Spirit of God, who is a spirit of liberty; and from fellowship with the world, and the men of it, to communion with Christ, and therefore should not walk as other Gentiles do, nor run with them in the same excess of riot; in short, such are called with an holy calling, and to holiness, and have in their effectual calling principles of holiness implanted in them, and therefore should be holy in all manner of conversation: moreover, arguments may be taken from the consideration of him that calls, God, who is a holy Being, and therefore as he that hath called them is holy, so should they be likewise; he is the God of all grace that has called them, and he has called them by his grace, and to special blessings of grace, and that according to his sovereign will and pleasure; and has called them the most unworthy, base, mean, and despicable, and not others, which greatly enhances the obligation to walk worthy of him: to which add, that he that calls is God that dwells on high in heaven, and changes not, and such is his call; hence it is styled the high calling of God, and the heavenly calling, and said to be without repentance; and therefore the saints should live and walk as pilgrims and strangers here, and be steadfast and immovable, always abounding in the work of the Lord: likewise the consideration of what they are called to should engage them to a becoming walk, being called "to his kingdom"; to the kingdom of grace, which lies in righteousness and peace, and joy in the Holy Ghost, and which cannot be moved, and where they are kings and priests unto God; and unto a Gospel church state, and to all the privileges and immunities of it; and unto the kingdom of heaven, prepared by God for them from the foundation of the world, their Father's free gift to them, of which they are born heirs apparent in regeneration, and have both a meetness for it, and a right unto it; and therefore ought to behave suitable to this high honour and dignity which belong unto them: and this latter sense is the rather to be chose, since it follows, "and glory": or "to his glory", as the Syriac, Arabic, and Ethiopic versions read; to the glory of God, to the beholding of the glory of God through Christ, and the glory of Christ himself; and to a participation of that glory which God has provided, and is in the hands of Christ for them, where it is hid, who when he shall appear, they will appear with him in glory; which will be both upon their souls and bodies; and this will be an eternal glory, a glory that fades not away, and not like the glory of this world, which is transient, and soon passes away, but this will abide for ever; and therefore since the saints are called to the obtaining of this, it is a reason why their conversation should be in heaven now, and as becomes God and his Gospel.
John Wesley
To his kingdom here, and glory hereafter.
Robert Jamieson, A. R. Fausset and David Brown
worthy of God--"worthy of the Lord" (Col 1:10); "worthily of the saints" (Rom 16:2, Greek): ". . . of the Gospel" (Phil 1:27) ". . . of the vocation wherewith ye are called" (Eph 4:1). Inconsistency would cause God's name to be "blasphemed among the Gentiles" (Rom 2:24). The Greek article is emphatical, "Worthy of THE God who is calling you."
hath called--So one of the oldest manuscripts and Vulgate. Other oldest manuscripts, "Who calleth us."
his kingdom--to be set up at the Lord's coming.
glory--that ye may share His glory (Jn 17:22; Col 3:4).
2:132:13: Վասն այնորիկ եւ մեք գոհանա՛մք զԱստուծոյ անպակաս, զի առեալ զլուր բանին Աստուծոյ առ ՚ի մէնջ՝ ընկալարուք, ո՛չ իբրեւ զբան մարդկան, այլ որպէս ճշմարտիւ զբա՛ն Աստուծոյ. որ եւ յաջողեալ իսկ է ՚ի ձեզ հաւատացեալսդ[4571]։ [4571] Ոմանք. Այլ իբրեւ ճշմարտիւ... որ եւ աջողեալ է ՚ի։
13 Ահա թէ ինչու մենք շարունակ գոհութիւն ենք տալիս Աստծուն նրա համար, որ, մեզնից Աստծու խօսքի լուրն առնելով, այն ընդունեցիք ոչ որպէս մարդկանց խօսք, այլ՝ ճշմարտապէս, որպէս Աստծու խօսք, որ ներգործում է նաեւ ձեր՝ հաւատացեալներիդ մէջ.
13 Ասոր համար մենք ալ անդադար կը գոհանանք Աստուծմէ, որ մեզմէ Աստուծոյ խօսքը լսելով ընդունեցիք, ո՛չ թէ իբրեւ մարդոց խօսք, հապա, ինչպէս ճշմարիտ է, որպէս Աստուծոյ խօսք, որ նաեւ կը ներգործէ ձեր մէջ, որուն կը հաւատաք։
Վասն այնորիկ եւ մեք գոհանամք զԱստուծոյ անպակաս, զի առեալ զլուր բանին Աստուծոյ առ ի մէնջ` ընկալարուք, ոչ իբրեւ զբան մարդկան, այլ որպէս ճշմարտիւ զբան Աստուծոյ, որ եւ յաջողեալ իսկ է ի ձեզ հաւատացեալսդ:

2:13: Վասն այնորիկ եւ մեք գոհանա՛մք զԱստուծոյ անպակաս, զի առեալ զլուր բանին Աստուծոյ առ ՚ի մէնջ՝ ընկալարուք, ո՛չ իբրեւ զբան մարդկան, այլ որպէս ճշմարտիւ զբա՛ն Աստուծոյ. որ եւ յաջողեալ իսկ է ՚ի ձեզ հաւատացեալսդ[4571]։
[4571] Ոմանք. Այլ իբրեւ ճշմարտիւ... որ եւ աջողեալ է ՚ի։
13 Ահա թէ ինչու մենք շարունակ գոհութիւն ենք տալիս Աստծուն նրա համար, որ, մեզնից Աստծու խօսքի լուրն առնելով, այն ընդունեցիք ոչ որպէս մարդկանց խօսք, այլ՝ ճշմարտապէս, որպէս Աստծու խօսք, որ ներգործում է նաեւ ձեր՝ հաւատացեալներիդ մէջ.
13 Ասոր համար մենք ալ անդադար կը գոհանանք Աստուծմէ, որ մեզմէ Աստուծոյ խօսքը լսելով ընդունեցիք, ո՛չ թէ իբրեւ մարդոց խօսք, հապա, ինչպէս ճշմարիտ է, որպէս Աստուծոյ խօսք, որ նաեւ կը ներգործէ ձեր մէջ, որուն կը հաւատաք։
zohrab-1805▾ eastern-1994▾ western am▾
2:1313: Посему и мы непрестанно благодарим Бога, что, приняв от нас слышанное слово Божие, вы приняли не [как] слово человеческое, но [как] слово Божие, --каково оно есть по истине, --которое и действует в вас, верующих.
2:13  καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῶ θεῶ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρ᾽ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθώς ἐστιν ἀληθῶς λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν.
2:13. Καὶ (And) διὰ (through) τοῦτο (to-the-one-this) καὶ (and) ἡμεῖς (we) εὐχαριστοῦμεν (we-goodly-grant-unto) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἀδιαλείπτως, (unto-un-remaindered-through,"ὅτι (to-which-a-one) παραλαβόντες ( having-had-taken-beside ) λόγον (to-a-forthee) ἀκοῆς (of-a-hearing) παρ' (beside) ἡμῶν (of-us) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐδέξασθε ( ye-received ) οὐ (not) λόγον (to-a-forthee) ἀνθρώπων (of-mankinds,"ἀλλὰ (other) καθὼς (down-as) ἀληθῶς (unto-un-secluded) ἐστὶν (it-be) λόγον (to-a-forthee) θεοῦ, (of-a-Deity) ὃς (which) καὶ (and) ἐνεργεῖται ( it-worketh-in-unto ) ἐν (in) ὑμῖν (unto-ye) τοῖς (unto-the-ones) πιστεύουσιν . ( unto-trusting-of )
2:13. ideo et nos gratias agimus Deo sine intermissione quoniam cum accepissetis a nobis verbum auditus Dei accepistis non ut verbum hominum sed sicut est vere verbum Dei qui operatur in vobis qui credidistisTherefore, we also give thanks to God without ceasing: because, that when you had received of us the word of the hearing of God, you received it not as the word of men, but (as it is indeed) the word of God, who worketh in you that have believed.
13. And for this cause we also thank God without ceasing, that, when ye received from us the word of the message, of God, ye accepted not the word of men, but, as it is in truth, the word of God, which also worketh in you that believe.
2:13. For this reason also, we give thanks to God without ceasing: because, when you had accepted from us the Word of the hearing of God, you accepted it not as the word of men, but (as it truly is) as the Word of God, who is working in you who have believed.
2:13. For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received [it] not [as] the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.
For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received [it] not [as] the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe:

13: Посему и мы непрестанно благодарим Бога, что, приняв от нас слышанное слово Божие, вы приняли не [как] слово человеческое, но [как] слово Божие, --каково оно есть по истине, --которое и действует в вас, верующих.
2:13  καὶ διὰ τοῦτο καὶ ἡμεῖς εὐχαριστοῦμεν τῶ θεῶ ἀδιαλείπτως, ὅτι παραλαβόντες λόγον ἀκοῆς παρ᾽ ἡμῶν τοῦ θεοῦ ἐδέξασθε οὐ λόγον ἀνθρώπων ἀλλὰ καθώς ἐστιν ἀληθῶς λόγον θεοῦ, ὃς καὶ ἐνεργεῖται ἐν ὑμῖν τοῖς πιστεύουσιν.
2:13. ideo et nos gratias agimus Deo sine intermissione quoniam cum accepissetis a nobis verbum auditus Dei accepistis non ut verbum hominum sed sicut est vere verbum Dei qui operatur in vobis qui credidistis
Therefore, we also give thanks to God without ceasing: because, that when you had received of us the word of the hearing of God, you received it not as the word of men, but (as it is indeed) the word of God, who worketh in you that have believed.
2:13. For this reason also, we give thanks to God without ceasing: because, when you had accepted from us the Word of the hearing of God, you accepted it not as the word of men, but (as it truly is) as the Word of God, who is working in you who have believed.
2:13. For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received [it] not [as] the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-16: Новое выражение благодарности со стороны Апостола за обращение Ф-в и их твердость в гонениях.

13: Они приняли Слово Божие не как слово человеческое, отсюда его и действенность. Они восприняли его сердцем, и оно действует в них добрыми плодами - действует в них "верующих" (прич. наст. вр. pisteuousin). "Слово - действенно, пока слушатели веруют. Эти два факта совместны. Если бы вера исчезла, прекратилось бы и влияние слова проповеди" (Adeney. w. 7, The Century Bible, Thessalonians, стр. 171).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Effects of the Christian Ministry.A. D. 51.
13 For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. 14 For ye, brethren, became followers of the churches of God which in Judæa are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: 15 Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: 16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.

Here observe, I. The apostle makes mention of the success of his ministry among these Thessalonians (v. 13), which is expressed,

1. By the manner of their receiving the word of God: When you received the word of God, which you heard of us, you received it, not as the word of men, but (as it is in truth) the word of God. Where note, (1.) The word of the gospel is preached by men like ourselves, men of like passions and infirmities with others: We have this treasure in earthen vessels. The word of God, which these Thessalonians received, they heard from the apostles. (2.) However, it is in truth the word of God. Such was the word the apostles preached by divine inspiration, and such is that which is left upon record, written in the scriptures by divine inspiration; and such is that word which in our days is preached, being either contained, or evidently founded on, or deduced from, these sacred oracles. (3.) Those are greatly to blame who give out their own fancies or injunctions for the word of God. This is the vilest way of imposing upon a people, and to deal unfaithfully. (4.) Those are also to blame who, in hearing the word, look no further than to the ministry of men, who are only, or chiefly, pleased with the elegance of the style, or the beauty of the composition, or the voice and manner in which the word is preached, and expect to receive their advantage herein. (5.) We should receive the word of God as the word of God, with affections suitable to the holiness, wisdom, verity, and goodness, thereof. The words of men are frail and perishing, like themselves, and sometimes false, foolish, and fickle: but God's word is holy, wise, just, and faithful; and, like its author, lives and abides for ever. Let us accordingly receive and regard it.

2. By the wonderful operation of this word they received: It effectually worketh in those that believe, v. 13. Those who by faith receive the word find it profitable. It does good to those that walk uprightly, and by its wonderful effects evidences itself to be the word of God. This converts their souls, and enlightens their minds, and rejoices their hearts (Ps. xix.); and such as have this inward testimony of the truth of the scriptures, the word of God, by the effectual operations thereof on their hearts, have the best evidence of their divine original to themselves, though this is not sufficient to convince others who are strangers thereto.

II. He mentions the good effects which his successful preaching had,

1. Upon himself and fellow-labourers. It was a constant cause of thankfulness: For this cause thank we God without ceasing, v. 13. The apostle expressed his thankfulness to God so often upon this account that he seemed to think he never could be sufficiently thankful that God had counted him faithful, and put him into the ministry, and made his ministrations successful.

2. Upon them. The word wrought effectually in them, not only to be examples unto others in faith and good works (which he had mentioned before), but also in constancy and patience under sufferings and trials for the sake of the gospel: You became followers of the churches of God, and have suffered like things as they have done (v. 14), and with like courage and constancy, with like patience and hope. Note, The cross is the Christian's mark: if we are called to suffer we are called only to be followers of the churches of God; so persecuted they the prophets that were before you, Matt. v. 12. It is a good effect of the gospel when we are enabled to suffer for its sake. The apostle mentions the sufferings of the churches of God, which in Judea were in Christ Jesus. Those in Judea first heard the gospel, and they first suffered for it: for the Jews were the most bitter enemies Christianity had, and were especially enraged against their countrymen who embraced Christianity. Note, Bitter zeal and fiery persecution will set countrymen at variance, and break through all the bonds of nature, as well as contradict all the rules of religion. In every city where the apostles went to preach the gospel the Jews stirred up the inhabitants against them. They were the ringleaders of persecution in all places; so in particular it was at Thessalonica: Acts xvii. 5, The Jews that believed not, moved with envy, took unto them certain lewd fellows of the baser sort, and gathered a company, and set all the city in an uproar. Upon this occasion, the apostle gives a character of the unbelieving Jews (v. 15), enough to justify their final rejection and the ruin of their place, and church, and nation, which was now approaching. (1.) They killed the Lord Jesus, and impudently and presumptuously wished that his blood might be on them and their children. (2.) They killed their own prophets: so they had done all along; their fathers had done so: they had been a persecuting generation. (3.) They hated the apostles, and did them all the mischief they could. They persecuted them, and drove and chased them from place to place: and no marvel, if they killed the Lord Jesus, that they persecuted his followers. (4.) They pleased not God. They had quite lost all sense of religion, and due care to do their duty to God. It was a most fatal mistake to think that they did God service by killing God's servants. Murder and persecution are most hateful to God and cannot be justified on any pretence; they are so contrary to natural religion that no zeal for any true or only pretended institution of religion can ever excuse them. (5.) They were contrary to all men. Their persecuting spirit was a perverse spirit; contrary to the light of nature, and contrary to humanity, contrary to the welfare of all men, and contrary to the sentiments of all men not under the power of bigotry. (6.) They had an implacable enmity to the Gentiles, and envied them the offers of the gospel: Forbidding the apostles to speak to the Gentiles, that they might be saved. The means of salvation had long been confined to the Jews. Salvation is of the Jews, says our Saviour. And they were envious against the Gentiles, and angry that they should be admitted to share in the means of salvation. Nothing provoked them more than our Saviour's speaking to them at any time concerning this matter; this enraged the Jews at Jerusalem, when, in his defence, Paul told them, he was sent unto the Gentiles, Acts xxii. 21. They heard him patiently till he uttered these words, but then could endure no longer, but lifted up their voices, and said, Away with such a fellow from the earth, for it is not fit that he should live. Thus did the Jews fill up their sins; and nothing tends more to any person or people's filling up the measure of their sins than opposing the gospel, obstructing the progress of it, and hindering the salvation of precious souls. For the sake of these things wrath has come upon them to the uttermost; that is, wrath was determined against them, and would soon overtake them. It was not many years after this that Jerusalem was destroyed, and the Jewish nation cut off by the Romans. Note, When the measure of any man's iniquity is full, and he has sinned to the uttermost, then comes wrath, and that to the uttermost.
Adam Clarke: Commentary on the Bible - 1831
2:13: Ye received the word of God - Ye received the doctrine of God, not as any thing fabricated by man, but as coming immediately from God himself, we being only his messengers to declare what he had previously revealed to us. And ye have had the fullest proof that ye have not believed in vain; for that doctrine, under the power and influence of the Holy Ghost, has worked most powerfully in you, filling you with light, life, and holiness.
Albert Barnes: Notes on the Bible - 1834
2:13: For this cause also thank we God - In addition to the reasons for thankfulness already suggested, the apostle here refers to the fact that they received the truth, when it was preached, in such a way as to show that they fully believed it to be the word of God.
Not as the word of men - Not of human origin, but as a divine Revelation. You were not led to embrace it by human reasoning, or the mere arts of persuasion, or from personal respect for others, but by your conviction that it was a Revelation from God. It is only when the gospel is embraced in this way that religion will show itself sufficient to abide the fiery trials to which Christians may be exposed. He who is convinced by mere human reasoning may have his faith shaken by opposite artful reasoning; he who is won by the mere arts of popular eloquence will have no faith which will be proof against similar arts in the cause of error; he who embraces religion from mere respect for a pastor, parent, or friend, or because others do, may abandon it when the popular current shall set in a different direction, or when his friends shall embrace different views; but he who embraces religion as the truth of God, and from the love of the truth, will have a faith, like that of the Thessalonians, which will abide every trial.
Which effectually worketh also in you that believe - The word rendered "which" here - ὅς hos - may be referred either to "truth" or to "God." The grammatical construction will admit of either, but it is not material which is adopted. Either of them expresses a sense undeniably true, and of great importance. The meaning is, that the truth was made efficacious in the minds of all who became true Christians. It induced them to abandon their sins, to devote themselves to God, to lead pure and holy lives, and enabled them to abide the trials and temptations of life; compare notes on Phi 2:12-13; Heb 13:21. The particular illustration here is, that when they embraced the gospel it had such an efficacy on their hearts as to prepare them to meet all the terrors of bitter persecution without shrinking.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: thank: Th1 1:2, Th1 1:3; Rom 1:8, Rom 1:9
because: Jer 44:16; Mat 10:13, Mat 10:14, Mat 10:40; Act 2:41, Act 10:33, Act 13:45, Act 13:48, Act 16:14, Act 16:30-34; Act 17:11, Act 17:18-20, Act 17:32; Gal 4:14; Pe2 3:2
the word of God: Jer 23:28, Jer 23:29; Luk 5:1, Luk 8:11, Luk 8:21, Luk 11:28; Act 8:14, Act 13:44, Act 13:46; Rom 10:17; Heb 4:12; Pe1 1:25; Pe2 1:16-21
effectually: Th1 1:5-10; Joh 15:3, Joh 17:17, Joh 17:19; Rom 6:17, Rom 6:18; Co2 3:18; Col 1:6; Heb 4:12; Jam 1:18; Pe1 1:23, Pe1 2:2; Jo1 3:3, Jo1 5:4, Jo1 5:5
1 Thessalonians 2:14
Geneva 1599
(11) For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received [it] not [as] the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.
(11) Having approved his ministry, he commends again (to that end and purpose that I spoke of) the cheerfulness of the Thessalonians which was due to his diligence in preaching, and their brave patience.
John Gill
For this cause also thank we God without ceasing,.... As for their election of God, Th1 1:4 so for their effectual calling by his grace, to his kingdom and glory, just now mentioned, as well as for their reception of the word of God as such, hereafter expressed; since their having it and receiving it, and the effectual operation of it in them, were owing to the goodness and grace of God, and therefore required a constant sense of the favour, and thankfulness, without ceasing, for it. The apostle having at large considered the manner of his and his fellow ministers' entrance among them without guile, flattery, covetousness, or any sinister view, and with all simplicity, integrity, labour, diligence, affection, and tenderness, returns to observe the reception their ministry met with, and the influence and effect it had upon them:
because, when ye received the word of God which ye heard of us; or "the word of hearing of God", as the Vulgate Latin version from the Greek text literally renders it; that is, the Gospel which was preached by the apostles, and was heard and received by these Thessalonians: and it is called the word of God, because God is the author of it; it comes from him, and is ministered by his authority, and is a part of that written word which is given by his inspiration; and because his grace in choosing, redeeming, justifying, pardoning, adopting, regenerating, and giving eternal life to men, and the declaration of his will concerning saving them by his Son Jesus Christ, are the subject matter of it; and because he owns and blesses it, for the conversion and comfort of his people: and it may be called the word of hearing of God, because coming from him, and containing his will, and preached by his order, and succeeded by his power, hearing comes by it; it is divinely breathed by him; he speaks in it by his ministers, and he is heard of in it by his people; as he was by these believers, who heard his word both externally and internally; and received it into their understandings, so as to know it spiritually and experimentally; into their minds, not merely notionally, and so as to assent to the truth of it, and give credit to it, but so as to believe in Christ revealed in it; and into their affections, in the love of it, and with joy in the Holy Ghost; they received it gladly, and with meekness and readiness, so that it became the ingrafted word, and brought forth fruit in them: the manner in which they received it follows,
ye received it not as the word of men: which is often fallacious and deceitful, at least dubious and uncertain, and not to be depended on; nor did they receive it as the words of wise men are received, and because it was clothed with the wisdom, eloquence, and oratory of men, for it was destitute of these; nor upon the credit and authority of men, no, not of the apostles themselves:
but as it is in truth the word of God: it appearing to be agreeably to the perfections of his nature, and to the Scriptures of truth, and it bearing his impress and divine authority, they received it with much assurance and certainty, as infallible truth; and which was inviolably to be adhered to, without any alteration, without adding to it or taking from it; and to be had and retained in the greatest esteem and reverence, and never to be departed from: and that they received it in this manner, appears from its operation in them,
which effectually worketh also in you that believe: the Vulgate Latin version reads, "who worketh"; referring it to God, as indeed it may be referred to him, as well as to his word; but the sense is much the same, for God works by and with his word, and his word only effectually works when it comes in power; or is the power of God unto salvation to them that believe; and when it does come with a divine commission and power, it effectually works to the quickening of dead sinners, the enlightening of dark minds, the unstopping of deaf ears, the softening of hard hearts, producing faith which works by love, encouraging hope, delivering from the bondage of sin, Satan, and the law, and comforting and establishing the hearts of the saints under all afflictions, trials, and persecutions.
Robert Jamieson, A. R. Fausset and David Brown
For this cause--Seeing ye have had such teachers (Th1 2:10-12) [BENGEL], "we also (as well as 'all that believe' in Macedonia and Achaia) thank God without ceasing ('always' . . . 'in our prayers,' Th1 1:2), that when ye received the word of God which ye heard from us (literally, 'God's word of hearing from us,' Rom 10:16-17), ye accepted it not as the word of men, but, even as it is truly, the word of God." ALFORD omits the "as" of English Version. But the "as" is required by the clause, "even as it is truly." "Ye accepted it, not (as) the word of men (which it might have been supposed to be), but (as) the word of God, even as it really is." The Greek for the first "received," implies simply the hearing of it; the Greek of the second is "accepted," or "welcomed" it. The proper object of faith, it hence appears, is the word of God, at first oral, then for security against error, written (Jn 20:30-31; Rom 15:4; Gal 4:30). Also, that faith is the work of divine grace, is implied by Paul's thanksgiving.
effectually worketh also in you that believe--"Also," besides your accepting it with your hearts, it evidences itself in your lives. It shows its energy in its practical effects on you; for instance, working in you patient endurance in trial (Th1 2:14; compare Gal 3:5; Gal 5:6).
2:142:14: Զի դուք նմանօ՛ղք եղերուք ե՛ղբարք՝ եկեղեցեացն Աստուծոյ՝ որ են ՚ի Հրեաստանի ՚ի Քրիստոս Յիսուս. զի զնո՛յն չարչարանս չարչարեցայք եւ դուք ՚ի ձերո՛ց ազգականաց, որպէս եւ նոքայն ՚ի Հրէից[4572]. [4572] Ոմանք. Նմանող եղերուք եղ՛՛... եւ նոքա ՚ի Հրէից։
14 որովհետեւ դուք, եղբայրնե՛ր, նմանուեցիք Աստծու այն եկեղեցիներին, որ Հրէաստանում են ի Քրիստոս Յիսուս, քանի որ դուք էլ ձեր ազգակիցների կողմից նոյն չարչարանքներով չարչարուեցիք, ինչպէս որ նրանք՝ հրեաներից,
14 Քանզի դուք, եղբա՛յրներ, նմանեցաք Աստուծոյ այն եկեղեցիներուն, որոնք Հրէաստանի մէջ են Քրիստոս Յիսուսով. վասն զի դուք ալ նոյն չարչարանքները կրեցիք ձեր համազգիներէն, ինչպէս անոնք ալ՝ Հրեաներէն.
Զի դուք նմանողք եղերուք, եղբարք, եկեղեցեացն Աստուծոյ որ են ի Հրէաստանի ի Քրիստոս Յիսուս. զի զնոյն չարչարանս չարչարեցայք եւ դուք ի ձերոց ազգականաց, որպէս եւ նոքայն ի Հրէից:

2:14: Զի դուք նմանօ՛ղք եղերուք ե՛ղբարք՝ եկեղեցեացն Աստուծոյ՝ որ են ՚ի Հրեաստանի ՚ի Քրիստոս Յիսուս. զի զնո՛յն չարչարանս չարչարեցայք եւ դուք ՚ի ձերո՛ց ազգականաց, որպէս եւ նոքայն ՚ի Հրէից[4572].
[4572] Ոմանք. Նմանող եղերուք եղ՛՛... եւ նոքա ՚ի Հրէից։
14 որովհետեւ դուք, եղբայրնե՛ր, նմանուեցիք Աստծու այն եկեղեցիներին, որ Հրէաստանում են ի Քրիստոս Յիսուս, քանի որ դուք էլ ձեր ազգակիցների կողմից նոյն չարչարանքներով չարչարուեցիք, ինչպէս որ նրանք՝ հրեաներից,
14 Քանզի դուք, եղբա՛յրներ, նմանեցաք Աստուծոյ այն եկեղեցիներուն, որոնք Հրէաստանի մէջ են Քրիստոս Յիսուսով. վասն զի դուք ալ նոյն չարչարանքները կրեցիք ձեր համազգիներէն, ինչպէս անոնք ալ՝ Հրեաներէն.
zohrab-1805▾ eastern-1994▾ western am▾
2:1414: Ибо вы, братия, сделались подражателями церквам Божиим во Христе Иисусе, находящимся в Иудее, потому что и вы то же претерпели от своих единоплеменников, что и те от Иудеев,
2:14  ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ ἰουδαίᾳ ἐν χριστῶ ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν ἰουδαίων,
2:14. ὑμεῖς (Ye) γὰρ (therefore) μιμηταὶ (emulators) ἐγενήθητε, (ye-were-became," ἀδελφοί , ( Brethrened ,"τῶν (of-the-ones) ἐκκλησιῶν (of-callings-out-unto) τοῦ (of-the-one) θεοῦ (of-a-Deity) τῶν (of-the-ones) οὐσῶν ( of-being ) ἐν (in) τῇ (unto-the-one) Ἰουδαίᾳ (unto-an-Ioudaia) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ, (unto-an-Iesous,"ὅτι (to-which-a-one) τὰ (to-the-ones) αὐτὰ (to-them) ἐπάθετε (ye-had-experienced) καὶ (and) ὑμεῖς (ye) ὑπὸ (under) τῶν (of-the-ones) ἰδίων ( of-private-belonged ) συμφυλετῶν (of-tribers-together) καθὼς (down-as) καὶ (and) αὐτοὶ (them) ὑπὸ (under) τῶν (of-the-ones) Ἰουδαίων , ( of-Iouda-belonged ,"
2:14. vos enim imitatores facti estis fratres ecclesiarum Dei quae sunt in Iudaea in Christo Iesu quia eadem passi estis et vos a contribulibus vestris sicut et ipsi a IudaeisFor you, brethren, are become followers of the churches of God which are in Judea, in Christ Jesus: for you also have suffered the same things from your own countrymen, even as they have from the Jews:
14. For ye, brethren, became imitators of the churches of God which are in Judaea in Christ Jesus: for ye also suffered the same things of your own countrymen, even as they did of the Jews;
2:14. For you, brothers, have become imitators of the churches of God which are at Judea, in Christ Jesus. For you, too, have suffered the same things from your fellow countrymen as they have suffered from the Jews,
2:14. For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they [have] of the Jews:
For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they [have] of the Jews:

14: Ибо вы, братия, сделались подражателями церквам Божиим во Христе Иисусе, находящимся в Иудее, потому что и вы то же претерпели от своих единоплеменников, что и те от Иудеев,
2:14  ὑμεῖς γὰρ μιμηταὶ ἐγενήθητε, ἀδελφοί, τῶν ἐκκλησιῶν τοῦ θεοῦ τῶν οὐσῶν ἐν τῇ ἰουδαίᾳ ἐν χριστῶ ἰησοῦ, ὅτι τὰ αὐτὰ ἐπάθετε καὶ ὑμεῖς ὑπὸ τῶν ἰδίων συμφυλετῶν καθὼς καὶ αὐτοὶ ὑπὸ τῶν ἰουδαίων,
2:14. vos enim imitatores facti estis fratres ecclesiarum Dei quae sunt in Iudaea in Christo Iesu quia eadem passi estis et vos a contribulibus vestris sicut et ipsi a Iudaeis
For you, brethren, are become followers of the churches of God which are in Judea, in Christ Jesus: for you also have suffered the same things from your own countrymen, even as they have from the Jews:
2:14. For you, brothers, have become imitators of the churches of God which are at Judea, in Christ Jesus. For you, too, have suffered the same things from your fellow countrymen as they have suffered from the Jews,
2:14. For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they [have] of the Jews:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-16: Здесь содержится самая сильная атака на Еврейство со стороны Ап. Павла (сравни Деян VII:51-03). "Это единственное место в его посланиях, где употреблено выражение "жиды", подобно тому как это делается в Ев. Иоанна, для обозначения избранного народа как врагов веры во Христа. Чтобы понять это место, так сильно отличающееся по языку от IX-X гл. к Рим, мы должны припомнить, что Ап. Павел, вообще человек с страстной натурой, еще больно чувствовал недавнее против себя гонение со стороны своих соотечественников, которые, как он это сознавал, боролись не только против него, но против Бога и истины" (Iulford, Thessalonians, crp. 22).

14: Содержит прекрасное опровержение тюбингенской гипотезы (Ф. Баура) o якобы существовавшей вражде между Ап. Павлом и церквами в Иудее. Ф-цы стали подражателями этих последних, и в словах Ап. Павла чувствуется "удивление, полное любви" (Lightfoot) пред стойкостью иудейских христиан, ставших образцом для христиан Ф-ки. С другой стороны этот стих прекрасно подтверждает наши выводы о состоянии церкви в Ф-ке, и об источнике гонения на христиан. "Хотя в книге Деяний Евреи являются главными гонителями Ап. Павла в Ф-ке все же мы не можем сомневаться в том, что ход событий был всюду одинаковый; оппозиция Евангелию, возбужденная Иудеями, была подхвачена местным населением, без содействия которого они были бы бессильны" (Lightfoot op. cit. 32: ст.).
Adam Clarke: Commentary on the Bible - 1831
2:14: Ye - became followers of the Churches of God - There is not a word here of the Church of Rome being the model after which the other Churches were to be formed; it had no such pre-eminence: this honor belonged to the Churches of Judea; it was according to them, not the Church at Rome, that the Asiatic Churches were modelled. The purest of all the apostolic Churches was that of the Thessalonians, and this was formed after the Christian Churches in Judea.
Had any pre-eminence or authority belonged to the Church of Rome, the apostle would have proposed this as a model to all those which he formed either in Judea, Asia Minor, Greece, or Italy.
Ye also have suffered - of your own countrymen - It is worthy of remark that, in almost every case, the Jews were the leaders of all persecutions against the apostles and the infant Church. And what they could not do themselves, they instigated others to do; and, by gathering together lewd fellows of the baser sort from among the Gentiles, they made frequent uproars, and especially at Thessalonica, where the opposition to the Gospel was very high, and the persecution of the Christians very hot.
Albert Barnes: Notes on the Bible - 1834
2:14: For ye, brethren, became followers of the churches of God which in Judea are in Christ Jesus - Which are united to the Lord Jesus, or which are founded on his truth: that is, which are true churches. Of those churches they became "imitators" - μιμηταὶ mimē tai - to wit, in their sufferings. This does not mean that they were founded on the same model; or that they professed to be the followers of those churches, but that they had been treated in the same way, and thus were like them. They had been persecuted in the same manner, and by the same people - the Jews; and they had borne their persecutions with the same spirit. The object of this is to comfort and encourage them, by showing them that others had been treated in the same manner, and that it was to be expected that a true church would be persecuted by the Jews. They ought not, therefore, to consider it as any evidence that they were not a true church that they had been persecuted by those who claimed to be the people of God, and who made extraordinary pretensions to piety.
For ye also have suffered like things of your own countrymen - Literally, "of those who are of your fellow-tribe, or fellowclansmen " - συμφυλέτων sumphuletō n. The Greek word means "one of the same tribe," and then a fellow-citizen, or fellowcountryman. It is not elsewhere used in the New Testament. The particular reference here seems not to be to the pagan who were the agents or actors in the scenes of tumult and persecutions, but to the Jews by whom they were led on, or who were the prime movers in the persecutions which they had endured. It is necessary to suppose that they were principally Jews who were the cause of the persecution which had been excited against them, in order to make the parallelism between the church there and the churches in Palestine exact. At the same time there was a propriety in saying that, though the parallelism was exact, it was by the "hands of their own countrymen" that it was done; that is, they were the visible agents or actors by whom it was done - the instruments in the hands of others.
In Palestine. the Jews persecuted the churches directly; out of Palestine, they did it by means of others. They were the real authors of it, as they were in Judea, but they usually accomplished it by producing an excitement among the pagan, and by the plea that the apostles were making war on civil institutions. This was the case in Thessalonica. "The Jews which believed not, moved with envy, set all the city on an uproar." "They drew Jason and certain brethren unto the rulers of the city, crying, 'Those that have turned the world up side down have come hither also;'" Act 17:5-6. The same thing occurred a short time after at Berea. "When the Jews of Thessalonica had knowledge that the word of God was preached of Paul at Berea, they came thither also and stirred up the people;" Act 17:13; compare Act 14:2. "The unbelieving Jews stirred up the Gentiles, and made their minds evil-affected against the brethren." "The Epistle, therefore, represents the case accurately as the history states it. It was the Jews always who set on foot the persecutions against the apostles and their followers;" Paley, Hor. Paul. in loc. It was, therefore, strictly true, as the apostle here states it:
(1) that they were subjected to the same treatment from the Jews as the churches in Judea were, since they were the authors of the excitement against them; and,
(2) that it was carried on, as the apostle states, "by their own countrymen;" that is, that they were the agents or instruments by which it was done. This kind of undesigned coincidence between the Epistle and the history in the Acts of the Apostles, is one of the arguments from which Paley (Hor. Paul.) infers the genuineness of both.
As they have of the Jews - Directly. In Palestine there were no others but Jews who could be excited against Christians, and they were obliged to appear as the persecutors themselves.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: became: Th1 1:6
the churches: Act 9:31; Gal 1:22
are: Th1 1:1; Th2 1:1
ye also: Th1 3:4; Act 17:1-8, Act 17:13; Co2 8:1, Co2 8:2
even: Act 8:1, Act 8:3, Act 9:1, Act 9:13, Act 11:19, Act 12:1-3; Heb 5:7, Heb 5:8, Heb 10:33, Heb 10:34
1 Thessalonians 2:15
Geneva 1599
(12) For ye, brethren, became followers of the churches of God which in Judaea are in (g) Christ Jesus: for ye also have suffered like things of your own (h) countrymen, even as they [have] of the Jews:
(12) He strengthens and encourages them in their afflictions which they suffered among their own people, because they were afflicted by their own countrymen. And this happened, he says, to the churches of the Jews, as well as to them: and therefore they ought to take it in good part.
(g) Which Christ has gathered together.
(h) Even from those who are from the same country and the same town that you are from.
John Gill
For ye, brethren, became followers of the churches of God,.... As of the Lord and of the apostle, Th1 1:6 so of the churches of God that were before them, who were gathered out of the world by the grace of God; and who were united in the fear of God, and assembled together for his worship, to bear a testimony to his truth and ordinances, and for the glory of his name: these they followed in the faith and order of the Gospel, and "became like" them, as the Syriac and Ethiopic versions render the word; or "equal" to them, were upon an equal foot with them, as the Arabic; that is, in suffering reproach and persecution for the Gospel, as the latter part of the verse shows; and their bearing these with patience, courage, and constancy, was a proof that the word of God had a place, and wrought effectually in them; otherwise they would never have endured such things as they did, and as other churches did:
which in Judea are in Christ Jesus; for besides the church at Jerusalem, there were many churches in Judea and Galilee; see Acts 9:31 which shows that the primitive churches were not national, but congregational: and these were in Christ Jesus; "in the faith" of Jesus Christ, as the Arabic version renders it; which distinguishes them from the synagogues, or congregations of the Jews, which did not believe in Christ; See Gill on Th1 1:1.
For ye also have suffered like things of your own countrymen; the inhabitants of Thessalonica, the baser sort of them, who were stirred up by the unbelieving Jews of that place, to make an uproar in the city, and assault the house of Jason, in order to seize upon the apostles; see Acts 17:6.
Even as they have of the Jews; in like manner as the churches of Judea suffered by the Jews their countrymen; see Acts 8:1 Heb 10:32.
John Wesley
Ye suffered the same things - The same fruit, the same afflictions, and the same experience, at all times, and in all places, are an excellent criterion of evangelical truth. As they from the Jews - Their countrymen.
Robert Jamieson, A. R. Fausset and David Brown
followers--Greek, "imitators." Divine working is most of all seen and felt in affliction.
in Judea--The churches of Judea were naturally the patterns to other churches, as having been the first founded, and that on the very scene of Christ's own ministry. Reference to them is specially appropriate here, as the Thessalonians, with Paul and Silas, had experienced from Jews in their city persecutions (Acts 17:5-9) similar to those which "the churches in Judea" experienced from Jews in that country.
in Christ Jesus--not merely "in God"; for the synagogues of the Jews (one of which the Thessalonians were familiar with, Acts 17:1) were also in God. But the Christian churches alone were not only in God, as the Jews in contrast to the Thessalonian idolaters were, but also in Christ, which the Jews were not.
of your own countrymen--including primarily the Jews settled at Thessalonica, from whom the persecution originated, and also the Gentiles there, instigated by the Jews; thus, "fellow countrymen" (the Greek term, according to Herodian, implies, not the enduring relation of fellow citizenship, but sameness of country for the time being), including naturalized Jews and native Thessalonians, stand in contrast to the pure "Jews" in Judea (Mt 10:36). It is an undesigned coincidence, that Paul at this time was suffering persecutions of the Jews at Corinth, whence he writes (Acts 18:5-6, Acts 18:12); naturally his letter would the more vividly dwell on Jewish bitterness against Christians.
even as they-- (Heb 10:32-34). There was a likeness in respect to the nation from which both suffered, namely, Jews, and those their own countrymen; in the cause for which, and in the evils which, they suffered, and also in the steadfast manner in which they suffered them. Such sameness of fruits, afflictions, and experimental characteristics of believers, in all places and at all times, is a subsidiary evidence of the truth of the Gospel.
2:152:15: որք եւ զՏէրն Յիսուս սպանի՛ն եւ զմարգարէսն, եւ զմեզ հալածեցի՛ն, եւ Աստուծոյ յաչա՛ց ելին. եւ ամենայն մարդկան հակառակ եղեն.
15 որոնք եւ սպանեցին Տէր Յիսուսին եւ մարգարէներին ու հալածեցին մեզ եւ Աստծու աչքից ելան ու բոլոր մարդկանց հակառակորդ եղան:
15 Որոնք Տէր Յիսուսն ալ մեռցուցին՝ մարգարէներն* ալ եւ մեզ հալածեցին ու Աստուծոյ՝ անհաճոյ եւ բոլոր մարդոց հակառակ են։
որք եւ զՏէրն Յիսուս սպանին եւ [7]զմարգարէսն, եւ զմեզ հալածեցին, եւ Աստուծոյ յաչաց ելին, եւ ամենայն մարդկան հակառակ եղեն:

2:15: որք եւ զՏէրն Յիսուս սպանի՛ն եւ զմարգարէսն, եւ զմեզ հալածեցի՛ն, եւ Աստուծոյ յաչա՛ց ելին. եւ ամենայն մարդկան հակառակ եղեն.
15 որոնք եւ սպանեցին Տէր Յիսուսին եւ մարգարէներին ու հալածեցին մեզ եւ Աստծու աչքից ելան ու բոլոր մարդկանց հակառակորդ եղան:
15 Որոնք Տէր Յիսուսն ալ մեռցուցին՝ մարգարէներն* ալ եւ մեզ հալածեցին ու Աստուծոյ՝ անհաճոյ եւ բոլոր մարդոց հակառակ են։
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2:1515: которые убили и Господа Иисуса и Его пророков, и нас изгнали, и Богу не угождают, и всем человекам противятся,
2:15  τῶν καὶ τὸν κύριον ἀποκτεινάντων ἰησοῦν καὶ τοὺς προφήτας, καὶ ἡμᾶς ἐκδιωξάντων, καὶ θεῶ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων,
2:15. τῶν (of-the-ones) καὶ (and) τὸν (to-the-one) κύριον (to-Authority-belonged) ἀποκτεινάντων ( of-having-killed-off ) Ἰησοῦν (to-an-Iesous) καὶ (and) τοὺς (to-the-ones) προφήτας (to-declarers-before) καὶ (and) ἡμᾶς (to-us) ἐκδιωξάντων , ( of-having-pursued-out ,"καὶ (and) θεῷ (unto-a-Deity) μὴ (lest) ἀρεσκόντων , ( of-pleasing ) καὶ (and) πᾶσιν ( unto-all ) ἀνθρώποις (unto-mankinds) ἐναντίων , ( of-ever-a-oned-in ,"
2:15. qui et Dominum occiderunt Iesum et prophetas et nos persecuti sunt et Deo non placent et omnibus hominibus adversanturWho both killed the Lord Jesus, and the prophets, and have persecuted us, and please not God, and are adversaries to all men;
15. who both killed the Lord Jesus and the prophets, and drave out us, and please not God, and are contrary to all men;
2:15. who also killed both the Lord Jesus, and the Prophets, and who have persecuted us. But they do not please God, and so they are adversaries to all men.
2:15. Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:
Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:

15: которые убили и Господа Иисуса и Его пророков, и нас изгнали, и Богу не угождают, и всем человекам противятся,
2:15  τῶν καὶ τὸν κύριον ἀποκτεινάντων ἰησοῦν καὶ τοὺς προφήτας, καὶ ἡμᾶς ἐκδιωξάντων, καὶ θεῶ μὴ ἀρεσκόντων, καὶ πᾶσιν ἀνθρώποις ἐναντίων,
2:15. qui et Dominum occiderunt Iesum et prophetas et nos persecuti sunt et Deo non placent et omnibus hominibus adversantur
Who both killed the Lord Jesus, and the prophets, and have persecuted us, and please not God, and are adversaries to all men;
2:15. who also killed both the Lord Jesus, and the Prophets, and who have persecuted us. But they do not please God, and so they are adversaries to all men.
2:15. Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Здесь словами "pasin anqrwpoiV enantiwn" прекрасно обрисован богоборческий и враждебный человечеству характер Иудейства. Всюду, где только был Ап. Павел, последнее гнало его. С другой стороны, великий Апостол, странствуя по языческим городам, мог прекрасно заметить то чувство, с которым относились всюду к иудейству. Слова Ап. Павла находят прекрасное подтверждение в истории Тацита, который говорил, что Иудеи имеют "adversus omnes alios hostile odium" (V:5). He лучше о них отзывается и римский сатирик Ювенал; "Romanas autem soliti contemnere leges, Iudaicum ediscunt et servant ac metuunt jus... Non monstrare vias eadem nisi sacra colenti, Quaesitum ad fontem solos deducere verpos". XIV:100-104. "Св. Павел видит образчик их вражды к человечеству в их оппозиции распространению Евангелия среди язычников. Но и та и другая их характеристика и их исключительность в вопросе о духовных привилегиях, и их себялюбивая замкнутость в житейских отношениях вообще - были обязаны своим существованием одному и тому же чуждому любви и свободы духу, тем более ненавистному, что он был карикатурой и неестественным наростом на исключительной чистоте их старого монотеизма" (Lightfoot, op. cit. стр. 34).
Adam Clarke: Commentary on the Bible - 1831
2:15: Who hath killed the Lord Jesus, etc. - What a finished but just character is this of the Jews!
1. They slew the Lord Jesus, through the most unprincipled and fell malice.
2. They killed their own prophets; there was no time in which the seed of the serpent did not hate and oppose spiritual things, they slew even their own prophets who declared to them the will of God.
3. They persecuted the apostles; showing the same spirit of enmity to the Gospel which they had shown to the law.
4. They did not please God, nor seek to please him; though they pretended that their opposition to the Gospel was through their zeal for God's glory, they were hypocrites of the worst kind.
5. They were contrary to all men; they hated the whole human race, and judged and wished them to perdition.
6. They forbade the apostles to preach to the Gentiles, lest they should be saved; this was an inveteracy of malice completely superhuman; they persecuted the body to death, and the soul to damnation! They were afraid that the Gentiles should get their souls saved if the Gospel was preached to them!
7. They filled up their sins always; they had no mere purposes or outlines of iniquity, all were filled up; every evil purpose was followed, as far as possible, with a wicked act! Is it any wonder, therefore, that wrath should come upon them to the uttermost? It is to be reckoned among the highest mercies of God that the whole nation was not pursued by the Divine justice to utter and final extinction.
Albert Barnes: Notes on the Bible - 1834
2:15: Who both killed the Lord Jesus - see the notes on Act 2:23. The meaning here is, that it was characteristic of the Jews to be engaged in the work of persecution, and that they should not regard it as strange that they who had put their own Messiah to death, and slain the prophets, should now be found persecuting the true children of God.
And their own prophets - see the Mat 21:33-40; 23:29-37 notes; Act 7:52 note.
And have persecuted us - As at Iconium Act 14:1, Derbe, and Lystra Act 14:6, and at Philippi, Thessalonica, and Berea. The meaning is, that it was characteristic of them to persecute, and they spared no one. If they had persecuted the apostles themselves, who were their own countrymen, it should not be considered strange that they should persecute those who were Gentiles.
And they please not God - Their conduct is not such as to please God, but such as to expose them to his wrath; Th1 2:16. The meaning is not that they did not aim to please God - whatever may have been the truth about that - but that they had shown by all their history that their conduct could not meet with the divine approbation. They made extraordinary pretensions to being the special people of God, and it was important for the apostle to show that their conduct demonstrated that they had no such claims. Their opposition to the Thessalonians, therefore, was no proof that God was opposed to them, and they should not allow themselves to be troubled by such opposition. It was rather proof that they were the friends of God - since those who now persecuted them had been engaged in persecuting the most holy people that had lived.
And are contrary to all men - They do not merely differ from other people in customs and opinions - which might be harmless - but they keep up an active opposition to all other people. It was not opposition to one nation only, but to all; it was not to one form of religion only, but to all - even including God's last Revelation to mankind; it was not opposition evinced in their own country, but they carried it with them wheRev_er they went. The truth of this statement is confirmed, not only by authority of the apostle and the uniform record in the New Testament, but by the testimony borne of them in the classic writers. This was universally regarded as their national characteristic, for they had so demeaned themselves as to leave this impression on the minds of those with whom they had contact. Thus Tacitus describes them as "cherishing hatred against all others" - adversus omnes alios hostile odium; Hist. v. 5. So Juvenal (Sat. xiv. 103, 104), describes them.
Non monstrare vias eadem nisi sacra colenti,
Quaesitum a. d. fontem solos deducere verpos.
"They would not even point out the way to any one except of the same religion, nor, being asked, guide any to a fountain except the circumcised." So they are called by Appollonius "atheists and misanthropes, and the most uncultivated barbarians" - ἀθεοι καὶ μισανθρώποι καὶ ἀφεῦστατοι τῶν βάρβαρῶν atheoi kai misanthrō poi kai apheustatoi tō n barbarō n; Josephus, Contra Apion ii. 14. So Diodorus Siculus (34:p. 524), describes them as "those alone among all the nations who were unwilling to have any contact (or intermingling - επιμιξιας) epimixias with any other nation, and who regarded all others as enemies" καὶ πολεμίους ὑπολαμβάνειν πάντας kai polemious hupolambanein pantas. Their history had given abundant occasion for these charges.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: killed: Mat 5:12, Mat 21:35-39, Mat 23:31-35, Mat 23:37, Mat 27:25; Luk 11:48-51, Luk 13:33, Luk 13:34; Act 2:23, Act 3:15, Act 4:10, Act 5:30, Act 7:52
persecuted us: or, chased us out, Amo 7:12; Act 22:18-21
please: Act 12:3; Co1 10:5
contrary: Est 3:8; Luk 11:52, Luk 11:53
1 Thessalonians 2:16
Geneva 1599
(13) Who both killed the Lord Jesus, and their own prophets, and have persecuted us; (14) and they please not God, and are contrary to (i) all men:
(13) He prevents an offence which might be taken, because the Jews especially above all others persecuted the Gospel. That is no new thing, he says, seeing that they slew Christ himself, and his Prophets, and have banished me also.
(14) He foretells the utter destruction of the Jews, lest any man should be moved by their rebellion.
(i) For the Jews would neither enter into the kingdom of God themselves, nor allow others to enter in.
John Gill
Who both killed the Lord Jesus,.... For though Pilate condemned him to death, and the Roman soldiers executed the sentence, yet it was through the malice and envy of the Jews that he was delivered to him, who brought charges against him, and insisted upon the crucifixion of him; and who are therefore said to have taken him with wicked hands, and crucified and slain him; and to have killed the Prince of life, and to have been the betrayers and murderers of him; and therefore it is no wonder that such persons should persecute the followers of Christ, whether in Judea or elsewhere:
and their own prophets; whom God sent unto them; these they not only mocked and misused, and persecuted, but many of them they put to death, as Isaiah and others; and though this was done by their fathers, yet the present generation were the children of them that killed the prophets; and showed themselves to be of the same principles, and by their practices approved of what they had done: hence our Lord addresses the city of Jerusalem thus, "O Jerusalem, Jerusalem, that killest the prophets", Mt 23:31. The Vulgate Latin and Ethiopic versions leave out the phrase "their own", and so does the Alexandrian copy; but it stands in the Syriac and Arabic versions, and is rightly retained, it having an emphasis in it; these prophets being of their own nation, born among them, and raised up in the midst of them, and sent unto them particularly, and yet were so used; and therefore it need not seem strange that they should treat in an ill manner persons of a lower character, that did not agree with them; the consideration of which serves to support under reproach and persecution; see Mt 5:12.
And have persecuted us; the apostles of Christ; have drove us out of our own country, and pursued us from place to place, and caused us to flee from one city to another:
and they please not God: though they reckoned themselves his chosen people, the favourites of heaven, and whom God delighted in; but neither their persons nor their actions were pleasing to him, their carnal minds being enmity to him, to his law and to his Gospel; and they in the flesh, or in an unregenerate estate, and without faith in Christ, without which it is impossible to please God, and their actions such as before described:
and are contrary to all men; not only Christians, but Heathens; to all the Gentiles, who are called all men, the nations of the world, the world, and the whole world; they were contrary to these, both in their religious and civil principles, and had an aversion to them, of which the following is a full instance.
John Wesley
Us - Apostles and preachers of the gospel. They please not God - Nor are they even careful to please him, notwithstanding their fair professions. And are contrary to all men - Are common enemies of mankind; not only by their continual seditions and insurrections, and by their utter contempt of all other nations; but in particular, by their endeavouring to hinder their hearing or receiving the gospel.
Robert Jamieson, A. R. Fausset and David Brown
the Lord Jesus--rather as Greek, "Jesus THE LORD." This enhances the glaring enormity of their sin, that in killing Jesus they killed the LORD (Compare Acts 3:14-15).
their own--omitted in the oldest manuscripts.
prophets-- (Mt 21:33-41; Mt 23:31-37; Lk 13:33).
persecuted us--rather as Greek (see Margin), "By persecution drove us out" (Lk 11:49).
please not God--that is, they do not make it their aim to please God. He implies that with all their boast of being God's peculiar people, they all the while are "no pleasers of God," as certainly as, by the universal voice of the world, which even they themselves cannot contradict, they are declared to be perversely "contrary to all men." JOSEPHUS [Against Apion, 2.14], represents one calling them "Atheists and Misanthropes, the dullest of barbarians"; and TACITUS [Histories, 5.5], "They have a hostile hatred of all other men." However, the contrariety to all men here meant is, in that they "forbid us to speak to the Gentiles that they may be saved" (Th1 2:16).
2:162:16: եւ արգելոյին զմեզ խօսել հեթանոսաց զի ապրեսցին. զի կատարեսցե՛ն զմեղս իւրեանց յամենայն ժամ. քանզի հասեա՛լ է ՚ի վերայ նոցա բարկութիւն մինչեւ ՚ի սպառ[4573]։[4573] Ոմանք. Եւ արգելուին զմեզ... զմեղսն իւրեանց։
16 Արգելում էին մեզ քարոզել հեթանոսներին՝ նրանց փրկութեան համար, որպէսզի ամէն ժամ լցնեն իրենց մեղքի չափը. սակայն նրանց վրայ բարկութիւնը հասել է իսպառ:
16 Մեզի կ’արգիլեն հեթանոսներուն խօսիլ՝ անոնց փրկութեանը համար, որպէս զի իրենց մեղքերուն չափը լեցնեն ամէն ատեն եւ բարկութիւնը անոնց վրայ հասեր է մինչեւ վերջանալը։
եւ արգելուին զմեզ խօսել հեթանոսաց զի ապրեսցին, զի կատարեսցեն զմեղս իւրեանց յամենայն ժամ. քանզի հասեալ է ի վերայ նոցա բարկութիւն մինչեւ ի սպառ:

2:16: եւ արգելոյին զմեզ խօսել հեթանոսաց զի ապրեսցին. զի կատարեսցե՛ն զմեղս իւրեանց յամենայն ժամ. քանզի հասեա՛լ է ՚ի վերայ նոցա բարկութիւն մինչեւ ՚ի սպառ[4573]։
[4573] Ոմանք. Եւ արգելուին զմեզ... զմեղսն իւրեանց։
16 Արգելում էին մեզ քարոզել հեթանոսներին՝ նրանց փրկութեան համար, որպէսզի ամէն ժամ լցնեն իրենց մեղքի չափը. սակայն նրանց վրայ բարկութիւնը հասել է իսպառ:
16 Մեզի կ’արգիլեն հեթանոսներուն խօսիլ՝ անոնց փրկութեանը համար, որպէս զի իրենց մեղքերուն չափը լեցնեն ամէն ատեն եւ բարկութիւնը անոնց վրայ հասեր է մինչեւ վերջանալը։
zohrab-1805▾ eastern-1994▾ western am▾
2:1616: которые препятствуют нам говорить язычникам, чтобы спаслись, и через это всегда наполняют меру грехов своих; но приближается на них гнев до конца.
2:16  κωλυόντων ἡμᾶς τοῖς ἔθνεσιν λαλῆσαι ἵνα σωθῶσιν, εἰς τὸ ἀναπληρῶσαι αὐτῶν τὰς ἁμαρτίας πάντοτε. ἔφθασεν δὲ ἐπ᾽ αὐτοὺς ἡ ὀργὴ εἰς τέλος.
2:16. κωλυόντων ( of-preventing ) ἡμᾶς (to-us) τοῖς (unto-the-ones) ἔθνεσιν (unto-nations) λαλῆσαι (to-have-spoken-unto,"ἵνα (so) σωθῶσιν, (they-might-have-been-saved,"εἰς (into) τὸ (to-the-one) ἀναπληρῶσαι ( to-have-en-filled-up ) αὐτῶν (of-them) τὰς ( to-the-ones ) ἁμαρτίας ( to-un-adjustings-along-unto ) πάντοτε. (all-to-the-one-which-also) ἔφθασεν (It-anteceded) δὲ (moreover) ἐπ' (upon) αὐτοὺς (to-them,"ἡ (the-one) ὀργὴ (a-stressing,"εἰς (into) τέλος. (to-a-finish)
2:16. prohibentes nos gentibus loqui ut salvae fiant ut impleant peccata sua semper praevenit autem ira Dei super illos usque in finemProhibiting us to speak to the Gentiles, that they may be saved, to fill up their sins always: for the wrath of God is come upon them to the end.
16. forbidding us to speak to the Gentiles that they may be saved; to fill up their sins alway: but the wrath is come upon them to the uttermost.
2:16. They prohibit us to speak to the Gentiles, so that they may be saved, and thus do they continually add to their own sins. But the wrath of God will overtake them in the very end.
2:16. Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.
Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost:

16: которые препятствуют нам говорить язычникам, чтобы спаслись, и через это всегда наполняют меру грехов своих; но приближается на них гнев до конца.
2:16  κωλυόντων ἡμᾶς τοῖς ἔθνεσιν λαλῆσαι ἵνα σωθῶσιν, εἰς τὸ ἀναπληρῶσαι αὐτῶν τὰς ἁμαρτίας πάντοτε. ἔφθασεν δὲ ἐπ᾽ αὐτοὺς ἡ ὀργὴ εἰς τέλος.
2:16. prohibentes nos gentibus loqui ut salvae fiant ut impleant peccata sua semper praevenit autem ira Dei super illos usque in finem
Prohibiting us to speak to the Gentiles, that they may be saved, to fill up their sins always: for the wrath of God is come upon them to the end.
2:16. They prohibit us to speak to the Gentiles, so that they may be saved, and thus do they continually add to their own sins. But the wrath of God will overtake them in the very end.
2:16. Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: "Приближается на них гнев до конца" - нет никаких оснований относить эти слова к факту разрушения Иерусалима. Если бы это было так, ссылки на такое чрезвычайное событие были бы и в других местах послания, да и здесь это событие описывалось бы более определенно. Ап. Павел здесь читал, так сказать, знамения времен, грядущую судьбу богоборного и жестоковыйного жидовства.

II:17: - III:10. Беспокойство Ап. Павла относительно христианской церкви в Ф-ке, посещение Ф-ки Тимофеем, и радость благовестника при виде благосостояния их церкви и роста их веры и любви.
Albert Barnes: Notes on the Bible - 1834
2:16: Forbidding us to speak to the Gentiles - see Act 17:5, Act 17:13. No particular instance is mentioned in the life of Paul pRev_ious to this, when they had formally commanded him not to preach to the pagan, but no one can doubt that this was one of the leading points of difference between him and them. Paul maintained that the Jews and Gentiles were now on a level with regard to salvation; that the wall of partition was broken down; that the Jew had no advantages over the rest of mankind in this respect, and that the pagan might be saved without becoming Jews, or being circumcised; Rom 2:25-29; Rom 3:22-31; notes, Col 1:24. The Jews did not hold it unlawful "to speak to the Gentiles," and even to offer to them eternal life Mat 23:15, but it was only on condition that they should become proselytes to their religion, and should observe the institutions of Moses. If saved, they held that it would be as Jews - either originally such, or such by becoming proselytes. Paul maintained just the opposite opinion, that pagans might be saved without becoming proselytes to the Jewish system, and that, in fact, salvation was as freely offered to them as to the children of Abraham. Though there are no express instances in which they prohibited Paul from speaking to the Gentiles recorded before the date of this Epistle, yet events occurred afterward which showed what were their feelings, and such as to make it in the highest degree probable that they had attempted to restrain him; see Act 22:21-22, "And he (Christ) said unto me (Paul), Depart, for I will send thee far hence unto the Gentiles. And they (the Jews) gave him audience unto this word, and then lift up their voices and said, "Away with such a fellow from the earth, for it is not fit that he should live."
That they might be saved - That is, as freely as others, and on the same terms, not by conversion to Judaism, but by repentance and faith.
To fill up their sins alway - At all times - πάντοτε pantote - in every generation. That is, to do now as they have always done, by resisting God and exposing themselves to His wrath. The idea is, that it had been a characteristic of the nation, at all times, to oppose God, and that they did it now in this manner in conformity with their fixed character; compare Act 7:51-53, and notes on Mat 23:32, on the expression, "Fill ye up then the measure of your fathers."
For the wrath is come upon them - This cannot mean that the wrath of God had been then actually poured out upon them in the extreme degree referred to, or that they had experienced the full expressions of the divine displeasure, for this Epistle was written before the destruction of their city and temple (see the Introduction); but that the cup of their iniquity was full; that they were in fact abandoned by God; that they were the objects even then of his displeasure, and that their destruction was so certain that it might be spoken of as an indubitable fact. The "wrath of God" may be said to have come upon a man when he abandons him, even though there may not be as yet any external expressions of his indignation. It is not punishment that constitutes the wrath of God. That is the mere outward expression of the divine indignation, and the wrath of God may in fact have come upon a man when as yet there are no external tokens of it. The overthrow of Jerusalem and the temple, were but the outward expressions of the divine displeasure at their conduct. Paul, inspired to speak of the feelings of God, describes that wrath as already existing in the divine mind; compare Rom 4:17.
To the uttermost - Greek - εἰς τέλος eis telos - "to the end;" that is, until wrath shall be "complete" or "exhausted;" or wrath in the extremest degree. It does not mean "to the end of their race or history;" nor necessarily to the remotest periods of time, but to that which constitutes completion, so that there should be nothing lacking of that which would make indignation perfect: "εἰς τέλος eis telos - gantz und gar" - thoroughly, entirely, through and through." Passow. Some have understood this as meaning "at the last," or "at length," as Macknight, Rosenmuller, Koppe, and Wetstein; others as referring to duration, meaning that it would follow them everywhere; but the more correct interpretation seems to be to refer it to that extremity of calamity and woe which was about to come upon the nation. For an account of this, see the notes on Mat 24:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: Forbidding: Act 11:2, Act 11:3, Act 11:17, Act 11:18, Act 13:50, Act 14:5, Act 14:19, Act 17:5, Act 17:6, Act 17:13, Act 18:12, Act 18:13, Act 19:9, Act 21:27-31; Act 22:21, Act 22:22; Gal 5:11; Eph 3:8, Eph 3:13
that: Isa 45:22; Mar 16:16; Act 4:12; Rom 10:13-15; Th2 2:10; Ti1 2:4
to fill: Gen 15:16; Zac 5:6-8; Mat 23:32
for: Joe 2:30, Joe 2:31; Mal 4:1, Mal 4:5; Mat 3:7-10, Mat 3:12, Mat 12:45, Mat 21:41-44, Mat 22:6, Mat 22:7; Mat 24:6, Mat 24:14, Mat 24:21, Mat 24:22; Luk 11:50, Luk 11:51, Luk 19:42-44, Luk 21:20-24; Heb 6:8; Heb 10:27-30; Jam 5:1-6; Rev 22:11
1 Thessalonians 2:17
Geneva 1599
Forbidding us to speak to the Gentiles that they might be saved, to (k) fill up their sins alway: for the (l) wrath is come upon them to the uttermost.
(k) Until that wickedness of theirs which they have by inheritance as it were of their fathers, has grown so great, that the measure of their iniquity being filled, God may come forth to wrath.
(l) The judgment of God who was angry, which indeed appeared shortly after in the destruction of the city of Jerusalem, where many fled even out of various provinces, when it was besieged.
John Gill
Forbidding us to speak to the Gentiles, that they might be saved,.... Speaking or preaching the Gospel is the ordinary means of saving souls, or of acquainting them with the way of salvation, the necessity of it, and of the application of it to them, and with this end and view it is preached: now though the Jews disbelieved the Gospel, and despised the ministry of it, and disavowed any such use and end of it, yet such was their envy at the Gentiles, and their hatred of them, that could they have believed it to be the means of salvation, they would have forbidden the preaching of it to them, as they now did; and it is certain, that even the believing Jews, through ignorance, did at first disapprove of the ministry of the word to the Gentiles; see Acts 11:1 such was the aversion of that nation to all others, and which perfectly agrees with their general sentiments, which forbid the explanation of the law to the Gentiles; and therefore it need not be wondered at, that they should do all that in them lay to hinder the entrance and spread of the Gospel among them, of which take the following proof (f):
"whoever has not the holy name sealed and bound in his flesh (i.e. is not circumcised) "it is forbidden to make known to him a word of the law", and much less to study in it--and whoever is not circumcised, and they give to him , "the least thing in the law", it is as if he destroyed the world, and dealt falsely with the name of God--Hillell and Shammai did not make known to Onkelos a word of the law, until he was circumcised--and the traditions are, that even though a man is circumcised, yet if he does not do the commands of the law, lo, he is as a Gentile in all things, and "it is forbidden to teach him the words of the law":''
nay, it is a rule with the Jews (g), that
"if a Gentile studies in the law, he is guilty of death:''
and thus were they left in providence, to judicial blindness and hardness of heart,
to fill up their sins alway; the measure of their own and their fathers' iniquities; see Mt 23:32 a phrase expressive of the abounding of their sins, and of their being under a divine appointment, and of their being limited and restrained by a divine power, and overruled by infinite wisdom, to answer some ends and purposes of God's glory;
for the wrath is come upon them to the uttermost: which is to be understood, not of their wrath and fury being come to its highest degree and pitch against the followers of Christ, but of "the wrath of God", as the Vulgate Latin version and Beza's ancient copy express it; and designs not so much "eternal punishment", as the Ethiopic version renders the phrase, or everlasting wrath and damnation on the reprobate part of that people, as temporal ruin and destruction, which was now near at hand, and hung over their heads; and therefore is said to be come to them, and which in a little time fell upon their nation and city, and temple, even to the uttermost, to the last degree; and was, as the Arabic version renders it, "wrath consuming"; or "the consummation, and that determined poured upon the desolate", spoken of in Dan 9:27 and which, as it is come upon them, will remain "unto the end", as the phrase may also be rendered; unto the end of the world, until the fulness of the Gentiles is brought in, and then God's elect among the Jews shall obtain mercy, and be called, and so all Israel shall be saved, Rom 11:25.
(f) Zohar in Lev. fol. 30. 2, 3. (g) T. Bab. Sanhedrin, fol. 59. 1. Maimon. Hilchot Melachim, c. 10. sect. 9.
John Wesley
To fill up - The measure of their sins always, as they have ever done. But the vengeance of God is come upon them - Hath overtaken them unawares, whilst they were seeking to destroy others, and will speedily complete their destruction.
Robert Jamieson, A. R. Fausset and David Brown
Forbidding--Greek, "Hindering us from speaking," &c.
to fill up their sins alway--Tending thus "to the filling up (the full measure of, Gen 15:16; Dan 8:23; Mt 23:32) their sins at all times," that is, now as at all former times. Their hindrance of the Gospel preaching to the Gentiles was the last measure added to their continually accumulating iniquity, which made them fully ripe for vengeance.
for--Greek, "but." "But," they shall proceed no further, for (Ti2 3:8) "the" divine "wrath has (so the Greek) come upon (overtaken unexpectedly; the past tense expressing the speedy certainty of the divinely destined stroke) them to the uttermost"; not merely partial wrath, but wrath to its full extent, "even to the finishing stroke" [EDMUNDS]. The past tense implies that the fullest visitation of wrath was already begun. Already in A.D. 48, a tumult had occurred at the Passover in Jerusalem, when about thirty thousand (according to some) were slain; a foretaste of the whole vengeance which speedily followed (Lk 19:43-44; Lk 21:24).
2:172:17: Այլ մեք ե՛ղբարք՝ թէպէտ եւ ո՛րբ մնացաք ՚ի ձէնջ առ ժամանակ մի, երեսօք՝ եւ ո՛չ սրտիւք. առաւե՛լ եւս փութացաք տեսանել զերեսս ձեր մեծա՛ւ ցանկութեամբ։
17 Իսկ մենք, եղբայրնե՛ր, թէպէտեւ միառժամանակ դէմքով զրկուած մնացինք ձեզնից, բայց՝ ո՛չ սրտով. առաւել եւս շտապեցինք տեսնել ձեր երեսները մեծ ցանկութեամբ:
17 Իսկ մենք, եղբա՛յրներ, իրաւ քիչ մը ատեն ձեզմէ որբ մնացինք երեսով ու ո՛չ թէ սրտով, բայց աւելի ջանացինք ձեր երեսը տեսնել մեծ փափաքով։
Այլ մեք, եղբարք, թէպէտ եւ որբ մնացաք ի ձէնջ առ ժամանակ մի երեսօք եւ ոչ սրտիւք, առաւել եւս փութացաք տեսանել զերեսս ձեր մեծաւ ցանկութեամբ:

2:17: Այլ մեք ե՛ղբարք՝ թէպէտ եւ ո՛րբ մնացաք ՚ի ձէնջ առ ժամանակ մի, երեսօք՝ եւ ո՛չ սրտիւք. առաւե՛լ եւս փութացաք տեսանել զերեսս ձեր մեծա՛ւ ցանկութեամբ։
17 Իսկ մենք, եղբայրնե՛ր, թէպէտեւ միառժամանակ դէմքով զրկուած մնացինք ձեզնից, բայց՝ ո՛չ սրտով. առաւել եւս շտապեցինք տեսնել ձեր երեսները մեծ ցանկութեամբ:
17 Իսկ մենք, եղբա՛յրներ, իրաւ քիչ մը ատեն ձեզմէ որբ մնացինք երեսով ու ո՛չ թէ սրտով, բայց աւելի ջանացինք ձեր երեսը տեսնել մեծ փափաքով։
zohrab-1805▾ eastern-1994▾ western am▾
2:1717: Мы же, братия, быв разлучены с вами на короткое время лицем, а не сердцем, тем с большим желанием старались увидеть лице ваше.
2:17  ἡμεῖς δέ, ἀδελφοί, ἀπορφανισθέντες ἀφ᾽ ὑμῶν πρὸς καιρὸν ὥρας, προσώπῳ οὐ καρδίᾳ, περισσοτέρως ἐσπουδάσαμεν τὸ πρόσωπον ὑμῶν ἰδεῖν ἐν πολλῇ ἐπιθυμίᾳ.
2:17. Ἡμεῖς (We) δέ, (moreover," ἀδελφοί , ( Brethrened ," ἀπορφανισθέντες ( having-been-orphaned-off-to ) ἀφ' (off) ὑμῶν (of-ye) πρὸς (toward) καιρὸν (to-a-time) ὥρας, (of-an-hour,"προσώπῳ (unto-looked-toward,"οὐ (not) καρδίᾳ, (unto-a-heart,"περισσοτέρως (unto-more-abouted) ἐσπουδάσαμεν (we-hastened-to) τὸ (to-the-one) πρόσωπον (to-looked-toward) ὑμῶν (of-ye) ἰδεῖν (to-have-had-seen) ἐν (in) πολλῇ (unto-much) ἐπιθυμίᾳ. (unto-a-passioning-upon-unto)
2:17. nos autem fratres desolati a vobis ad tempus horae aspectu non corde abundantius festinavimus faciem vestram videre cum multo desiderioBut we, brethren, being taken away from you for a short time, in sight, not in heart, have hastened the more abundantly to see your face with great desire.
17. But we, brethren, being bereaved of you for a short season, in presence, not in heart, endeavoured the more exceedingly to see your face with great desire:
2:17. And we, brothers, having been deprived of you for a short time, in sight, but not in heart, have hurried all the more to see your face, with a great desire.
2:17. But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.
But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire:

17: Мы же, братия, быв разлучены с вами на короткое время лицем, а не сердцем, тем с большим желанием старались увидеть лице ваше.
2:17  ἡμεῖς δέ, ἀδελφοί, ἀπορφανισθέντες ἀφ᾽ ὑμῶν πρὸς καιρὸν ὥρας, προσώπῳ οὐ καρδίᾳ, περισσοτέρως ἐσπουδάσαμεν τὸ πρόσωπον ὑμῶν ἰδεῖν ἐν πολλῇ ἐπιθυμίᾳ.
2:17. nos autem fratres desolati a vobis ad tempus horae aspectu non corde abundantius festinavimus faciem vestram videre cum multo desiderio
But we, brethren, being taken away from you for a short time, in sight, not in heart, have hastened the more abundantly to see your face with great desire.
2:17. And we, brothers, having been deprived of you for a short time, in sight, but not in heart, have hurried all the more to see your face, with a great desire.
2:17. But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Effects of the Christian Ministry.A. D. 51.
17 But we, brethren, being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire. 18 Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us. 19 For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming? 20 For ye are our glory and joy.

In these words the apostle apologizes for his absence. Here observe, 1. He tells them they were involuntarily forced from them: We, brethren, were taken from you, v. 17. Such was the rage of his persecutors. He was unwillingly sent away by night to Berea, Acts xvii. 10. 2. Though he was absent in body, yet he was present in heart. He had still a remembrance of them, and great care for them. 3. Even his bodily absence was but for a short time, the time of an hour. Time is short, all our time on earth is short and uncertain, whether we are present with our friends or absent from them. This world is not a place where we are always, or long, to be together. It is in heaven that holy souls shall meet, and never part more. 4. He earnestly desired and endeavoured to see them again: We endeavoured more abundantly to see your face with great desire, v. 17. So that the apostle at least intended his absence should be but for a short time. His desire and endeavour were to return again very soon to Thessalonica. But men of business are not masters of their own time. Paul did his endeavour, and he could do no more, v. 18. 5. He tells them that Satan hindered his return (v. 18), that is, either some enemy or enemies, or the great enemy of mankind, who stirred up opposition to Paul, either in his return to Thessalonica, when he intended to return thither, or stirred up such contentions or dissensions in those places whether he went as made his presence necessary. Note, Satan is a constant enemy to the work of God, and does all he can to obstruct it. 6. He assures them of his affection and high esteem for them, though he was not able, as yet, to be present with them according to his desire. They were his hope, and joy, and crown of rejoicing; his glory and joy. These are expressions of great and endeared affection, and high estimation. And it is happy when ministers and people have such mutual affection and esteem of each other, and especially if they shall thus rejoice, if those that sow and those that reap shall rejoice together, in the presence of our Lord Jesus Christ at his coming.

The apostle here puts the Thessalonians in mind that though he could not come to them as yet, and though he should never be able to come to them, yet our Lord Jesus Christ will come, nothing shall hinder this. And further, when he shall come, all must appear in his presence, or before him. Ministers and people must all appear before him, and faithful people will be the glory and joy of faithful ministers in that great and glorious day.
Adam Clarke: Commentary on the Bible - 1831
2:17: Being taken from you for a short time - Through the persecution raised by the Jews, see Acts 17, he was obliged to leave Thessalonica, and yield to a storm that it would have been useless for him to have withstood.
Being taken from you - in presence, not in heart - The apostle had compared himself to a parent or nurse, Th1 2:7, Th1 2:11; and the people he considered as his most beloved children; here he represents himself as feeling what an affectionate father must feel when torn from his children; for this is the import of the word απορφανισθεντες, bereft of children, which we tamely translate being taken from you.
Endeavoured the more abundantly - His separation from them did not destroy his parental feelings, and the manner in which he was obliged to leave them increased his desire to visit them as soon as possible.
Albert Barnes: Notes on the Bible - 1834
2:17: But we, brethren, being taken from you - There is more implied in the Greek word here rendered, "being taken from you " - ἀπορφανισθέντες aporphanisthentes - than appears from our translation. It properly has relation to the condition of an orphan (compare notes on Joh 14:18), or one who is bereaved of parents, or one who is bereaved of parents}}. Then it is used in a more general sense, denoting to be bereaved of; and in this place it does not mean merely that he was "taken from them," but there is included the idea that it was like a painful bereavement. It was such a state as that of one who had lost a parent. No word, perhaps, could have expressed stranger attachment for them.
For a short time - Greek, "For the time of an hour;" that is, for a brief period. The meaning is, that when he left them he supposed it would be only for a short time. The fact seems to have been Act 17:10, that it was supposed, when Paul was sent to Berea, that things would soon be in such a state that he could safely return to Thessalonica. He was "sent" there by those who thought it was necessary for the safety of some of his friends at Thessalonica, and he evidently purposed to return as soon as it could properly be done. It had, in fact, however, turned out to be a long and painful absence.
In presence, not in heart - My heart was still with you. This is an elegant and touching expression, which we still use to denote affection for an absent friend.
Endeavoured the more abundantly to see your face - Made every endeavor possible. It was from no want of affection that I have not done it, but from causes beyond my control.
With great desire - Compare the notes at Luk 22:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: in presence: Kg2 5:26; Act 17:10; Co1 5:3; Col 2:5
endeavoured: Th1 3:6, Th1 3:10, Th1 3:11; Gen 31:30, Gen 45:28, Gen 48:11; Sa2 13:39; Psa 63:1; Luk 22:15; Rom 1:13, Rom 15:23; Phi 1:22-26
1 Thessalonians 2:18
Geneva 1599
(15) But we, brethren, (m) being taken from you for a short time in presence, not in heart, endeavoured the more abundantly to see your face with great desire.
(15) He meets with an objection, why he did not come to them immediately, being in such great misery: I often desired to, he says, and I was not able, but Satan hindered my endeavours, and therefore I sent Timothy my faithful companion to you, because you are most dear to me.
(m) Were kept apart from you, and as it were orphans.
John Gill
But we, brethren, being taken from you,.... Here more properly should begin the third chapter, in which the apostle having before observed the manner of his entrance among these people, the nature of his ministry, the reception the word of God met with among them, and the powerful effect it had upon them, insomuch that they patiently and cheerfully bore persecution for the sake of it; he excuses his not having been with them again as yet, which he knew was proper and necessary, as he was their apostle and spiritual father; and expresses an affectionate concern at his parting with them in the manner he did, which was not his own choice and voluntary act, but was obliged to it, being hurried away at once, at an unawares in the night, by reason of the uproar made in the city by the baser sort of people, instigated by the unbelieving Jews; so that he and his fellow ministers had not the opportunity of taking their leave of them, as they would have done: hence he says,
we being taken from you; they were, as it were, passive in it; they were forced away on a sudden, they did not go of themselves; the word used is very uncommon and emphatical, and may be literally rendered, "we being orphanized from you"; which represents this parting to be like the separation made by death, between parents and children; when either parents are deprived of their children, or children of their parents, and are left orphans or fatherless; and just in such a destitute and desolate condition were the apostle and his companions in, in their account; nor need it to be wondered at, when they are before compared to a nursing mother and a tender father, as they were to these their spiritual children: and he further observes, that this removal from them, was
for a short time, or "for the time of an hour"; which may either denote the suddenness of it, being as it were at an hour's warning, having no more notice of it than for the space of an hour; or it may express the great affection he and his fellow ministers had for them, insomuch that they could not bear an absence from them, though but for an hour; or it may be said by way of comfort, that this parting was but for a short time, and that in a little while they might hope to see them again; and if not in this life, yet in the future state, when they should meet and never part more, and which would be but in a short time at longest: moreover, this separation was only
in presence; in person, in face, in sight, in body, it was but a corporeal one: not in heart; the apostle's heart was with them, as much as if present; they were always in his mind, and remembered by him, at the throne; he had as it were the images of them continually before him, as parents have of their children when at a distance from them; his heart was after them, and his affections moved strongly towards them: and the effect this distance had on him, and those that were with him, was this, that they
endeavoured the more abundantly, he observes,
to see your face with great desire; it made them but the more desirous of seeing them face to face again, and put them upon attempting with more abundant earnestness and diligence to come and see them.
John Wesley
In this verse we have a remarkable instance, not so much of the transient affections of holy grief, desire, or joy, as of that abiding tenderness, that loving temper, which is so apparent in all St. Paul's writings, towards those he styles his children in the faith. This is the more carefully to be observed, because the passions occasionally exercising themselves, and flowing like a torrent, in the apostle, are observable to every reader; whereas it requires a nicer attention to discern those calm standing tempers, that fixed posture of his soul, from whence the others only flow out, and which more peculiarly distinguish his character.
Robert Jamieson, A. R. Fausset and David Brown
But we--resumed from Th1 2:13; in contrast to the Jews, Th1 2:15-16.
taken--rather as Greek, "severed (violently, Acts 17:7-10) from you," as parents bereft of their children. So "I will not leave you comfortless," Greek, "orphanized" (Jn 14:18).
for a short time--literally, "for the space of an hour." "When we had been severed from you but a very short time (perhaps alluding to the suddenness of his unexpected departure), we the more abundantly (the shorter was our separation; for the desire of meeting again is the more vivid, the more recent has been the parting) endeavored," &c. (Compare Ti2 1:4). He does not hereby, as many explain, anticipate a short separation from them, which would be a false anticipation; for he did not soon revisit them. The Greek past participle also forbids their view.
2:182:18: Վասն այսորիկ կամեցայ գալ առ ձեզ ես Պաւղոս՝ մի՛ անգամ եւ երկիցս, եւ խափանեա՛ց զմեզ Սատանայ։
18 Դրա համար, ես՝ Պօղոսը, մէկ անգամ եւ նոյնիսկ երկու անգամ կամեցայ գալ ձեզ մօտ, բայց Սատանան արգելք եղաւ մեզ.
18 Անոր համար ես՝ Պօղոսս՝ մէկ երկու անգամ ուզեցի ձեզի գալ, բայց Սատանան արգիլեց։
Վասն այսորիկ կամեցայ գալ առ ձեզ ես Պաւղոս մի անգամ եւ երկիցս, եւ խափանեաց զմեզ Սատանայ:

2:18: Վասն այսորիկ կամեցայ գալ առ ձեզ ես Պաւղոս՝ մի՛ անգամ եւ երկիցս, եւ խափանեա՛ց զմեզ Սատանայ։
18 Դրա համար, ես՝ Պօղոսը, մէկ անգամ եւ նոյնիսկ երկու անգամ կամեցայ գալ ձեզ մօտ, բայց Սատանան արգելք եղաւ մեզ.
18 Անոր համար ես՝ Պօղոսս՝ մէկ երկու անգամ ուզեցի ձեզի գալ, բայց Սատանան արգիլեց։
zohrab-1805▾ eastern-1994▾ western am▾
2:1818: И потому мы, я Павел, и раз и два хотели прийти к вам, но воспрепятствовал нам сатана.
2:18  διότι ἠθελήσαμεν ἐλθεῖν πρὸς ὑμᾶς, ἐγὼ μὲν παῦλος καὶ ἅπαξ καὶ δίς, καὶ ἐνέκοψεν ἡμᾶς ὁ σατανᾶς.
2:18. διότι (Through-to-which-a-one) ἠθελήσαμεν (we-determined) ἐλθεῖν (to-have-had-came) πρὸς (toward) ὑμᾶς, (to-ye,"ἐγὼ (I) μὲν (indeed) Παῦλος (a-Paulos) καὶ (and) ἅπαξ (to-once) καὶ (and) δίς, (to-twice,"καὶ (and) ἐνέκοψεν (it-felled-in) ἡμᾶς (to-us,"ὁ (the-one) Σατανᾶς, (a-satanas,"
2:18. quoniam voluimus venire ad vos ego quidem Paulus et semel et iterum et inpedivit nos SatanasFor we would have come unto you, I Paul indeed, once and again: but Satan hath hindered us.
18. because we would fain have come unto you, I Paul once and again; and Satan hindered us.
2:18. For we wanted to come to you, (indeed, I, Paul, attempted to do so once, and then again,) but Satan impeded us.
2:18. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.
Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us:

18: И потому мы, я Павел, и раз и два хотели прийти к вам, но воспрепятствовал нам сатана.
2:18  διότι ἠθελήσαμεν ἐλθεῖν πρὸς ὑμᾶς, ἐγὼ μὲν παῦλος καὶ ἅπαξ καὶ δίς, καὶ ἐνέκοψεν ἡμᾶς ὁ σατανᾶς.
2:18. quoniam voluimus venire ad vos ego quidem Paulus et semel et iterum et inpedivit nos Satanas
For we would have come unto you, I Paul indeed, once and again: but Satan hath hindered us.
2:18. For we wanted to come to you, (indeed, I, Paul, attempted to do so once, and then again,) but Satan impeded us.
2:18. Wherefore we would have come unto you, even I Paul, once and again; but Satan hindered us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Ап. Павел особенно подчеркивает свое личное желание "увидеть лице" своих учеников, но "воспрепятствовал нам сатана" - пишет он. Что значить это выражение? Препятствием могла служить болезнь в это время Ап. Павла; на болезнь он намекает в посл. к Галатам (IV:14), среди которых он был незадолго перед этим. Но, вероятнее всего - это выражение относится к оппозиции со стороны жидовства. "Сатана, действуя через жидов, возбудил гонение против Апостола, так что многократное намерение его посетить Ф-ку осталось неосуществленным". Ramsay. W. M. (в St. Paul the Traveller, crp. 230: - 31) высказывает догадку, что здесь делается намек на действие политархов (Деян XVIII:9), которое препятствовало Ап. Павлу возвратиться в Ф-ку (Iulford op. cit. 23-24).
Adam Clarke: Commentary on the Bible - 1831
2:18: Even I Paul - He had already sent Timothy and Silas to them; but he himself was anxious to see them, and had purposed this once and again, but Satan hindered; i.e., some adversary, as the word means, whether the devil himself, or some of his children. There was, however, such a storm of persecution raised up against him, that his friends did not think it prudent to permit him to go till the storm had been somewhat allayed.
Albert Barnes: Notes on the Bible - 1834
2:18: Wherefore we would have come unto you, even I Paul - The phrase "even I Paul," seems to be used by way of emphasis. He had a special desire to go himself. He had sent Timothy to them Th1 3:2, Th1 3:5, and perhaps, some might have been disposed to allege that Paul was afraid to go himself, or that he did not feel interest enough in them to go, though he was willing to send one to visit them. Paul, therefore, is at much pains to assure them that his long separation from them was unavoidable.
But Satan hindered us - Compare the notes on Co2 12:7. In what way this was done is unknown, and conjecture would be useless. The apostle recognized the hand of Satan in frustrating his attempt to do good, and pRev_enting the accomplishment of his strong desire to see his Christian friends. In the obstacles, therefore, to the performance of our duty, and in the hindrances of our enjoyment, it is not improper to trace the hand of the great enemy of good. The agency of Satan may, for aught we can tell, often be employed in the embarrassments that we meet with in life. The hindrances which we meet with in our efforts to do good, when the providence of God seems to favor us, and his word and Spirit seem to call us to a particular duty, often look very much like the work of Satan. They are just such obstructions as a very wicked being would be glad to throw in our way.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:18: even: Co1 16:21; Col 4:18; Th2 3:17; Plm 1:9
once: Job 33:14; Phi 4:16
Satan: Zac 3:1, Zac 3:2; Rom 1:13, Rom 15:22; Co2 11:12-14; Rev 2:10, Rev 12:9-12
1 Thessalonians 2:19
John Gill
Wherefore we would have come unto you,.... They not only had a will, and purposed in themselves, and entered into some resolutions to come unto them, but endeavoured to put them into execution:
even I Paul: as well as Silas and Timothy; the latter of which had been with them, and the others had as good a will, and especially Paul: and that
once and again: or "once and twice" so the Jews used (h) to speak , "one time and a second"; that is, several times:
but Satan hindered us. The Syriac and Ethiopic versions read, "hindered me"; by moving the mob which rose at Thessalonica, to go to Berea, and disturb the apostle there; which obliged him, contrary to his will, to go to Athens instead of returning to Thessalonica, as he intended; and when at Athens, from whence also he might purpose to return thither, he was hindered by the disputes the Jews and the Stoics, and Epicurean philosophers, had with him; and after that, might be prevented by the lying in wait of the Jews for him, of which he might be informed; or by disturbances raised in the church, or churches where he was, by the false teachers; which required his stay with them, to oppose and refute error and heresy and to make up differences that arose among true Christians, fomented by Satan and his emissaries; see Rom 1:13. Satan does all he can to hinder the preaching of the Gospel, the hearing of the word, the profession of religion, and the saints coming together, and having spiritual conversation with each other; being, as his name "Satan" signifies, an enemy to Christ and his interest, and to the souls of men: indeed he can do nothing but by divine permission, nor can he hinder the will of God, and the execution of that, though he often hinders the will of man, or man from doing his will; he hindered the apostle from doing what he willed and purposed, but he did not hinder the will of God, which was that Paul should be employed in other work elsewhere.
(h) Maimon. in Hilch. Chobel, c. 5. sect. 10.
John Wesley
Satan - By those persecuting Jews, Acts 17:13.
Robert Jamieson, A. R. Fausset and David Brown
Wherefore--The oldest manuscripts read, "Because," or "Inasmuch as."
we would--Greek, "we wished to come"; we intended to come.
even I Paul--My fellow missionaries as well as myself wished to come; I can answer for myself that I intended it more than once. His slightly distinguishing himself here from his fellow missionaries, whom throughout this Epistle he associates with himself in the plural, accords with the fact that Silvanus and Timothy stayed at Berea when Paul went on to Athens; where subsequently Timothy joined him, and was thence sent by Paul alone to Thessalonica (Th1 3:1).
Satan hindered us--On a different occasion "the Holy Ghost, the Spirit of Jesus" (so the oldest manuscripts read), Acts 16:6-7, forbad or hindered them in a missionary design; here it is Satan, acting perhaps by wicked men, some of whom had already driven him out of Thessalonica (Acts 17:13-14; compare Jn 13:27), or else by some more direct "messenger of Satan--a thorn in the flesh" (2Cor 12:7; compare 2Cor 11:14). In any event, the Holy Ghost and the providence of God overruled Satan's opposition to further His own purpose. We cannot, in each case, define whence hindrances in good undertakings arise; Paul in this case, by inspiration, was enabled to say; the hindrance was from Satan. GROTIUS thinks Satan's mode of hindering Paul's journey to Thessalonica was by instigating the Stoic and Epicurean philosophers to cavil, which entailed on Paul the necessity of replying, and so detained him; but he seems to have left Athens leisurely (Acts 17:33-34; Acts 18:1). The Greek for "hindered" is literally, "to cut a trench between one's self and an advancing foe, to prevent his progress"; so Satan opposing the progress of the missionaries.
2:192:19: Քանզի ո՞վ է մեր յոյս, կամ խնդութիւն, կամ պսա՛կ պարծանաց մերոց, եթէ ոչ դուք ՚ի Տէր՝ առաջի Տեառն մերոյ Յիսուսի Քրիստոսի ՚ի նորա գալստեանն[4574]։ [4574] Ոմանք. Եթէ ոչ եւ դուք ՚ի Տէր։
19 քանզի ո՞վ է մեր յոյսը կամ ուրախութիւնը կամ մեր պարծանքի պսակը, եթէ ոչ՝ դո՛ւք ի Տէր, Յիսուս Քրիստոսի առաջ, նրա գալստեան ժամանակ.
19 Քանզի ո՞վ է մեր յոյսը կամ ուրախութիւնը կամ մեր պարծանքին պսակը, եթէ ոչ դուք՝ մեր Տէր Յիսուս Քրիստոսին առջեւ անոր գալու ատենը։
Քանզի ո՞վ է մեր յոյս կամ խնդութիւն կամ պսակ պարծանաց մերոց, եթէ ոչ դուք [8]ի Տէր առաջի Տեառն մերոյ Յիսուսի [9]Քրիստոսի ի նորա գալստեանն:

2:19: Քանզի ո՞վ է մեր յոյս, կամ խնդութիւն, կամ պսա՛կ պարծանաց մերոց, եթէ ոչ դուք ՚ի Տէր՝ առաջի Տեառն մերոյ Յիսուսի Քրիստոսի ՚ի նորա գալստեանն[4574]։
[4574] Ոմանք. Եթէ ոչ եւ դուք ՚ի Տէր։
19 քանզի ո՞վ է մեր յոյսը կամ ուրախութիւնը կամ մեր պարծանքի պսակը, եթէ ոչ՝ դո՛ւք ի Տէր, Յիսուս Քրիստոսի առաջ, նրա գալստեան ժամանակ.
19 Քանզի ո՞վ է մեր յոյսը կամ ուրախութիւնը կամ մեր պարծանքին պսակը, եթէ ոչ դուք՝ մեր Տէր Յիսուս Քրիստոսին առջեւ անոր գալու ատենը։
zohrab-1805▾ eastern-1994▾ western am▾
2:1919: Ибо кто наша надежда, или радость, или венец похвалы? Не и вы ли пред Господом нашим Иисусом Христом в пришествие Его?
2:19  τίς γὰρ ἡμῶν ἐλπὶς ἢ χαρὰ ἢ στέφανος καυχήσεως _ ἢ οὐχὶ καὶ ὑμεῖς _ ἔμπροσθεν τοῦ κυρίου ἡμῶν ἰησοῦ ἐν τῇ αὐτοῦ παρουσίᾳ;
2:19. τίς (what-one) γὰρ (therefore) ἡμῶν (of-us) ἐλπὶς (an-expectation) ἢ (or) χαρὰ (a-joy) ἢ (or) στέφανος (a-wreath) καυχήσεως-- (of-a-boasting,"ἢ (or) οὐχὶ (unto-not) καὶ (and) ὑμεῖς-- (ye,"ἔμπροσθεν (in-toward-from) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) ἐν (in) τῇ (unto-the-one) αὐτοῦ (of-it) παρουσίᾳ; (unto-a-being-beside-unto?"
2:19. quae est enim nostra spes aut gaudium aut corona gloriae nonne vos ante Dominum nostrum Iesum estis in adventu eiusFor what is our hope or joy or crown of glory? Are not you, in the presence of our Lord Jesus Christ at his coming?
19. For what is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his coming?
2:19. For what is our hope, and our joy, and our crown of glory? Is it not you, before our Lord Jesus Christ at his return?
2:19. For what [is] our hope, or joy, or crown of rejoicing? [Are] not even ye in the presence of our Lord Jesus Christ at his coming?
For what [is] our hope, or joy, or crown of rejoicing? [Are] not even ye in the presence of our Lord Jesus Christ at his coming:

19: Ибо кто наша надежда, или радость, или венец похвалы? Не и вы ли пред Господом нашим Иисусом Христом в пришествие Его?
2:19  τίς γὰρ ἡμῶν ἐλπὶς ἢ χαρὰ ἢ στέφανος καυχήσεως _ ἢ οὐχὶ καὶ ὑμεῖς _ ἔμπροσθεν τοῦ κυρίου ἡμῶν ἰησοῦ ἐν τῇ αὐτοῦ παρουσίᾳ;
2:19. quae est enim nostra spes aut gaudium aut corona gloriae nonne vos ante Dominum nostrum Iesum estis in adventu eius
For what is our hope or joy or crown of glory? Are not you, in the presence of our Lord Jesus Christ at his coming?
2:19. For what is our hope, and our joy, and our crown of glory? Is it not you, before our Lord Jesus Christ at his return?
2:19. For what [is] our hope, or joy, or crown of rejoicing? [Are] not even ye in the presence of our Lord Jesus Christ at his coming?
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Adam Clarke: Commentary on the Bible - 1831
2:19: For what is our hope - I can have no prospects from earth; I have forsaken all for the Gospel; and esteem every thing it can afford as dross and dung, that I may gain Christ. Why then should I continually labor at the risk of my life, preaching the Gospel? Is it not to get your souls saved, that ye may be my crown of rejoicing in the day of Christ? For this I labor; and, having planted the Gospel among you, I wish to take every opportunity of watering it, that it may grow up unto eternal life.
Albert Barnes: Notes on the Bible - 1834
2:19: For what is our hope - That is, "I had a strong desire to see you; to assist you; to enjoy your friendship; for you are my hope and joy, and my absence does not arise from a want of affection." The meaning, when he says that they were his "hope," is, that their conversion and salvation was one of the grounds of his hope of future blessedness. It was an evidence that he was a faithful servant of God, and that he would be rewarded in heaven.
Or joy - The source of joy here and in heaven.
Or crown of rejoicing - Margin, as in Greek, "glorying;" that is, boasting, or exulting. The allusion is, probably, to the victors at the Grecian games; and the sense is, that he rejoiced in their conversion as the victor there did in the garland which he had won; notes, Co1 9:24-27.
Are not even ye - Or, will not you be?
In the presence of our Lord Jesus Christ at his coming - "When the Lord Jesus appears at the end of the world, then our highest source of happiness and honor will be your conversion and salvation." Then their salvation would be a proof of his fidelity. It would fill his soul with the highest happiness, that he had been the means of saving them from ruin.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:19: our hope: Co2 1:14; Phi 2:16, Phi 4:1
crown: Pro 4:9, Pro 12:4, Pro 16:13, Pro 17:6; Isa 62:3; Pe1 5:4; Rev 4:10, Rev 4:11
rejoicing: or, glorying, Th1 2:20; Rom 15:16-19
in: Th1 3:13, Th1 5:23; Co1 4:5, Co1 15:23; Co2 1:14; Phi 2:16, Phi 4:1; Th2 1:7-12, Th2 2:1; Ti1 6:14, Ti1 6:15; Ti2 4:1, Ti2 4:2; Tit 2:13; Jo1 2:28
our Lord: Jde 1:24
at: Rev 1:7, Rev 22:12
1 Thessalonians 2:20
John Gill
For what is our hope, or joy,.... The apostle here gives a reason why they were so concerned at parting with the Thessalonians, and were so desirous of seeing them again, and attempted it so often, cause they were their "hope"; not the foundation of it, which was Christ; nor the thing hoped for, which was eternal life; nor the ground of their hope, which was the blood, righteousness, and sacrifice of Christ; but they were persons whom they hoped well of, and of whom their hope was steadfast; as of their election of God, of their redemption by Christ, of their effectual calling, of their perseverance in faith and holiness, notwithstanding all reproach and persecution; and of meeting the Lord, and being together with him for ever: and they were also their "joy"; their conversion was a matter of joy to them, because of the glory of God, Father, Son, and Spirit, displayed therein; because of the abundant grace bestowed on these persons; and because that hereby the kingdom of Satan was weakened, and the kingdom of Christ enlarged and his churches increased and beautified; and their own ministry was blessed and confirmed, and their hearts and hands strengthened, and they encouraged to go on in it: and they continued to be their joy, inasmuch as they stood fast in the Lord, walked on in the truth, and had their conversations as became the Gospel of Christ; and they were persuaded would be their joy hereafter, at the second coming of Christ; when they should give up their account of them with joy, and not with grief: and it is added,
or crown of rejoicing; or of "glorying", or "boasting"; not that they gloried in them, for they gloried not in men, but in the Lord, in his righteousness, riches, wisdom, strength, and grace, in the person, blood, and cross of Christ; but they gloried of them, as trophies of divine grace, as a prey taken out of the hand of the mighty, and as lawful captives delivered from the power of Satan, and of darkness, and translated into the kingdom of Christ. The Alexandrian copy reads, as we render it,
crown of rejoicing: which is but a stronger phrase, to press the joy they had in their conversion and perseverance, in allusion to crowns wore at times of rejoicing, as at marriage feasts, and the like: hence we read (i) of the crowns of the bridegrooms, and of the brides, which were forbidden the use of in the war of Vespasian; the latter were made of gold, in the form of the city of Jerusalem, and from thence called golden cities (k); and the former, some say, were made of salt and sulphur, to put them in mind of the destruction of the Sodomites, for their unnatural lusts (l); others of a salt stone as clear as crystal, or of the stone Bdellium, painted in the colour of sulphur (m); and some were made of myrtles and roses, but in the war of Vespasian only those made of reeds were used (n); these crowns at weddings seem to be the "beautiful crowns" in Ezek 23:42 where the Septuagint use the same phrase as here, , "a crown of rejoicing", or "glorying": the Hebrew phrase , may be rendered "a crown of glory", as the phrase here is by the Vulgate Latin and Arabic versions; but does not mean the crown of glory, life, righteousness, and immortality, the apostle expected at the hands of Christ another day; nor that his being an instrument of the conversion of these persons was the ground of such an expectation, or was what entitled him to such a crown; since he knew that conversion work was owing to the powerful grace of God, and the crown of eternal life was his free gift; but that it would be an honour to him, and give him abundant joy and pleasure at the coming of Christ, to be encircled with such a number of souls he had been useful to, and who were his spiritual children; just as children's children are the crown of old men, Prov 17:6 all this is put by way of question, which strongly affirms,
are not even ye; or "ye also", as well as others, as the Corinthians and Philippians; see 2Cor 1:7.
In the presence of our Lord Jesus Christ at his coming? to judge the quick and dead, when both they and these should meet him, and stand before him with confidence, being clothed with his righteousness, and clad with robes of immortality and glory.
(i) Misna Sota. c. 9. sect. 14. (k) Maimon. in Misna Sota, & in Sabbat, c. 6. sect. 1. (l) Ez Hechaim M. S. apud Wagenseil in Sota ib. (m) Bartenora in Misna Sota, c. 9. sect. 14. (n) T. Bab. Sota, fol. 49. 2.
John Wesley
Ye also - As well as our other children.
Robert Jamieson, A. R. Fausset and David Brown
For--giving the reason for his earnest desire to see them.
Are not even ye in the presence of . . . Christ--"Christ" is omitted in the oldest manuscripts. Are not even ye (namely, among others; the "even" or "also," implies that not they alone will be his crown) our hope, joy, and crown of rejoicing before Jesus, when He shall come (2Cor 1:14; Phil 2:16; Phil 4:1)? The "hope" here meant is his hope (in a lower sense), that these his converts might be found in Christ at His advent (Th1 3:13). Paul's chief "hope" was JESUS CHRIST (Ti1 1:1).
2:202:20: Զի դուք էք փառք մեր եւ խնդութիւն։
20 որովհետեւ դո՛ւք էք մեր փառքը եւ ուրախութիւնը:
20 Որովհետեւ դուք էք մեր փառքը եւ ուրախութիւնը։
Զի դուք էք փառք մեր եւ խնդութիւն:

2:20: Զի դուք էք փառք մեր եւ խնդութիւն։
20 որովհետեւ դո՛ւք էք մեր փառքը եւ ուրախութիւնը:
20 Որովհետեւ դուք էք մեր փառքը եւ ուրախութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
2:2020: Ибо вы--слава наша и радость.
2:20  ὑμεῖς γάρ ἐστε ἡ δόξα ἡμῶν καὶ ἡ χαρά.
2:20. ὑμεῖς (Ye) γάρ (therefore) ἐστε (ye-be) ἡ (the-one) δόξα (a-recognition) ἡμῶν (of-us) καὶ (and) ἡ (the-one) χαρά. (a-joy)
2:20. vos enim estis gloria nostra et gaudiumFor you are our glory and joy.
20. For ye are our glory and our joy.
2:20. For you are our glory and our joy.
2:20. For ye are our glory and joy.
For ye are our glory and joy:

20: Ибо вы--слава наша и радость.
2:20  ὑμεῖς γάρ ἐστε ἡ δόξα ἡμῶν καὶ ἡ χαρά.
2:20. vos enim estis gloria nostra et gaudium
For you are our glory and joy.
2:20. For you are our glory and our joy.
2:20. For ye are our glory and joy.
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jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:20: For ye are our glory and joy - Ye are the seal of our apostleship; your conversion and steadiness are a full proof that God hath sent us. Converts to Christ are our ornaments; persevering believers, our joy in the day of judgment.
1. In the preceding chapter we have the character and marks of a genuine pastor laid down in such a manner as not to be misunderstood. Every man who preaches the Gospel should carefully read this chapter and examine himself by it. Most preachers, on reading it conscientiously, will either give up their place to others, or purpose to do the work of the Lord more fervently for the future. He who expects nothing but the approbation of Christ, will labor for Christ; and he, who has the glory of his Master only in view, will ever have his Master's presence and blessing. Those who enter into this work for human applause or secular emolument, may have their reward; but in that, one smile of approbation from Christ is not included.
2. God, for reasons best known to himself, often permits the most pious and benevolent purposes of his servants to be frustrated for a time. It is well that the good purpose was in the heart; but God knows the fittest time and place to bring it to effect. Satan is ever opposing all that is pure, good, and benevolent and he appears frequently to succeed; but this is not really the case: if at any time he prevents the followers of God from bringing a pious purpose into effect, that was the time in which it could not have been done to secure its full effect. Let the purpose be retained, and the best time and place will be duly provided. As Satan constantly endeavors to oppose every good work, no wonder he is found opposing a good purpose, even at the very time that God sees it improper to bring it to the intended effect. Man proposes, but God disposes.
3. The apostle speaks of the wrath coming upon the Jews: it was about twenty years after this that their city was destroyed, their temple burnt, more than a million of them destroyed, their civil polity utterly subverted, and what remained of this wretched nation scattered to all the winds of heaven; and in this state, without a nation, without a temple, without worship, and apparently without any religion, they continue, to this day, a monument of God's displeasure, and a proof of the Divine inspiration both of the prophets and apostles, who, in the most explicit manner, had predicted all the evils which have since befallen them. Their crimes were great; to these their punishment is proportioned. For what end God has preserved them distinct from all the people of the earth among whom they sojourn, we cannot pretend to say; but it must unquestionably be for an object of the very highest importance. In the meantime, let the Christian world treat them with humanity and mercy.
Albert Barnes: Notes on the Bible - 1834
2:20: For ye are our glory and joy - The meaning is, that the source of happiness to a minister of the gospel in the day of judgment will be the conversion and salvation of souls. The object of the apostle in dwelling on this in a manner so tender and affectionate is, to show them that his leaving them, and his long absence from them, were not caused by any want of affection for them.
Remarks On 1 Thessalonians 2
(1) Ministers of the gospel should be entirely sincere, and without guile. They should attempt to carry no measure - not even the conversion of sinners - by trick or management; Th1 2:3-5.
(2) they should not make it a point to please people; Th1 2:4, they do please men; or if their ministry is acceptable to people, they should not regard it, indeed, as proof that they are unfaithful, for they "should have a good report of them that are without;" nor should they make it a point to displease people, or consider it a proof that because people are offended, therefore they are faithful; but it should not be their leading aim or purpose to gratify people. They should preach the truth; and if they do this, God will take care of their reputation, and give them just as much as they ought to have. The same principle should operate with all Christians. They should do right, and leave their reputation with God.
(3) ministers of the gospel should be gentle, tender, and affectionate. They should be kind in feeling, and courteous in manner - like a father or a mother; Th1 2:7, Th1 2:11. Nothing is ever gained by a sour, harsh, crabby, dissatisfied manner. Sinners are never scolded either into duty or into heaven. "Flies are not caught with vinegar." No man is a better or more faithful preacher because he is rough in manner, coarse or harsh in his expressions, or sour in his contact with mankind. Not thus was the Master or Paul. There is no crime in being polite and courteous; none in observing the rules of good breeding, and paying respect to the sensibilities of others; and there is no piety in outraging all the laws which society has found necessary to adopt to promote happy conversation. What is wrong we should indeed oppose - but it should be in the kindest manner toward the persons of those who do wrong; what is true, and right we should maintain and defend - and we shall always do it more effectually if we do it kindly.
(4) ministers should be willing to labor in any proper calling, if it is necessary for their own support or to do good; Th1 2:9. It is, indeed, the duty of a people to support the gospel, but there may be situations where they are not able to do it, and a minister should be able to earn something, in some other way, and should be willing to do it. Paul made tents; and if he was willing to do that, a minister should not feel himself degraded if he is obliged to make shoes, or to hoe corn, or to plow, or to keep cattle. He had better not do it, if he can avoid it well - for he needs his time for his more important work; but he should feel it no dishonor if he is obliged to do it - and should feel that it is a privilege to preach the gospel even if he is obliged to support himself by making either tents or shoes. It is no dishonor for a minister to work hard; and it is not well for a man to enter the ministry wholly unacquainted with every other way of procuring an honest living.
(5) every minister should be able to appeal to the people among whom he has labored in proof that he is an honest man, and lives consistently with his profession; Th1 2:1, Th1 2:9-11. The same remark applies to all other Christians. They should so live that they may at once refer to their neighbors in proof of the uprightness of their lives, and their consistent walk, But to be enabled to do this, a man should live as he ought - for the world generally forms a very correct estimate of character.
(6) the joy of a minister in the day of judgment will be measured by the amount of good which he has done, and the number of souls which he has been the means of converting and saving; Th1 2:19. It will not be the honor which he has received from people; the titles which they have conferred on him; the commendation which he has received for eloquence or talent, or the learning which he has acquired, but it will be found in the number of those who have been converted from the error of their ways, and in the evidence of the good which he did on the earth. And will not the same thing be substantily true of all others who bear the Christian name? Will it then be a source of joy to them that they were richer than their neighbors; or that they were advanced to higher honors; or that they had a more splendid mansion, or were able to fare more "sumptuously?" The good that we do will be remembered certainly with pleasure in the day of judgment: of how many other things which now interest us so much can the same thing be said?
(7). Paul expected evidently to recognize the Thessalonian Christians at the day of judgment, for he said that they would be then his "joy and crown of rejoicin;" Th1 2:19. But this could not be, unless he should be able to know those who had been converted by his instrumentality. If he expected then to recognize them, and to rejoice with them, then we also may hope to know our pious friends in that happy world. Nothing in the Bible forbids this hope, and we can hardly believe that God has created the strong ties which bind us to each other, to endure for the present life only. If Paul hoped to meet those who had been converted by his instrumentality, and to rejoice with them there, then the parent may hope to meet the child over whose loss he mourned; the husband and wife will meet again; the pious children of a family will be re-assembled; and the pastor and his flock will be permitted to rejoice together before the Lord. This hope, which nothing in the Bible forbids us to entertain, should do much to alleviate the sorrow of the parting pang, and may be an important and powerful inducement to draw our own thoughts to a brighter and a better world. Of many of the living it is true that the best and dearest friends which they have are already in heaven - and how should their own hearts pant that they may meet them there!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:20: Pro 17:6; Co1 11:7
John Gill
For ye are our glory and joy. Or "our joy", as the Syriac, Arabic, and Ethiopic versions read; this is a repetition, and a confirmation of what is before said; and signifies that these saints were then the glory of the apostles, being the seals of their ministry; and whom they gloried of and rejoiced in, and hoped and believed they would be such, as would be their joy and crown in time to come, and for ever.
Robert Jamieson, A. R. Fausset and David Brown
Emphatical repetition with increased force. Who but ye and our other converts are our hope, &c., hereafter, at Christ's coming? For it is ye who ARE now our glory and joy.