KJV: 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:
YLT: for ye became imitators, brethren, of the assemblies of God that are in Judea in Christ Jesus, because such things ye suffered, even ye, from your own countrymen, as also they from the Jews,
Darby: For ye, brethren, have become imitators of the assemblies of God which are in Judaea in Christ Jesus; for ye also have suffered the same things of your own countrymen as also they of the Jews,
ASV: 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;
| μιμηταὶ | imitators |
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Parse: Noun, Nominative Masculine Plural Root: μιμητής Sense: an imitator. |
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| ἐγενήθητε | became |
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Parse: Verb, Aorist Indicative Passive, 2nd Person Plural Root: γίνομαι Sense: to become, i. |
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| ἀδελφοί | brothers |
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Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| τῶν | of the |
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Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐκκλησιῶν | churches |
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Parse: Noun, Genitive Feminine Plural Root: ἐκκλησία Sense: a gathering of citizens called out from their homes into some public place, an assembly. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| τῶν | - |
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Parse: Article, Genitive Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| οὐσῶν | being |
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Parse: Verb, Present Participle Active, Genitive Feminine Plural Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰουδαίᾳ | Judea |
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Parse: Noun, Dative Feminine Singular Root: Ἰουδαία Sense: in a narrower sense, to the southern portion of Palestine lying on this side of the Jordan and the Dead Sea, to distinguish it from Samaria, Galilee, Peraea, and Idumaea. |
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| Χριστῷ | Christ |
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Parse: Noun, Dative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Dative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| τὰ | the same |
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Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| αὐτὰ | as them |
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Parse: Personal / Possessive Pronoun, Accusative Neuter 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἐπάθετε | suffered |
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Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: πάσχω Sense: to be affected or have been affected, to feel, have a sensible experience, to undergo. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἰδίων | own |
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Parse: Adjective, Genitive Masculine Plural Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| συμφυλετῶν | countrymen |
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Parse: Noun, Genitive Masculine Plural Root: συμφυλέτης Sense: one who is of the same people, a fellow countryman. |
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| καὶ | also [did] |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| Ἰουδαίων | Jews |
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Parse: Adjective, Genitive Masculine Plural Root: Ἰουδαῖος Sense: Jewish, belonging to the Jewish race. |
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Greek Commentary for 1 Thessalonians 2:14
On μιμηται mimētai see note on 1 Thessalonians 1:6. “This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of Galatians 2, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve” (Lightfoot). [source]
It takes this to make a Christian church of God. Note order here Christ Jesus as compared with Jesus Christ in 1 Thessalonians 1:1, 1 Thessalonians 1:3. Ye also - even as they (και υμεισκαι αυτοι kai humeiṡ̇kai autoi). Note και kai twice (correlative use of και kai). Countrymen Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it “was taken up by the native population, without whose Corinthians-operation it would have been powerless” (Lightfoot). Own (ιδιων idiōn) here has apparently a weakened force. Note υπο hupo here with the ablative both with συμπυλετων sumphuletōn and Ιουδαιων Ioudaiōn after the intransitive επατετε epathete (suffered). The persecution of the Christians by the Jews in Judea was known everywhere. [source]
as compared with Jesus Christ in 1 Thessalonians 1:1, 1 Thessalonians 1:3. Ye also - even as they (και υμεισκαι αυτοι kai humeiṡ̇kai autoi). Note και kai twice (correlative use of και kai). Countrymen Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it “was taken up by the native population, without whose Corinthians-operation it would have been powerless” (Lightfoot). Own (ιδιων idiōn) here has apparently a weakened force. Note υπο hupo here with the ablative both with συμπυλετων sumphuletōn and Ιουδαιων Ioudaiōn after the intransitive επατετε epathete (suffered). The persecution of the Christians by the Jews in Judea was known everywhere. [source]
in 1 Thessalonians 1:1, 1 Thessalonians 1:3. Ye also - even as they (και υμεισκαι αυτοι kai humeiṡ̇kai autoi). Note και kai twice (correlative use of και kai). Countrymen Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it “was taken up by the native population, without whose Corinthians-operation it would have been powerless” (Lightfoot). Own (ιδιων idiōn) here has apparently a weakened force. Note υπο hupo here with the ablative both with συμπυλετων sumphuletōn and Ιουδαιων Ioudaiōn after the intransitive επατετε epathete (suffered). The persecution of the Christians by the Jews in Judea was known everywhere. [source]
Note και kai twice (correlative use of και kai). [source]
Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it “was taken up by the native population, without whose Corinthians-operation it would have been powerless” (Lightfoot). Own (ιδιων idiōn) here has apparently a weakened force. Note υπο hupo here with the ablative both with συμπυλετων sumphuletōn and Ιουδαιων Ioudaiōn after the intransitive επατετε epathete (suffered). The persecution of the Christians by the Jews in Judea was known everywhere. [source]
The persecution of the Christians by the Jews in Judea was known everywhere. [source]
Seems to be added to distinguish the Christian churches in Judaea from the synagogues of the Jews, which would claim to be churches of God. Comp. Galatians 1:22, and see on 1 Thessalonians 1:1. In Christ Jesus, in Christ, in Jesus, in the Lord, in him, are common Pauline formulas to denote the most intimate communion with the living Christ. These phrases are not found in the Synoptic Gospels. Ἑν ἐμοί inme (Christ) is frequent in the Fourth Gospel. The conception is that of a sphere or environment in which a Christian or a church lives, as a bird in the air, or the roots of a tree in the soil. [source]
N.T.oolxx. Not in pre-Christian Greek writers. Lit. belonging to the same tribe or clan. The reference is to the Gentile persecutors who were instigated by the Jews. [source]
Reverse Greek Commentary Search for 1 Thessalonians 2:14
These “God-fearers” among the Gentiles were less under the control of the jealous rabbis and so responded more readily to Paul‘s appeal. In 1 Thessalonians 1:9 Paul expressly says that they had “turned to God from idols,” proof that this church was mainly Gentile (cf. also 1 Thessalonians 2:14). And of the chief women not a few (γυναικων τε των πρωτων ουκ ολιγαι gunaikōn te tōn prōtōn ouk oligai). Literally, “And of women the first not a few.” That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in Acts 13:50 in Antioch in Pisidia who along with “the first men of the city” were stirred up against Paul. Here these women were openly friendly to Paul‘s message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1 Thessalonians 4:11). In 2 Corinthians 8:2 Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between Acts 17:4, Acts 17:5 to understand what Paul says in his Thessalonian Epistles. [source]
Paul‘s work had not been in vain in Thessalonica (1 Thessalonians 1:7.; 1 Thessalonians 2:13, 1 Thessalonians 2:20). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem (Acts 20:4) and Aristarchus will go on with him to Rome (Acts 27:2). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger. After his departure severe persecution came to the Christians in Thessalonica (1 Thessalonians 2:14; 1 Thessalonians 3:1-5; 2 Thessalonians 1:6). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people. [source]
Belonging to God, not to any individual or faction, as this genitive case shows. In 1 Thessalonians 1:1 Paul wrote “the church of the Thessalonians in God” (εν τεωι en theōi), but “the churches of God” in 1 Thessalonians 2:14. See same idiom in 1 Corinthians 10:32; 1 Corinthians 11:16, 1 Corinthians 11:22; 1 Corinthians 15:9; 2 Corinthians 1:1; Galatians 1:13, etc. [source]
See on 1 Thessalonians 2:14. [source]
Perfect passive participle of αγαπαω agapaō the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of αδελποι adelphoi here (often in this Epistle as 1 Thessalonians 2:1, 1 Thessalonians 2:14, 1 Thessalonians 2:17; 1 Thessalonians 3:7; 1 Thessalonians 4:1, 1 Thessalonians 4:10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Judges 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2 Thessalonians 2:13 he quotes “beloved by the Lord” from Deuteronomy 33:12. The use of αδελποι adelphoi for members of the same brotherhood can be derived from the Jewish custom (Acts 2:29, Acts 2:37) and the habit of Jesus (Matthew 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan‘s Vocabulary). Your election (την εκλογην υμων tēn eklogēn humōn). That is the election of you by God. It is an old word from εκλεγομαι eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
Μιμητης Mimētēs Old word, more than “followers,” in the N.T. only six times (1 Thessalonians 1:6; 1 Thessalonians 2:14; 1 Corinthians 4:16; 1 Corinthians 11:1; Ephesians 5:1; Hebrews 6:12). Again Paul uses γινομαι ginomai to become, not ειμι eimi to be. It is a daring thing to expect people to “imitate” the preacher, but Paul adds “and of the Lord,” for he only expected or desired “imitation” as he himself imitated the Lord Jesus, as he expressly says in 1 Corinthians 11:1. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the “election” of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). [source]
First aorist middle participle of δεχομαι dechomai probably simultaneous action (receiving), not antecedent. In much affliction (εν τλιπσει πολληι en thlipsei pollēi). Late word, pressure. Tribulation (Latin tribulum) from τλιβω thlibō to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N.T. (2 Thessalonians 1:4; Romans 5:3). Paul had his share of them (Colossians 1:24; 2 Corinthians 2:4) and so he understands how to sympathize with the Thessalonians (1 Thessalonians 3:3.). They suffered after Paul left Thessalonica (1 Thessalonians 2:14). With joy of the Holy Spirit The Holy Spirit gives the joy in the midst of the tribulations as Paul learned (Romans 5:3). “This paradox of experience” (Moffatt) shines along the pathway of martyrs and saints of Christ. [source]
Late word, pressure. Tribulation (Latin tribulum) from τλιβω thlibō to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N.T. (2 Thessalonians 1:4; Romans 5:3). Paul had his share of them (Colossians 1:24; 2 Corinthians 2:4) and so he understands how to sympathize with the Thessalonians (1 Thessalonians 3:3.). They suffered after Paul left Thessalonica (1 Thessalonians 2:14). [source]
Negative final clause with second aorist middle subjunctive of γινομαι ginomai “that ye become not sluggish (or dull of hearing)” as some already were (Hebrews 5:11). Imitators See 1 Thessalonians 1:6; 1 Thessalonians 2:14 for this word (our “mimic” in good sense). The writer wishes to hold and develop these sluggards through those who inherit the promises (see 10:19-12:3), one of his great appeals later in ch. Heb 11 full of examples of “faith and long-suffering.” [source]