KJV: 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.
YLT: forbidding us to speak to the nations that they might be saved, to fill up their sins always, but the anger did come upon them -- to the end!
Darby: forbidding us to speak to the nations that they may be saved, that they may fill up their sins always: but wrath has come upon them to the uttermost.
ASV: forbidding us to speak to the Gentiles that they may be saved; to fill up their sins always: but the wrath is come upon them to the uttermost.
| κωλυόντων | hindering |
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Parse: Verb, Present Participle Active, Genitive Masculine Plural Root: κωλύω Sense: to hinder, prevent forbid. |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| τοῖς | to the |
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Parse: Article, Dative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
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| ἔθνεσιν | Gentiles |
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Parse: Noun, Dative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
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| λαλῆσαι | to speak |
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Parse: Verb, Aorist Infinitive Active Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| ἵνα | that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| σωθῶσιν | they might be saved |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Plural Root: ἐκσῴζω Sense: to save, keep safe and sound, to rescue from danger or destruction. |
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| εἰς | so as |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀναπληρῶσαι | to fill up |
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Parse: Verb, Aorist Infinitive Active Root: ἀναπληρόω Sense: to fill up, make full, e. |
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| τὰς | - |
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Parse: Article, Accusative Feminine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἁμαρτίας | sins |
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Parse: Noun, Accusative Feminine Plural Root: ἁμαρτία Sense: equivalent to 264. |
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| πάντοτε | always |
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Parse: Adverb Root: πάντοτε Sense: at all times, always, ever. |
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| ἔφθασεν | Has come |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: φθάνω Sense: to come before, precede, anticipate. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ἐπ’ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| ὀργὴ | wrath |
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Parse: Noun, Nominative Feminine Singular Root: ὀργή Sense: anger, the natural disposition, temper, character. |
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| εἰς | to the |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| τέλος | utmost |
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Parse: Noun, Accusative Neuter Singular Root: τέλος Sense: end. |
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Greek Commentary for 1 Thessalonians 2:16
Explanatory participle of the idea in εναντιων enantiōn They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Acts 18:6.). They not simply oppose his work among the Jews, but also to the Gentiles (ετνεσι ethnesi nations outside of the Abrahamic covenant as they understood it). [source]
Final use of ινα hina with first aorist passive subjunctive of σωζω sōzō old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope. To fill up their sins alway (εις το αναπληρωσαι αυτων τας αμαρτιας παντοτε eis to anaplērōsai autōn tas hamartias pantote). Another example of εις το eis to and the infinitive as in 1 Thessalonians 2:12. It may either be God‘s conceived plan to allow the Jews to go on and fill up (αναπληρωσαι anaplērōsai note ανα ana fill up full, old verb) or it may be the natural result from the continual (παντοτε pantote) sins of the Jews. Is come First aorist (timeless aorist) active indicative of πτανω phthanō which no longer means to come before as in 1 Thessalonians 4:15 where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active επτακεν ephthaken prophetic perfect of realization already. Frame translates it: “But the wrath has come upon them at last.” This is the most likely meaning of εις τελος eis telos Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. Tristis exitus, Bengel calls it. Paul speaks out of a sad experience. [source]
Another example of εις το eis to and the infinitive as in 1 Thessalonians 2:12. It may either be God‘s conceived plan to allow the Jews to go on and fill up (αναπληρωσαι anaplērōsai note ανα ana fill up full, old verb) or it may be the natural result from the continual (παντοτε pantote) sins of the Jews. [source]
First aorist (timeless aorist) active indicative of πτανω phthanō which no longer means to come before as in 1 Thessalonians 4:15 where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active επτακεν ephthaken prophetic perfect of realization already. Frame translates it: “But the wrath has come upon them at last.” This is the most likely meaning of εις τελος eis telos Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. Tristis exitus, Bengel calls it. Paul speaks out of a sad experience. [source]
Not, to speak to the Gentiles in order that they might be saved, but to tell the Gentiles that they might be saved. Comp. 1 Corinthians 10:33. [source]
The verb means the making up of what is lacking to perfect fulness; the filling of a partial void. Comp. Philemon 2:30. Once in lxx of filling up of sins, Genesis 15:16. Always blind and stubborn, the Jews filled up the measure of their sins by their treatment of Christ and his apostles. [source]
Emphatically placed at the end of the sentence. At all times - before Christ, in Christ's time, now - the Jews by their resistance to the divine word fill up their sins. [source]
The verb not frequent in N.T. and used mostly by Paul. See on 2 Corinthians 10:14, and comp. Romans 9:31; Philemon 3:16. [source]
This is not the meaning of the phrase in N.T. It is to the end: see Matthew 10:22; Matthew 24:13; Luke 18:5; John 13:1. The wrath of God had not come upon them to the uttermost. The meaning is that the divine wrath had reached the point where it passed into judgment. [source]
Reverse Greek Commentary Search for 1 Thessalonians 2:16
Both ὀργὴ and θυμός are used in the New Testament for wrath or anger, and without any commonly observed distinction. Ὁργη denotes a deeper and more permanent sentiment; a settled habit of mind; while θυμός is a more turbulent, but temporary agitation. Both words are used in the phrase wrath of God, which commonly denotes a distinct manifestation of God's judgment (Romans 1:18; Romans 3:5; Romans 9:22; Romans 12:19). Ὁργὴ (not θυμός ) also appears in the phrase the wrath to come (Matthew 3:7; Luke 3:7; 1 Thessalonians 2:16, etc.). Compare wrath of the Lamb (Revelation 6:16). [source]
Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith‘s In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in John 13:1-30 is the real passover meal described by the Synoptics also (Mark 14:18-21; Matthew 26:21-25; Luke 22:21-23), followed by the institution of the Lord‘s Supper. Thus understood John 13:1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (John 13:2-17:26), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν ēgapēsen (loved). Knowing Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced “his hour” See John 18:4; John 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on John 12:23 for use before by Jesus. That he should depart Sub-final use of ινα hina with second aorist active subjunctive of μεταβαινω metabainō old word, to go from one place to another, here (John 5:24; 1 John 3:14) to go from this world (John 8:23) back to the Father from whom he had come (John 14:12, John 14:28; John 16:10, John 16:28; John 17:5). His own which were in the world His own disciples (John 17:6, John 17:9, John 17:11), those left in the world when he goes to the Father, not the Jews as in John 1:11. See Acts 4:23; 1 Timothy 5:8 for the idiom. John pictures here the outgoing of Christ‘s very heart‘s love (chs. John 13-17) towards these men whom he had chosen and whom he loved “unto the end” (εις τελος eis telos) as in Matthew 10:22; Luke 18:15, but here as in 1 Thessalonians 2:16 rather “to the uttermost.” The culmination of the crisis (“his hour”) naturally drew out the fulness of Christ‘s love for them as is shown in these great chapters (John 13-17). [source]
Second aorist active imperative of διδωμι didōmi to give. “Give room for the (note article as in Romans 5:9; 1 Thessalonians 2:16) wrath” of God instead of taking vengeance in your own hands. See note on Ephesians 4:27 for διδοτε τοπον didote topon Paul quotes Deuteronomy 32:35 (the Hebrew rather than the lxx). So have Hebrews 10:30 and the Targum of Onkelos, but the relation between them and Paul we cannot tell. Socrates and Epictetus condemned personal vindictiveness as Paul does here. I will recompense (ανταποδωσω antapodōsō). Future active of the double compound verb quoted also in Romans 11:35. [source]
Lit., adjusted. See on mending, Matthew 4:21; perfect, see on Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Not fitted by God for destruction, but in an adjectival sense, ready, ripe for destruction, the participle denoting a present state previously formed, but giving no hint of how it has been formed. An agency of some kind must be assumed. That the objects of final wrath had themselves a hand in the matter may be seen from 1 Thessalonians 2:15, 1 Thessalonians 2:16. That the hand of God is also operative may be inferred from the whole drift of the chapter. “The apostle has probably chosen this form because the being ready certainly arises from a continual reciprocal action between human sin and the divine judgment of blindness and hardness. Every development of sin is a net-work of human offenses and divine judgments” (Lange). [source]
The verb denotes, not the filling up of a perfect vacancy, as the simple πληροῦν , but the supplying of what is lacking to fulness; the filling up of a partial void. Comp. 1 Corinthians 16:17; Philemon 2:30; 1 Thessalonians 2:16. [source]
Asserts all his personal and apostolic authority. For both words see also 1 Thessalonians 2:16; 2 Corinthians 10:1; Colossians 1:23; Ephesians 3:1. [source]
First aorist active imperative of αναπληροω anaplēroō to fill up, old word, and see note on Matthew 23:32; note 1 Thessalonians 2:16; and note 1 Corinthians 14:16. Some MSS. have future indicative (αναπληρωσετε anaplērōsete). [source]
The A.V. misses the force of the double negative - shall in no wise prevent. Prevent in the older sense of anticipate, be beforehand with. See on Matthew 17:25, and see on 1 Thessalonians 2:16. The living shall not share the blessings of the advent sooner than the dead in Christ. [source]
Lit. the wrath which is coming. The wrath, absolutely, of the wrath of God, as Romans 5:9Romans 7:19; 1 Thessalonians 2:16. Sometimes for the punishment which wrath inflicts, as Romans 12:4; Ephesians 5:6; Colossians 3:6. See on John 3:36. The phrase wrath to come is found in Matthew 3:7; Luke 3:7. Coming does not necessarily imply the thought of speedy or imminent approach, but the general tone of the Epistle points in that direction. [source]
Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. Jesus which delivereth us from the wrath to come (Ιησουν τον ρυομενον ημας εκ της οργης της ερχομενης Iēsoun ton ruomenon hēmās ek tēs orgēs tēs erchomenēs). It is the historic, crucified, risen, and ascended Jesus Christ, God‘s Son, who delivers from the coming wrath. He is our Saviour (Matthew 1:21) true to his name Jesus. He is our Rescuer (Romans 11:26, ο ρυομενος ho ruomenos from Isaiah 59:20). It is eschatological language, this coming wrath of God for sin (1 Thessalonians 2:16; Romans 3:5; Romans 5:9; Romans 9:22; Romans 13:5). It was Paul‘s allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts 17:31.). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God‘s wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now. [source]
It is the historic, crucified, risen, and ascended Jesus Christ, God‘s Son, who delivers from the coming wrath. He is our Saviour (Matthew 1:21) true to his name Jesus. He is our Rescuer (Romans 11:26, ο ρυομενος ho ruomenos from Isaiah 59:20). It is eschatological language, this coming wrath of God for sin (1 Thessalonians 2:16; Romans 3:5; Romans 5:9; Romans 9:22; Romans 13:5). It was Paul‘s allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts 17:31.). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God‘s wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now. [source]