KJV: That the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.
YLT: that the name of our Lord Jesus Christ may be glorified in you, and ye in him, according to the grace of our God and Lord Jesus Christ.
Darby: so that the name of our Lord Jesus Christ may be glorified in you and ye in him, according to the grace of our God, and of the Lord Jesus Christ.
ASV: that the name of our Lord Jesus may be glorified in you, and ye in him, according to the grace of our God and the Lord Jesus Christ.
| ὅπως | so that |
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Parse: Conjunction Root: ὅπως Sense: how, that. |
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| ἐνδοξασθῇ | may be glorified |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: ἐνδοξάζομαι Sense: glorify, adorn with glory. |
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| ὄνομα | name |
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Parse: Noun, Nominative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| κατὰ | according to |
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Parse: Preposition Root: κατά Sense: down from, through out. |
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| χάριν | grace |
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Parse: Noun, Accusative Feminine Singular Root: χάρις Sense: grace. |
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| Θεοῦ | 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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| Κυρίου | [the] Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| Χριστοῦ | Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Greek Commentary for 2 Thessalonians 1:12
Rare with Paul compared with ινα hina (1 Corinthians 1:29; 2 Corinthians 8:14). Perhaps here for variety (dependent on ινα hina clause in 2 Thessalonians 1:11). [source]
The Old Testament (lxx) uses ονομα onoma embodying the revealed character of Jehovah. So here the Name of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of ονομα onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of ονομα onoma for person as in O.T. and Acts 1:15 (Deissmann, Bible Studies, pp. 196ff.). In you, and ye in him (εν υμιν και υμεις εν αυτωι en huminκατα την χαριν kai humeis en autōi). This reciprocal glorying is Pauline, but it is also like Christ‘s figure of the vine and the branches in John 15:1-11. According to the grace Not merely standard, but also aim (Robertson, Grammar, p. 609). Of our God and the Lord Jesus Christ (τεου tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου theou and Κυριος kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of ονομα onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of ονομα onoma for person as in O.T. and Acts 1:15 (Deissmann, Bible Studies, pp. 196ff.). In you, and ye in him (εν υμιν και υμεις εν αυτωι en huminκατα την χαριν kai humeis en autōi). This reciprocal glorying is Pauline, but it is also like Christ‘s figure of the vine and the branches in John 15:1-11. According to the grace Not merely standard, but also aim (Robertson, Grammar, p. 609). Of our God and the Lord Jesus Christ (τεου tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου theou and Κυριος kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
This reciprocal glorying is Pauline, but it is also like Christ‘s figure of the vine and the branches in John 15:1-11. [source]
Not merely standard, but also aim (Robertson, Grammar, p. 609). Of our God and the Lord Jesus Christ (τεου tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with κυριου theou and Κυριος kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
Here strict syntax requires, since there is only one article with κυριου theou and Κυριος kuriou that one person be meant, Jesus Christ, as is certainly true in Titus 2:13; 2 Peter 1:1 (Robertson, Grammar, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that σωτηρ Kurios is often employed as a proper name without the article, a thing not true of εν τηι βασιλειαι του Χριστου και τεου sōtēr in Titus 2:13; 2 Peter 1:1. So in Ephesians 5:5 τεος en tēi basileiāi tou Christou kai theou the natural meaning is in the Kingdom of Christ and God regarded as one, but here again Κυριος theos like Kurios often occurs as a proper name without the article. So it has to be admitted that here Paul may mean “according to the grace of our God and the Lord Jesus Christ,” though he may also mean “according to the grace of our God and Lord, Jesus Christ.” [source]
In no case where it is joined with Jesus, or Christ, or Lord Jesus, does it mean the title or dignity. Paul follows O.T. usage, according to which the name of the Lord is often used for all that the name covers; so that the name of the Lord = the Lord himself. [source]
Reverse Greek Commentary Search for 2 Thessalonians 1:12
See note on Acts 13:1 for idiom. It is God‘s church even in Corinth, “laetum et ingens paradoxon ” (Bengel). This city, destroyed by Mummius b.c. 146, had been restored by Julius Caesar a hundred years later, b.c. 44, and now after another hundred years has become very rich and very corrupt. The very word “to Corinthianize” meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See note on Acts 18:1 for the story of Paul‘s work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. That are sanctified (ηγιασμενοις hēgiasmenois). Perfect passive participle of αγιαζω hagiazō late form for αγιζω hagizō so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare αγιον hagion (from αγος hagos awe, reverence, and this from αζω hazō to venerate). It is significant that Paul uses this word concerning the called saints or called to be saints (κλητοις αγιοις klētois hagiois) in Corinth. Cf. κλητος αποστολος klētos apostolos in 1 Corinthians 1:1. It is because they are sanctified in Christ Jesus (εν Χριστωι Ιησου en Christōi Iēsou). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because εκκλησια ekklēsia is a collective substantive. With all that call upon Associative instrumental case with συν sun rather than και kai (and), making a close connection with “saints” just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the lxx (Genesis 12:8; Zec 13:9) and is applied to Christ as to Jehovah (2 Thessalonians 1:7, 2 Thessalonians 1:9, 2 Thessalonians 1:12; Philemon 2:9, Philemon 2:10). Paul heard Stephen pray to Christ as Lord (Acts 7:59). Here “with a plain and direct reference to the Divinity of our Lord” (Ellicott). Their Lord and ours (αυτων και ημων autōn kai hēmōn). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (επανορτωσις epanorthōsis) of the previous “our,” showing the universality of Christ. [source]
Associative instrumental case with συν sun rather than και kai (and), making a close connection with “saints” just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the lxx (Genesis 12:8; Zec 13:9) and is applied to Christ as to Jehovah (2 Thessalonians 1:7, 2 Thessalonians 1:9, 2 Thessalonians 1:12; Philemon 2:9, Philemon 2:10). Paul heard Stephen pray to Christ as Lord (Acts 7:59). Here “with a plain and direct reference to the Divinity of our Lord” (Ellicott). Their Lord and ours (αυτων και ημων autōn kai hēmōn). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (επανορτωσις epanorthōsis) of the previous “our,” showing the universality of Christ. [source]
Only here and 2 Thessalonians 1:12in N.T. Repeatedly in lxx. See Exodus 14:4, Exodus 14:17; Isaiah 45:26. oClass. [source]
First aorist passive infinitive (purpose) of ενδοχαζω endoxazō late verb, in N.T. only here and 2 Thessalonians 1:12, in lxx and papyri. In his saints (εν τοις αγιοις αυτου en tois hagiois autou). The sphere in which Christ will find his glory at the Revelation. And to be marvelled at First aorist passive infinitive (purpose), common verb ταυμαζω thaumazō That believed (τοις πιστευσασιν tois pisteusasin). Why aorist active participle instead of present active πιστευουσιν pisteuousin (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1 Thessalonians 1:6.; 1 Thessalonians 2:13.). The parenthetical clause, though difficult, falls in with this idea: Because our testimony unto you was believed Moffatt calls it an anti-climax. On that day (εν τηι ημεραι εκεινηι en tēi hēmerāi ekeinēi). The day of Christ‘s coming (2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8). [source]
The second inscription, concerning the purity of the church. For of Christ rend. of the Lord ( κυρίου ). Ὁνομάζων namethonly here in Pastorals. It means to give a name to, to style, as Mark 3:14; Luke 6:14; 1 Corinthians 5:11: to pronounce a name as having a special virtue, as in incantation, as Acts 19:13: to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance. So here. Comp. Romans 15:20; 1 Corinthians 5:11; Isaiah 26:13. For ὄνομα namesee on 2 Thessalonians 1:12. Ἁποστήτω ἀπὸ ἀδικίας departfrom iniquity. For the verb, see on 1 Timothy 4:1. Mostly in Luke and Acts. Comp. Numbers 16:26; Isaiah 52:11. Whatever may be implied in God's election, it does not relieve Christians of the duty of strict attention to their moral character and conduct. Comp. Philemon 2:12. The gift of grace (Ephesians 2:8) is exhibited in making one a coworker with God (1 Corinthians 3:9). The salvation bestowed by grace is to be “carried out” (Philemon 2:12) by man with the aid of grace (Romans 6:8-19; 2 Corinthians 6:1). What this includes and requires appears in Philemon 3:10; Philemon 4:1-7; Ephesians 4:13-16, Ephesians 4:22ff.; Colossians 2:6, Colossians 2:7. [source]