KJV: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ.
YLT: to which He did call you through our good news, to the acquiring of the glory of our Lord Jesus Christ;
Darby: whereto he has called you by our glad tidings, to the obtaining of the glory of our Lord Jesus Christ.
ASV: whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ.
| ὃ | this |
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Parse: Personal / Relative Pronoun, Accusative Neuter Singular Root: ὅς Sense: who, which, what, that. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἐκάλεσεν | He called |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: καλέω Sense: to call. |
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| διὰ | through |
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Parse: Preposition Root: διά Sense: through. |
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| εὐαγγελίου | gospel |
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Parse: Noun, Genitive Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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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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| περιποίησιν | [the] obtaining |
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Parse: Noun, Accusative Feminine Singular Root: περιποίησις Sense: a preserving, a preservation. |
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| δόξης | of [the] glory |
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Parse: Noun, Genitive Feminine Singular Root: δόξα Sense: opinion, judgment, view. |
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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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| 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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| 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 2:14
The goal, that is the final salvation Through our gospel God called the Thessalonians through Paul‘s preaching as he calls men now through the heralds of the Cross as God chose (cf. 1 Thessalonians 2:12; 1 Thessalonians 5:24). [source]
Probably correct translation rather than possession. See note on 1 Thessalonians 5:9, there of salvation, here of glory (the shekinah glory of Jesus). [source]
, here of glory (the shekinah glory of Jesus). [source]
(the shekinah glory of Jesus). [source]
See on 1 Thessalonians 1:5. [source]
Reverse Greek Commentary Search for 2 Thessalonians 2:14
Very often applied to God by Paul. See Romans 8:30; Romans 9:11; 1 Corinthians 1:9; 1 Corinthians 7:15; Galatians 1:15; 1 Thessalonians 2:121 Thessalonians 4:7; 1 Thessalonians 5:24; 2 Thessalonians 2:14. The persuasion to subject yourselves to the Jewish law does not proceed from him who called you to freedom in Christ. [source]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας egenēthē eis humās). First aorist passive indicative of γινομαι ginomai in practically same sense as εγενετο egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας eis humās like the Koiné{[28928]}š is little more than the dative υμιν humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν dunamis In the Holy Spirit and much assurance (λογωι δυναμει en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι en repeated with πληροπορεω logōiκατως οιδατε dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα hoioi and dative δι υμας humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]
The difficult word here is περιποιησιν peripoiēsin which may be passive, God‘s possession as in 1 Peter 2:9, or active, obtaining, as in 2 Thessalonians 2:14. The latter is probably the idea here. We are to keep awake so as to fulfil God‘s purpose (ετετο etheto appointed, second aorist middle indicative of τιτημι tithēmi) in calling us. That is our hope of final victory (salvation in this sense). [source]
Λαός peopleonly here in Pastorals. In Paul ten times, always in citations. Most frequently in Luke and Acts; often in Hebrews and Revelation. Περιούσιος N.T.oA few times in lxx, always with λαός . See Exodus 19:5; Exodus 23:22; Deuteronomy 7:6; Deuteronomy 14:2; Deuteronomy 26:18. The phrase was originally applied to the people of Israel, but is transferred here to believers in the Messiah - Jews and Gentiles. Comp. 1 Peter 2:10. Περιούσιος is from the participle of περιεῖναι tobe over and above: hence περιουσία abundanceplenty. Περιούσιος also means possessed over and above, that is, specially selected for one's own; exempt from ordinary laws of distribution. Hence correctly represented by peculiar, derived from peculium, a private purse, a special acquisition of a member of a family distinct from the property administered for the good of the whole family. Accordingly the sense is given in Ephesians 1:14, where believers are said to have been sealed εἰς ἀπολύτρωσιν τῆς περιποιήσεως witha view to redemption of possession, or redemption which will give possession, thus = acquisition. So 1 Peter 2:9, where Christians are styled λαὸς εἰς περιποίησιν apeople for acquisition, to be acquired by God as his peculiar possession. Comp. 1 Thessalonians 5:9; 2 Thessalonians 2:14, and περιποιεῖσθαι toacquire, Acts 20:28. The phrase καθαρίζειν λαὸν topurify the people, in lxx, Nehemiah 12:30; Acts href="/desk/?q=ac+21:20&sr=1">Acts 21:20; Acts 22:3; 1 Peter 3:13. Only here in Pastorals. In Paul, 1 Corinthians 14:12; Galatians 1:14. For the word as a title, see on the Canaanite, Matthew 10:4, and see on Mark 3:18. [source]