KJV: For they themselves shew of us what manner of entering in we had unto you, and how ye turned to God from idols to serve the living and true God;
YLT: for they themselves concerning us do declare what entrance we had unto you, and how ye did turn unto God from the idols, to serve a living and true God,
Darby: for they themselves relate concerning us what entering in we had to you, and how ye turned to God from idols to serve a living and true God,
ASV: For they themselves report concerning us what manner of entering in we had unto you; and how ye turned unto God from idols, to serve a living and true God,
| αὐτοὶ | They themselves |
|
Parse: Personal / Possessive Pronoun, Nominative Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
|
| περὶ | concerning |
|
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
|
| ἡμῶν | us |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
| ἀπαγγέλλουσιν | report |
|
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἀγγέλλω Sense: to bring tidings (from a person or a thing), bring word, report. |
|
| εἴσοδον | reception |
|
Parse: Noun, Accusative Feminine Singular Root: εἴσοδος Sense: an entrance. |
|
| ἔσχομεν | we had |
|
Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
|
| πῶς | how |
|
Parse: Conjunction Root: πῶς Sense: how, in what way. |
|
| ἐπεστρέψατε | you turned |
|
Parse: Verb, Aorist Indicative Active, 2nd Person Plural Root: ἐπιστρέφω Sense: transitively. |
|
| τὸν | - |
|
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεὸν | God |
|
Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| τῶν | - |
|
Parse: Article, Genitive Neuter Plural Root: ὁ Sense: this, that, these, etc. |
|
| εἰδώλων | idols |
|
Parse: Noun, Genitive Neuter Plural Root: εἴδωλον Sense: an image, likeness. |
|
| δουλεύειν | to serve |
|
Parse: Verb, Present Infinitive Active Root: δουλεύω Sense: to be a slave, serve, do service. |
|
| Θεῷ | [the] God |
|
Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
| ζῶντι | living |
|
Parse: Verb, Present Participle Active, Dative Masculine Singular Root: ζάω Sense: to live, breathe, be among the living (not lifeless, not dead). |
|
| ἀληθινῷ | TRUE |
|
Parse: Adjective, Dative Masculine Singular Root: ἀληθινός Sense: that which has not only the name and resemblance, but the real nature corresponding to the name, in every respect corresponding to the idea signified by the name, real, true genuine. |
|
Greek Commentary for 1 Thessalonians 1:9
The men of Macedonia, voluntarily. [source]
Linear present active indicative, keep on reporting. What manner of entering in (οποιαν εισοδον hopoian eisodon). What sort of entrance, qualitative relative in an indirect question. We had Second aorist active (ingressive) indicative of the common verb εχω echō And how (και πως kai pōs). Here the interrogative adverb πως pōs in this part of the indirect question. This part about “them” (you) as the first part about Paul. The verb επιστρεπω epistrephō is an old verb for turning and is common in the Acts for Gentiles turning to God, as here from idols, though not by Paul again in this sense. In Galatians 4:9 Paul uses it for turning to the weak and beggarly elements of Judaism. From idols Old word from ειδος eidos (figure) for image or likeness and then for the image of a heathen god (our idol). Common in the lxx in this sense. In Acts 14:15 Paul at Lystra urged the people to turn from these vain things to the living God No article, it is true, but should be translated “the living and true God” (cf. Acts 14:15). Not “dead” like the idols from which they turned, but alive and genuine (αλητινος alēthinos not αλητης alēthēs). [source]
What sort of entrance, qualitative relative in an indirect question. [source]
Second aorist active (ingressive) indicative of the common verb εχω echō And how (και πως kai pōs). Here the interrogative adverb πως pōs in this part of the indirect question. This part about “them” (you) as the first part about Paul. The verb επιστρεπω epistrephō is an old verb for turning and is common in the Acts for Gentiles turning to God, as here from idols, though not by Paul again in this sense. In Galatians 4:9 Paul uses it for turning to the weak and beggarly elements of Judaism. From idols Old word from ειδος eidos (figure) for image or likeness and then for the image of a heathen god (our idol). Common in the lxx in this sense. In Acts 14:15 Paul at Lystra urged the people to turn from these vain things to the living God No article, it is true, but should be translated “the living and true God” (cf. Acts 14:15). Not “dead” like the idols from which they turned, but alive and genuine (αλητινος alēthinos not αλητης alēthēs). [source]
Here the interrogative adverb πως pōs in this part of the indirect question. This part about “them” (you) as the first part about Paul. The verb επιστρεπω epistrephō is an old verb for turning and is common in the Acts for Gentiles turning to God, as here from idols, though not by Paul again in this sense. In Galatians 4:9 Paul uses it for turning to the weak and beggarly elements of Judaism. [source]
Old word from ειδος eidos (figure) for image or likeness and then for the image of a heathen god (our idol). Common in the lxx in this sense. In Acts 14:15 Paul at Lystra urged the people to turn from these vain things to the living God No article, it is true, but should be translated “the living and true God” (cf. Acts 14:15). Not “dead” like the idols from which they turned, but alive and genuine (αλητινος alēthinos not αλητης alēthēs). [source]
No article, it is true, but should be translated “the living and true God” (cf. Acts 14:15). Not “dead” like the idols from which they turned, but alive and genuine (αλητινος alēthinos not αλητης alēthēs). [source]
No article, it is true, but should be translated “the living and true God” (cf. Acts 14:15). Not “dead” like the idols from which they turned, but alive and genuine (αλητινος alēthinos not αλητης alēthēs). [source]
They themselves in contrast with we, 1 Thessalonians 1:8. We need not speak of anything: they themselves volunteer testimony to your faith. Shew, more correctly announce or report. [source]
See on 1 Corinthians 8:3. The word would indicate that the majority of the converts were heathen and not Jews. [source]
Comp. 1 Thessalonians 2:1. The thought of 1 Thessalonians 1:5is resumed. The repetition of the word in 1 Thessalonians 2:1, and of in vain in 1 Thessalonians 3:5, may point to expressions in a letter of the Thessalonians. [source]
The preposition combines with the sense of direction that of relation and intercourse. Comp. Matthew 13:56; Mark 9:16; John 1:1; Acts 3:25; Colossians 4:5; Hebrews 9:20. [source]
Comp. Acts 14:15. The exact phrase only here. The verb is common in lxx, with both κύριον Lordand θεὸν GodIdolsSee on 1 Corinthians 8:3. The word would indicate that the majority of the converts were heathen and not Jews. [source]
The only instance in N.T. of this collocation. It does not occur in O.T. For ἀληθινὸς genuinesee on John 1:9; see on John 4:37; see on John 7:28. Mostly in the Johannine writings. [source]
Reverse Greek Commentary Search for 1 Thessalonians 1:9
Wyc., very light (compare the Nicene creed, “very God of very God”). This epithet is applied to light only here and 1 John 2:8, and is almost confined to the writings of John. A different word, ἀληθής , also rendered true, occurs at John 3:33; John 5:31; John 8:13, and elsewhere. The difference is that ἀληθινόζ signifies true, as contrasted with false; while ἀληθινός signifies what is real, perfect, and substantial, as contrasted with what is fanciful, shadowy, counterfeit, or merely symbolic. Thus God is ἀληθής (John 3:33) in that He cannot lie. He is ἀληθινός (1 Thessalonians 1:9), as distinguished from idols. In Hebrews 8:2, the heavenly tabernacle is called ἀληθινή , as distinguished from the Mosaic tabernacle, which was a figure of the heavenly reality (Hebrews 9:24). Thus the expression true light denotes the realization of the original divine idea of the Light - the archetypal Light, as contrasted with all imperfect manifestations: “the Light which fulfilled all that had been promised by the preparatory, partial, even fictitious lights which had existed in the world before.”“Our little systems have their day;They have their day and cease to be: They are but broken lights of Thee,-DIVIDER- And Thou, O Lord, art more than they.”Tennyson, In Memoriam. [source]
Mercury, as the god of merchandise, was also the dispenser of food. “No one can read the speech without once more perceiving its subtle and inimitable coincidence with his (Paul's) thoughts and expressions. The rhythmic conclusion is not unaccordant with the style of his most elevated moods; and besides the appropriate appeal to God's natural gifts in a town not in itself unhappily situated, but surrounded by a waterless and treeless plain, we may naturally suppose that the 'filling our hearts with food and gladness' was suggested by the garlands and festive pomp which accompanied the bulls on which the people would afterward have made their common banquet” (Farrar, “Life and Work of Paul”). For the coincidences between this discourse and other utterances of Paul, compare Acts 14:15, and 1 Thessalonians 1:9; Acts 14:16, and Romans 3:25; Acts 17:30; Acts 14:17, and Romans 1:19, Romans 1:20. -DIVIDER- -DIVIDER- [source]
Compare 1 Thessalonians 1:9, where the same verb is used. [source]
First aorist active indicative of επιστρεπω epistrephō common verb to turn. The usual expression for Gentiles turning to the true God (Acts 14:15; Acts 15:3, Acts 15:19; Acts 26:18, Acts 26:20; 1 Thessalonians 1:9). Here “Lord” refers to “the Lord Jesus” as in Acts 11:20, though “the hand of the Lord” is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history. [source]
Literally, before the face of his entering in (here act of entrance as 1 Thessalonians 1:9, not the gate as in Hebrews 10:19). See Malachi 3:1 quoted in Matthew 11:10 (Luke 7:27) for this Hebrew phrase and also Luke 1:76. The baptism of repentance (βαπτισμα μετανοιας baptisma metanoias). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John‘s preaching in Mark 1:4; Luke 3:3. It is clear therefore that Paul understood John‘s ministry and message as did Peter (Acts 2:38; Acts 10:37). [source]
He boldly calls the worship of Jupiter and Mercury and all idols “vain” or empty things, pointing to the statues and the temple. Unto the living God (επι τεον ζωντα epi theon zōnta). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2 Corinthians 6:16; Romans 9:26). Who made The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts 17:24). Paul here quotes Psalm 146:6 and has Genesis 1:1 in mind. See also 1 Thessalonians 1:9 where a new allegiance is also claimed as here. [source]
The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts 17:24). Paul here quotes Psalm 146:6 and has Genesis 1:1 in mind. See also 1 Thessalonians 1:9 where a new allegiance is also claimed as here. [source]
Old adjective from ομοιος homoios (like) and πασχω paschō to experience. In the N.T. only here and James 5:17. It means “of like nature” more exactly and affected by like sensations, not “gods” at all. Their conduct was more serious than the obeisance of Cornelius to Peter (Acts 10:25.). υμιν Humin is associative instrumental case. And bring you good tidings (ευαγγελιζομενοι euaggelizomenoi). No “and” in the Greek, just the present middle participle, “gospelizing you.” They are not gods, but evangelists. Here we have Paul‘s message to a pagan audience without the Jewish environment and he makes the same line of argument seen in Acts 17:21-32; Romans 1:18-23. At Antioch in Pisidia we saw Paul‘s line of approach to Jews and proselytes (Acts 13:16-41). That ye should turn from these vain things He boldly calls the worship of Jupiter and Mercury and all idols “vain” or empty things, pointing to the statues and the temple. Unto the living God (επι τεον ζωντα epi theon zōnta). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2 Corinthians 6:16; Romans 9:26). Who made The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts 17:24). Paul here quotes Psalm 146:6 and has Genesis 1:1 in mind. See also 1 Thessalonians 1:9 where a new allegiance is also claimed as here. [source]
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]
Probably correct translation, though no copula is expressed. On ειδωλον eidōlon (from ειδος eidos), old word, see note on Acts 7:41; note on Acts 15:20; note on 1 Thessalonians 1:9. The idol was a mere picture or symbol of a god. If the god has no existence, the idol is a non-entity. This Gentile Christians had come to know as Jews and Jewish Christians already knew. [source]
Literally, “What sort they once were.” Hopoioi is a qualitative word (1 Thessalonians 1:9; 1 Corinthians 3:13; James 1:24). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of δε de (but) in Galatians 2:6 seems to make a contrast between the three leaders and the pleaders for compromise in Galatians 2:4. They, I say, imparted nothing to me He starts over again after the two parentheses and drops the construction απο των δοκουντων apo tōn dokountōn and changes the construction (anacoluthon) to οι δοκουντες hoi dokountes (nominative case), the men of reputation and influences whom he names in Galatians 2:8. See the same verb in Galatians 1:16. They added nothing in the conference to me. The compromisers tried to win them, but they finally came over to my view. Paul won his point, when he persuaded Peter, James, and John to agree with him and Barnabas in their contention for freedom for the Gentile Christians from the bondage of the Mosaic ceremonial law. [source]
is a qualitative word (1 Thessalonians 1:9; 1 Corinthians 3:13; James 1:24). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of δε de (but) in Galatians 2:6 seems to make a contrast between the three leaders and the pleaders for compromise in Galatians 2:4. [source]
Rev., better, a door for the world. Compare 1 Corinthians 16:9; 2 Corinthians 2:12; Revelation 3:8. See also entering in, 1 Thessalonians 1:9; 1 Thessalonians 2:1. And the parallel passage, Ephesians 6:19. There may be an allusion to a release from imprisonment. [source]
Const. with we waxed bold. Their boldness was not mere natural courage, but was inspired by God. There is a slight emphasis on our God, as contrasted with the idols from which they had turned (1Thessalonians href="/desk/?q=1th+1:9&sr=1">1 Thessalonians 1:9). The phrase only here in N.T. [source]
This explanatory γαρ gar takes up in 1 Thessalonians 2:1-12 the allusion in 1 Thessalonians 1:9 about the “report” concerning the entrance Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the οτι ου κενη γεγονεν hoti clause that it hath not been found vain Literally, that it has not become empty. Second perfect active (completed state) of Κενος ginomai Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: Non inanis, sed plena virtutis. Cf. 1 Thessalonians 1:5. ματαιος Kenos is hollow, empty, while κενον το κηρυγμα mataios is fruitless, ineffective. In 1 Corinthians 15:14, 1 Corinthians 15:17 Paul speaks of ματαια η πιστις kenon to kērugma (empty the preaching) and mataia hē pistis (vain the faith). One easily leads to the other. [source]
See on 1 Thessalonians 1:9, and additional note. [source]
A.V. is wrong. Ἐξελθεῖν togo out should be construed with ὑπήκουσεν obeyedand καλούμενος beingcalled is to be taken absolutely. Καλούμενος , the present participle, indicates Abraham's immediate obedience to the call: while he was yet being called. Rend. “when he was called obeyed to go out.” The infinitive explains the more general obeyed, by specifying that in which his obedience was shown. For the construction, see Acts 15:10; 1 Thessalonians 1:9; Hebrews 5:5. For the narrative, see Genesis 12:1-6, and comp. Acts 7:2-5. [source]
Because of the argument already made about the difficulty of the subject and the dulness of the readers. Let us cease to speak Second aorist active participle of απιημι aphiēmi to leave off or behind. Of the first principles of Christ Objective genitive Χριστου Christou (about Christ). “Leaving behind the discussion of the beginning about Christ,” another way of saying again τα στοιχεια της αρχης των λογιων του τεου ta stoicheia tēs archēs tōn logiōn tou theou of Hebrews 5:12. And press on Volitive present subjunctive passive, “Let us be borne on” (both the writer and the readers). The Pythagorean Schools use περωμετα pherōmetha in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of απεντες περωμετα aphentes pherōmetha (Eurip., Androm. 393, for instance). Unto perfection Old word from τελειος teleios mature, adults as in Hebrews 5:14. Only twice in N.T. (here and Colossians 3:14). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. Not laying again the foundation The regular idiom for laying down the foundation of a building The metaphor is common (1 Corinthians 3:11) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the “foundation,” though the accusative διδαχην didachēn in apposition with τεμελιον themelion may mean that there are only four included in the τεμελιον themelion Two are qualitative genitives after τεμελιον themelion What is meant by “dead works” There are frequent allusions to the deadening power of sin (James 2:17, James 2:26; John 7:25; Romans 6:1, Romans 6:11; Romans 7:8; Colossians 2:13; Ephesians 2:1, Ephesians 2:5). The use of repentance and faith together occurs also elsewhere (Mark 1:15; Acts 20:21; 1 Thessalonians 1:9). [source]
Neuter plural reflexive because of τεκνια teknia The active voice πυλασσετε phulassete with the reflexive accents the need of effort on their part. Idolatry was everywhere and the peril was great. See Acts 7:41: 1 Thessalonians 1:9 for this word. [source]