KJV: For what is our hope, or joy, or crown of rejoicing? Are not even ye in the presence of our Lord Jesus Christ at his coming?
YLT: for what is our hope, or joy, or crown of rejoicing? are not even ye before our Lord Jesus Christ in his presence?
Darby: For what is our hope, or joy, or crown of boasting? are not ye also before our Lord Jesus at his coming?
ASV: For what is our hope, or joy, or crown of glorying? Are not even ye, before our Lord Jesus at his coming?
| τίς | Who [is] |
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Parse: Interrogative / Indefinite Pronoun, Nominative Feminine Singular Root: τίς Sense: who, which, what. |
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| ἡμῶν | our |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| ἐλπὶς | hope |
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Parse: Noun, Nominative Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
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| χαρὰ | joy |
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Parse: Noun, Nominative Feminine Singular Root: χαρά Sense: joy, gladness. |
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| στέφανος | crown |
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Parse: Noun, Nominative Masculine Singular Root: στέφανοσ2 Sense: a crown. |
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| καυχήσεως | of boasting |
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Parse: Noun, Genitive Feminine Singular Root: καύχησις Sense: the act of glorying. |
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| οὐχὶ | [are] not |
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Parse: IntPrtcl Root: οὐχί Sense: not, by no means, not at all. |
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| καὶ | even |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| ἔμπροσθεν | before |
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Parse: Preposition Root: ἔμπροσθεν Sense: in front, before. |
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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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| ἐν | at |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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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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| αὐτοῦ | His |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| παρουσίᾳ | coming |
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Parse: Noun, Dative Feminine Singular Root: παρουσία Sense: presence. |
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Greek Commentary for 1 Thessalonians 2:19
When a king or conqueror came on a visit he was given a chaplet of glorying. Paul is answering the insinuation that he did not really wish to come. [source]
This word παρουσια parousia is untechnical (just presence from παρειμι pareimi) in 2 Thessalonians 2:9; 1 Corinthians 16:17; 2 Corinthians 7:6.; 2 Corinthians 10:10; Philemon 1:26; Philemon 2:12. But here (also 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23; 2 Thessalonians 2:1, 2 Thessalonians 2:8; 1 Corinthians 15:23) we have the technical sense of the second coming of Christ. Deissmann (Light from the Ancient East, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his “crown of coming.” The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes. [source]
Used of the object of hope, as Colossians 1:5; 1 Timothy 1:1; Hebrews 6:18. [source]
Comp. Philemon 4:1. The phrase crown of rejoicing or boasting, in Proverbs 16:31; Ezekiel 16:12; Ezekiel 23:42. Comp. Isaiah 62:3, στέφανος κάλλους crownof beauty, and Soph. Aj. 465, στέφ εὐκλείας crownof renown. The Thessalonians were “a chaplet of victory of which Paul might justly make his boast in the day of the Lord” (Ellicott). For στέφανος see on Revelation 4:4. [source]
See on Matthew 24:8, and see on ἐπιφάνεια appearing 1 Timothy 6:14and see on 2 Thessalonians 2:8. [source]
Reverse Greek Commentary Search for 1 Thessalonians 2:19
The word παρουσια parousia was the technical word “for the arrival or visit of the king or emperor” and can be traced from the Ptolemaic period into the second century a.d. (Deissmann, Light from the Ancient East, p. 368). “Advent-coins were struck after a parousia of the emperor.” Paul is only discussing “those that are Christ‘s” (1 Corinthians 3:23; Galatians 5:24) and so says nothing about judgment (cf. 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23). [source]
No word for “I protest.” Paul takes solemn oath by the use of νη nē (common in Attic) with the accusative. Only here in N.T., but in lxx (Genesis 42:15f.). For other solemn oaths by Paul see 2 Corinthians 1:18; 2 Corinthians 1:23; 2 Corinthians 11:10.; 2 Corinthians 11:31; Romans 9:1. For καυχησις kauchēsis see note on 1 Thessalonians 2:19. The possessive pronoun (υμετεραν humeteran) is objective as εμην emēn in 1 Corinthians 11:24. [source]
Gracious acknowledgment (second aorist active indicative of επιγνωσκω epignōskō) to the original Pauline party (1 Corinthians 1:12; 1 Corinthians 3:4) that he had seemed to care so little for them. And now in his hour of victory he shows that, if he is their ground of glorying, they are his also (cf. 1 Thessalonians 2:19.; Philemon 2:16).sa120 [source]
Nearly the same phrase occurs 1 Thessalonians 2:19. The Philippian converts are his chaplet of victory, showing that he has not run in vain, Phlippians 2:16. For crown, see on Revelation 4:4; see on 1 Peter 5:4. [source]
Const. with remembering, and comp. 1 Thessalonians 2:19; 1 Thessalonians 3:9. [source]
First aorist active optative in a wish for the future. New verb in lxx and N.T. for the old αγιζω hagizō to render or to declare holy Predicate adjective in plural (ολος holos whole, τελος telos end), not adverb ολοτελως holotelōs Late word in Plutarch, Hexapla, and in inscription a.d. 67 (Moulton and Milligan, Vocabulary). Here alone in N.T. Here it means the whole of each of you, every part of each of you, “through and through” (Luther), qualitatively rather than quantitatively. Your spirit and soul and body Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul‘s Epistles. Both believers and unbelievers have an inner man (soul πσυχη psuchē mind νους nous heart καρδια kardia the inward man ο εσω αντρωπος ho esō anthrōpos) and the outer man But the believer has the Holy Spirit of God, the renewed spirit of man (1 Corinthians 2:11; Romans 8:9-11). Be preserved entire (ολοκληρον holoklēron tērētheiē). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as “an undivided whole” (Frame), prayer for the consecration of both body and soul (cf. 1 Corinthians 6). The adjective ολος holoklēron is in predicate and is an old form and means complete in all its parts (κληρος holos whole, Τελειος klēros lot or part). There is to be no deficiency in any part. τελος Teleios (from αμεμπτως telos end) means final perfection. Without blame Old adverb Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. At the coming (en tēi parousiāi). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1 Thessalonians 2:19). [source]
Old adverb Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. At the coming (en tēi parousiāi). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1 Thessalonians 2:19). [source]
The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1 Thessalonians 2:19). [source]
Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul‘s Epistles. Both believers and unbelievers have an inner man (soul πσυχη psuchē mind νους nous heart καρδια kardia the inward man ο εσω αντρωπος ho esō anthrōpos) and the outer man But the believer has the Holy Spirit of God, the renewed spirit of man (1 Corinthians 2:11; Romans 8:9-11). Be preserved entire (ολοκληρον holoklēron tērētheiē). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as “an undivided whole” (Frame), prayer for the consecration of both body and soul (cf. 1 Corinthians 6). The adjective ολος holoklēron is in predicate and is an old form and means complete in all its parts (κληρος holos whole, Τελειος klēros lot or part). There is to be no deficiency in any part. τελος Teleios (from αμεμπτως telos end) means final perfection. Without blame Old adverb Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. At the coming (en tēi parousiāi). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see note on 1 Thessalonians 2:19). [source]
Here the Παρουσια Parousia (1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 5:23) is pictured as a Revelation (Un-veiling, αποκαλυπσις apȯkalupsis) of the Messiah as in 1 Corinthians 1:7, 1 Peter 1:7, 1 Peter 1:13 (cf. Luke 17:30). At this Unveiling of the Messiah there will come the recompense (2 Thessalonians 1:6) to the persecutors and the rest from the persecutions. This Revelation will be from heaven In Acts 7:30 the text is flame of fire where πυρος puros is genitive (like Isaiah 66:15) rather than πλογος phlogos as here (Exodus 3:2). [source]
Frequent in N.T., especially Luke and Revelation. It occurs 31 times in the phrases ἐνώπιον τοῦ Θεοῦ inthe sight of God, and ἐνώπιον κυρίου inthe sight of the Lord. olxx. Comp. ἔμπροσθεν τοῦ Θεοῦ before God. Acts 10:4; 1 Thessalonians 1:3; 1 Thessalonians 2:19; 1 Thessalonians 3:9, 1 Thessalonians 3:13. Not in Pastorals, and by Paul only 1Thessalonians the difference is trifling. Comp. 1 John 3:19and 1 John 3:22. [source]
The combination confidence and rejoicing N.T.oRejoicing or boasting of hope N.T.obut comp. 1 Thessalonians 2:19. For παρρησία confidencesee on 1 Timothy 3:13. The entire group of words, καύχημα groundof glorying, καύχησις actof glorying, and καυχᾶσθαι toglory, is peculiarly Pauline. Outside of the Pauline letters καυχᾶσθαι occurs only James 1:9; James 4:16; καύχησις only James 4:16; and καύχημα only here. The thought here is that the condition of being and continuing the house of God is the holding fast of the hope in Christ ( ἐλπίδος of the object of hope) and in the consummation of God's kingdom in him; making these the ground of boasting, exultantly confessing and proclaiming this hope. There must be, not only confidence, but joyful confidence. Comp. Romans 5:3; Ephesians 3:12, Ephesians 3:13; Philemon 3:3. [source]
Act of glorying, late word from καυχαομαι kauchaomai good if for Christ (1 Thessalonians 2:19), bad if for self as here. [source]
The second coming of Christ he means, the regular phrase here and in James 5:8 for that idea (Matthew 24:3, Matthew 24:37, Matthew 24:39; 1 Thessalonians 2:19, etc.).The husbandman (γη εργω ho geōrgos). The worker in the ground (εκδεχεται gēεκδεχομαι ergō) as in Matthew 21:33.Waiteth for Present middle indicative of τιμη ekdechomai old verb for eager expectation as in Acts 17:16.Precious (μακροτυμων επ αυτωι timion). Old adjective from μακροτυμεω timē (honor, price), dear to the farmer because of his toil for it. See 1 Peter 1:19.Being patient over it Present active participle of εως makrothumeō just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. Luke 18:7 of God).Until it receive (λαμβανω heōs labēi). Temporal clause of the future with προμον και οπσιμον heōs and the second aorist active subjunctive of υετον lambanō vividly describing the farmer‘s hopes and patience.The early and latter rain The word for rain (πρω hueton Acts 14:17) is absent from the best MSS. The adjective προμος pro(from πρως prōearly) occurs here only in N.T., though old in the form οπσιμον proand οπσε prōSee Deuteronomy 11:14; Jeremiah 5:24, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (opsimon from opse late, here only in N.T.) in April and May for maturing the grain. [source]
Rev., rightly, “the crown.” See on 1 Peter 5:4; see on James 1:12. Crown is used with a variety of words: crown of righteousness (2 Timothy 4:8); glory (1 Peter 5:4); beauty Isaiah 62:3, Sept., A.V., glory ); pride (Isaiah 28:1); rejoicing (1 Thessalonians 2:19). [source]