KJV: But even after that we had suffered before, and were shamefully entreated, as ye know, at Philippi, we were bold in our God to speak unto you the gospel of God with much contention.
YLT: but having both suffered before, and having been injuriously treated (as ye have known) in Philippi, we were bold in our God to speak unto you the good news of God in much conflict,
Darby: but, having suffered before and been insulted, even as ye know, in Philippi, we were bold in our God to speak unto you the glad tidings of God with much earnest striving.
ASV: but having suffered before and been shamefully treated, as ye know, at Philippi, we waxed bold in our God to speak unto you the gospel of God in much conflict.
| προπαθόντες | having previously suffered |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: προπάσχω Sense: to suffer before. |
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| ὑβρισθέντες | having been mistreated |
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Parse: Verb, Aorist Participle Passive, Nominative Masculine Plural Root: ὑβρίζω Sense: to be insolent, to behave insolently, wantonly, outrageously. |
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| καθὼς | just as |
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Parse: Adverb Root: καθώς Sense: according as. |
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| οἴδατε | you know |
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Parse: Verb, Perfect Indicative Active, 2nd Person Plural Root: οἶδα Sense: to see. |
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| Φιλίπποις | Philippi |
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Parse: Noun, Dative Masculine Plural Root: Φίλιπποι Sense: a city of Macedonia located on or near the northern coast of the Aegean Sea, between the rivers Strymon and Nestus, and the cities Neapolis and Amphipolis. |
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| ἐπαρρησιασάμεθα | we had boldness |
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Parse: Verb, Aorist Indicative Middle, 1st Person Plural Root: παρρησιάζομαι Sense: to use freedom in speaking, be free spoken. |
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| Θεῷ | God |
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Parse: Noun, Dative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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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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| 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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| εὐαγγέλιον | gospel |
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Parse: Noun, Accusative Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of 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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| ἐν | amid |
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Parse: Preposition Root: ἐν Sense: in, by, with etc. |
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| πολλῷ | much |
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Parse: Adjective, Dative Masculine Singular Root: πολύς Sense: many, much, large. |
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| ἀγῶνι | conflict |
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Parse: Noun, Dative Masculine Singular Root: ἀγών Sense: an assembly,. |
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Greek Commentary for 1 Thessalonians 2:2
Strong adversative αλλα alla antithesis to κενη kenē Appeal to his personal experiences in Thessalonica known to them (as ye know, κατως οιδατε kathōs oidate). Second aorist active participle of προπασχω propaschō old compound verb, but here alone in the N.T. The force of προ prȯ (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt). [source]
First aorist passive participle of υβριζω hubrizō old verb, to treat insolently. “More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen” (Milligan), for which account see notes on Acts 16:16-40, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom. We waxed bold in our God (επαρρησιασαμετα εν τωι τεωι ημων eparrēsiasametha en tōi theōi hēmōn). Ingressive first aorist middle of παρρησιαζομαι parrēsiazomai old deponent verb from παρρησια parrēsia (full story, παν ρησια pan-, παρρησιαζομενος λαλω rēsia). In his reply to Festus (Acts 26:26) Paul uses επαρρησιασαμετα λαλησαι parrēsiazomenos lalō being bold I speak, while here he has we waxed bold to speak (προς υμας eparrēsiasametha lalēsai). The insult in Philippi did not close Paul‘s mouth, but had precisely the opposite effect “in our God.” It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, unto you (το ευαγγελιον του τεου εν πολλωι αγωνι pros humās), be the consequences what they might, the gospel of God in much conflict, (αγων to euaggelion tou theou en pollōi agōni). This figure of the athletic games (agōn) may refer to outward conflict like Philemon 1:30 or inward anxiety (Colossians 2:1). He had both in Thessalonica. [source]
Ingressive first aorist middle of παρρησιαζομαι parrēsiazomai old deponent verb from παρρησια parrēsia (full story, παν ρησια pan-, παρρησιαζομενος λαλω rēsia). In his reply to Festus (Acts 26:26) Paul uses επαρρησιασαμετα λαλησαι parrēsiazomenos lalō being bold I speak, while here he has we waxed bold to speak The insult in Philippi did not close Paul‘s mouth, but had precisely the opposite effect “in our God.” It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, unto you This figure of the athletic games He had both in Thessalonica. [source]
N.T.oAlthough we had suffered. [source]
Comp. Luke href="/desk/?q=lu+18:32&sr=1">Luke 18:32; Acts 14:5. This may have been added because προπαθόντες alone might denote the experience of something good; but it is more probably intended as an expansion and illustration of that word. Paul's sensitiveness to personal indignity appears in the narrative in 1Thessalonians href="/desk/?q=1th+1:5&sr=1">1 Thessalonians 1:5, 1 Thessalonians 1:8; 1 Thessalonians 2:1, 1 Thessalonians 2:5, 1 Thessalonians 2:10, 1 Thessalonians 2:11; 1 Thessalonians 3:3, 1 Thessalonians 3:4, 1 Thessalonians 3:12; 1 Thessalonians 4:1, 1 Thessalonians 4:2, 1 Thessalonians 4:6, 1 Thessalonians 4:11; 1 Thessalonians 5:1, 1 Thessalonians 5:11; 2 Thessalonians 2:16; 2 Thessalonians 3:1, 2 Thessalonians 3:2. [source]
See Philemon href="/desk/?q=phm+1:1&sr=1">Philemon 1:1. [source]
Only once elsewhere in Paul, Ephesians 6:20. Frequent in Acts. Always in N.T. in connection with speaking. Derived from πᾶν everyand ῥῆσις speakingHence παρρησία boldnessbold speaking out of every word. The noun is very often used adverbially, as παρρησίᾳ boldlyor openly, Mark 8:32; see also John 18:20. In Acts always μετὰ παρρησίας withboldness, comp. Hebrews 4:16. Ἑν παρρησίᾳ inboldness, John 7:4; John 16:29; Ephesians 6:19; Philemon 1:20. Both the verb and the noun are found in lxx. See Leviticus 26:13; Proverbs 10:10; Wisd. 5:1; Sirach 6:11. [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]
For the phrase see Mark 1:14; Romans 1:1; Romans 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:8, 1 Thessalonians 2:9; 1 Peter 4:17. It points to the monotheistic character of the gospel. [source]
Better conflict. Comp. Colossians 2:1; Philemon 1:27; 1 Timothy 6:12; Hebrews 12:1. Ἁγὼν originally of a contest in the arena; but it is used of any struggle, outward or inward. [source]
Reverse Greek Commentary Search for 1 Thessalonians 2:2
Because the lawyers (scribes) were usually Pharisees. The verb υβριζω hubrizō is an old one and common for outrageous treatment, a positive insult (so Luke 18:32; Matthew 22:6; Acts 14;5; 1 Thessalonians 2:2). So Jesus proceeds to give the lawyers three woes as he had done to the Pharisees. [source]
Opening the Scriptures, Luke means, as made plain by the mission and message of Jesus, the same word One cannot refrain from saying that such exposition of the Scriptures as Jesus and Paul gave would lead to more opening of mind and heart. Paul was not only “expounding” the Scriptures, he was also “propounding” (the old meaning of “allege”) his doctrine or setting forth alongside the Scriptures (παρατιτεμενος parȧtithemenos), quoting the Scripture to prove his contention which was made in much conflict (1 Thessalonians 2:2), probably in the midst of heated discussion by the opposing rabbis who were anything but convinced by Paul‘s powerful arguments, for the Cross was a stumbling-block to the Jews (1 Corinthians 1:23). [source]
Paul‘s work had not been in vain in Thessalonica (1 Thessalonians 1:7.; 1 Thessalonians 2:13, 1 Thessalonians 2:20). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem (Acts 20:4) and Aristarchus will go on with him to Rome (Acts 27:2). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger. After his departure severe persecution came to the Christians in Thessalonica (1 Thessalonians 2:14; 1 Thessalonians 3:1-5; 2 Thessalonians 1:6). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people. [source]
In the mystery of the gospel. This is probably a second purpose See note on 1 Thessalonians 2:2. See note on Colossians 4:4 for “as I ought.” [source]
In his sufferings at Philippi, 1Thessalonians href="/desk/?q=1th+2:2&sr=1">1 Thessalonians 2:2. [source]
Athletic or gladiatorial contest as in 1 Timothy 6:12; 2 Timothy 4:7. The Philippians saw Paul suffer (Acts 16:19-40; 1 Thessalonians 2:2) as now they have heard about it in Rome. [source]
From ἀγών originally an assembly, a place of assembly, especially for viewing the games. Hence the contest itself, the word being united with different adjectives indicating the character of the contest, as ἱππικός ofhorses; γυμνικός gymnastic μουσικός ofmusic; χάλκεος , where the prize is a brazen shield, etc. Generally, any struggle or trial. Hence the verb means to enter a contest, to contend, to struggle. The metaphor is a favorite one with Paul, and, with the exception of three instances (Luke 13:24; John 18:36; Hebrews 12:1), the words ἀγών contestand ἀγωνίζομαι tocontend are found only in his writings. See 1 Timothy 6:12; 2 Timothy 4:7; 1 Corinthians 9:25(note); 1 Thessalonians 2:2. [source]
The phrase in Paul only in these Epistles. Comp. 2Thessalonians href="/desk/?q=2th+3:1&sr=1">2 Thessalonians 3:1; 1 Thessalonians 4:15. Comparatively frequent in Acts. Paul has λόγος Θεοῦ or τοῦ Θεοῦ wordof God, eight times, and λόγος τοῦ χριστοῦ wordof the Christ, once, Colossians 3:16. The meaning here is the gospel, regarded either as the message proceeding from the Lord, or concerning him. It is the εὐαγγέλιον θεοῦ thegospel of God: see 1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9; Romans 1:1; Romans 15:16; 2 Corinthians 11:7. As Professor Sanday remarks on Romans 1:1, “it is probably a mistake in these cases to restrict the force of the genitive to one particular aspect: all aspects are included in which the gospel is in any way related to God and Christ.” [source]
Literally, in speech of flattery or fawning. Old word, only here in N.T., from κολακς kolaks a flatterer. An Epicurean, Philodemus, wrote a work Περι Κολακειας Peri Kolakeias (Concerning Flattery). Milligan (Vocabulary, etc.) speaks of “the selfish conduct of too many of the rhetoricians of the day,” conduct extremely repugnant to Paul. The third time (1 Thessalonians 2:1, 1 Thessalonians 2:2, 1 Thessalonians 2:5) he appeals to their knowledge of his work in Thessalonica. Frame suggests “cajolery.” [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]
Neither βλάσφημος nor διώκτης is used by Paul. Βλάσφημος in Acts 7:11; 2 Peter 2:11; διώκτης N.T.o ὑβριστής in Romans 1:30only; often in lxx. See on blasphemy Mark 7:22, and comp. 1 Corinthians 10:30. Ὑβριστής is one whose insolence and contempt of others break forth in wanton and outrageous acts. Paul was ὑβριστής when he persecuted the church. He was ὑβρισθείς shamefullyentreated at Philippi (1 Thessalonians 2:2). Christ prophesies that the Son of man shall be shamefully entreated ( ὑβρισθήσεται , Luke 18:32). Similar regretful references of Paul to his former career appear in Acts 22:4; Galatians 1:13, Galatians 1:23. Such a passage may have occurred in some Pauline letters to which this writer had access, or it may be an imitation. [source]
For a good fight rend. the good fight. For the phrase, see on 1 Timothy 6:12. Comp. Philemon 1:27, Philemon 1:30; 1 Corinthians 9:25; Colossians 2:1; 1 Thessalonians 2:2; Ephesians 6:11ff. [source]