1 Thessalonians 2:10

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1 Thessalonians 2:10 in Multiple Translations

Berean Standard Bible BSB

You are witnesses, and so is God, of how holy, righteous, and blameless our conduct was among you who believed.

King James Version KJV

Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe:

American Standard Version ASV

Ye are witnesses, and God also, how holily and righteously and unblamably we behaved ourselves toward you that believe:

Bible in Basic English BBE

You are witnesses, with God, how holy and upright and free from all evil was our way of life among you who have faith;

Free Bible Version FBV

You yourselves can testify as to how we acted, and God can too—how we treated you believers with a holy attitude, fairly and blamelessly.

Geneva Bible 1599 GNV

Ye are witnesses, and God also, how holily, and iustly, and vnblameably we behaued our selues among you that beleeue.

Young's Literal Translation YLT

ye [are] witnesses — God also — how kindly and righteously, and blamelessly to you who believe we became,

World English Bible WEB

You are witnesses with God how holy, righteously, and blamelessly we behaved ourselves toward you who believe.

Noah Webster Bible WBS

Ye are witnesses, and God also , how holily, and justly, and unblamably we behaved ourselves among you that believe:

Douay-Rheims 1899 DRV

You are witnesses, and God also, how holily, and justly, and without blame, we have been to you that have believed:

Translation for Translators T4T

You know that it is true, and God knows that it is true, that we conducted our lives in a very pure, right, and faultless [DOU] manner toward you believers.

Plain English Version PEV

While we were with you mob, we only did things that made God happy. We did things that are good and right. You know that, and God knows it too.

Study Highlights

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Berean Amplified Bible — 1 Thessalonians 2:10

BAB

Word Study

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1 Thessalonians 2:10 Interlinear (Deep Study)

BIB

GRK υμεις μαρτυρες και ο θεος ως οσιως και δικαιως και αμεμπτως υμιν τοις πιστευουσιν εγενηθημεν

υμεις su G4771 you Pron-2NP

μαρτυρες martus G3144 witness Noun-NPM

και kai G2532 and Conj

ο ho G3588 the/this/who Art-NSM

θεος theos G2316 God Noun-NSM

ως hōs G5613 as/when Adv

οσιως hosiōs G3743 devoutly Adv

και kai G2532 and Conj

δικαιως dikaiōs G1346 rightly Adv

και kai G2532 and Conj

αμεμπτως amemptōs G274 blamelessly Adv

υμιν su G4771 you Pron-2DP

τοις ho G3588 the/this/who Art-DPM

πιστευουσιν pisteuō G4100 to trust (in) Verb-PAP-DPM

εγενηθημεν ginomai G1096 to be Verb-AOI-1P

Greek Word Study

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Greek Word Reference — 1 Thessalonians 2:10

υμεις su G4771 "you" Pron-2NP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

μαρτυρες martus G3144 "witness" Noun-NPM

This word means a witness, someone who sees or experiences something and can testify to it. In the Bible, it appears in Matthew 18:16 and Acts 10:41. It can also refer to a martyr.

Definition: μάρτυς (Æolic μάρτυρ), -υρος, ὁ (also ἡ), [in LXX for עֵד ;] a witness: Act.10:41, 1Ti.6:12, 2Ti.2:2, Heb.12:1 (Westc., in l); in forensic sense, Mat.18:16 26:65, Mrk.14:63, Act.6:13 7:58, 2Co.13:1, 1Ti.5:19, Heb.10:28; with genitive obj., Luk.24:48, Act.1:22 2:32 3:15 5:32 10:39 26:16, 1Pe.5:1; with genitive poss., Act.1:8 13:31, Rev.11:3; with dative of person(s), Luk.11:48, Act.22:15; of Christ, Rev.1:5 3:14; of God, Rom.1:9, 2Co.1:23, Php.1:8, 1Th.2:5 2:10; of those who have witnessed for Christ by their death (in later Xn. lit., martyr: Swete, Ap., 35), Act.22:20, Rev.2:13 17:6.† (AS)

Usage: Occurs in 34 NT verses. KJV: martyr, record, witness See also: 1 Peter 5:1; Acts 13:31; Hebrews 10:28.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεος theos G2316 "God" Noun-NSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

ως hōs G5613 "as/when" Adv

This word means as or when, showing a comparison or timing. It's used in many verses, like Mark 4:26 and 1 Corinthians 3:15, to show how things are done. It helps explain how or when something happens.

Definition: ὡς, adverbial form of the relative pron. ὅς, ἥ, ὅ. __I. As relat. adv. of manner, as, like as, just as, even as; __1. with a demonstrative, like οὕτως, expressed or understood: οὕτως . . . ὡς, Mrk.4:26, 1Co.3:15, Eph.5:28, Jas.2:12, al.; ὡς . . . οὕτως, Act.8:32, 1Co.7:17, al.; elliptically (sc. οὕτως, οὕτω), with nom., Mat.6:29, al.; with accusative, Mat.19:19, Mrk.12:31, al.; with prep., Mat.26:55, Mrk.14:48, Luk.22:52, Jhn.7:10, al.; with verb., Jhn.15:6, 2Co.3:1, Eph.2:3, 1Th.5:6, al.; with ptcp. (the ptcp. however not having the special force wh. it has in cl.; see Bl., §73, 5; 74, 6), Mat.7:29, Mrk.1:22, Heb.13:17, al.; freq implying opinion or belief, Rom.9:32; so esp, with genitive absol., 1Co.4:18, 2Co.5:20, 1Pe.4:12, 2Pe.1:3. __2. Before numerals, about, nearly: Mrk.5:13, Jhn.1:40, Act.5:7, al. __3. Before adjectives and adverbs, how: Rom.10:15 11:33, 1Th.2:10; with superl., ὡς τάχιστα, as quickly as possible, Act.17:15. __II. As conjunction; __1. temporal, __(a) as, when, since: Mrk.9:21 14:72, Luk.1:23, Jhn.2:9, al.; __(b) while, when, as long as: Luk.12:58, Jhn.12:36, Gal.6:10 (Field, Notes, 191); ὡς ἄν (M, Pr., 167, and see: ἄν), Rom.15:24, 1Co.11:34, Php.2:23. __2. Final, in order that; with inf., in order to (M, Pr., 204n), Luk.9:52, Act.20:24, Heb.7:9. (AS)

Usage: Occurs in 436 NT verses. KJV: about, after (that), (according) as (it had been, it were), as soon (as), even as (like), for, how (greatly), like (as, unto), since, so (that), that, to wit, unto, when(-soever), while, X with all speed See also: 1 Corinthians 3:1; 2 Timothy 1:3; 1 Peter 1:14.

οσιως hosiōs G3743 "devoutly" Adv

To act devoutly means to behave in a holy and pious way, as seen in 1 Thessalonians 2:10. It's about living a life that is pleasing to God.

Definition: ὁσίως (ὅσιος), adv., [in LXX: 3Ki.8:61, Wis.6:10 * ;] piously, holily: ὁ. καὶ δικαίως κ. ἀμέμπτως (on the distinction here between these synonyms, see M, Th., 24 f.), 1Th.2:10.† (AS)

Usage: Occurs in 1 NT verses. KJV: holily See also: 1 Thessalonians 2:10.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

δικαιως dikaiōs G1346 "rightly" Adv

To act rightly means to do things in a fair and just way, like living a righteous life as in 1 Corinthians 15:34. It can also mean doing something justly, as in Luke 23:41.

Definition: δικαίως adv. (δίκαιος, which see), [in LXX for צֶדֶק, etc. ;] __1. righteously: 1Co.15:34, 1Th.2:10, Tit.2:12. __2. justly: Luk.23:41, 1Pe.2:23.† (AS)

Usage: Occurs in 5 NT verses. KJV: justly, (to) righteously(-ness) See also: 1 Corinthians 15:34; 1 Thessalonians 2:10; 1 Peter 2:23.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

αμεμπτως amemptōs G274 "blamelessly" Adv

Means blamelessly or faultlessly, used in 1 Thessalonians 2:10 and 5:23 to describe living a life without fault or guilt.

Definition: ἀ-μέμπτως, adv. (ἄμεμπτος), [in LXX: Est.3:13 * ;] blamelessly (Lft., Notes, 28, 89; MM, VGT, see word -ος): 1Th.2:10 3:13 WH mg., 5:23.† (AS)

Usage: Occurs in 2 NT verses. KJV: blameless, unblamably See also: 1 Thessalonians 2:10; 1 Thessalonians 5:23.

υμιν su G4771 "you" Pron-2DP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

τοις ho G3588 "the/this/who" Art-DPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πιστευουσιν pisteuō G4100 "to trust (in)" Verb-PAP-DPM

To believe or trust in someone, like having faith in Jesus Christ, is what this word means. It's used in Matthew 24:23 and Mark 13:21, showing trust in God's power and promises.

Definition: πιστεύω, [in LXX chiefly for אמן hi. ;] __1. intrans., to have faith (in), to believe; in cl., with accusative, dative, in NT also with prep, (on the significance of the various constructions, see M, Pr., 67f.; Vau. on Rom.4:5; Ellic. on 1Ti.1:16; Abbott, JV, 19-80): absol., Mat.24:23, 26 Mrk.13:21, 1Co.11:18; with accusative of thing(s), Act.13:41, 1Co.13:7; with dative of person(s) (to believe what one says), Mrk.16:[13, 14], 1Jn.4:1; τ. ψεύδει, 2Th.2:11; περί . . . ὅτι, Jhn.9:18; esp. and most frequently with reference to religious belief: absol., Mat.8:13, Mrk.5:36, Luk.8:50, Jhn.11:40, al.; before ὅτι, Mat.9:28, al.; with dative (see supr., and cf. DB, i, 829a), Jhn.3:12 5:24 6:30 8:31, Act.16:34, Gal.3:6" (LXX), 2Ti.1:12, 1Jn.5:10, al.; with prep., (expressing personal trust and reliance as distinct from mere credence or belief; see M, Pr., l.with; DB, i, 829b), to believe in or on: ἐν (Psa.77 (78):22, al.), Mrk.1:15 (see Swete, in l.); εἰς, Mat.18:6, Jhn.2:11 (see Westc., in l.), and freq., Act.10:43 19:4, Rom.10:14, Gal.2:16, Php.1:29, I Jhn.5:10, 1Pe.1:8; εἰς τ. ὄνομα, Jhn.1:12 2:23 3:18, 1Jn.5:13; ἐπί, with accusative, Mat.27:42, Act.9:42 11:17 16:31 22:19, Rom.4:5; ἐπί, with dative, Rom.9:33 (LXX) 10:11 (ib.), 1Ti.1:16, 1Pe.2:6" (LXX) ; ptcp. pres., οἱ π., as subst., Act.2:44, Rom.3:22, 1Co.1:21, al.; aor., Mrk.16:[16], Act.4:32; pf., Act.19:18 21:20 (on Johannine use of the tenses of π., see Westc, Epp. Jo., 120). __2. Trans., to entrust: with accusative and dative, Luk.16:11, Jhn.2:24; pass., to be entrusted with: with accusative, Rom.3:2, 1Co.9:17, Gal.2:7, 1Th.2:4 (see Lft., Notes, 21f.), 1Ti.1:11, Tit.1:3. (AS)

Usage: Occurs in 219 NT verses. KJV: believe(-r), commit (to trust), put in trust with See also: 1 Corinthians 1:21; John 5:47; 1 Peter 1:8.

εγενηθημεν ginomai G1096 "to be" Verb-AOI-1P

A versatile word meaning to be, become, or come into being, used in John 1:15 and 1 Corinthians 15:37.

Definition: γίνομαι, Ion. and κοινή for Att. γίγν- (M. Pr., 47; Bl., §6, 8 Mayser, 166 f.), [in LXX chiefly for היה ;] __1. of persons, things occurrences, to come into being, be born, arise, come on: Jhn.1:15 8:58, 1Co.15:37; a first appearance in public, Mrk.1:4, Jhn.1:6, al.; before ἐκ (of birth), Rom.1:3, Gal.4:4; διά, Jhn.1:3; βροντή, Jhn.12:29; σεισμός, Rev.6:12; γογγυσμός, Act.6:1; χαρά, Act.8:8, many other similar exx.; ἡμέρα, Luk.22:66, al.; ὀψέ, Mrk.11:19; πρωΐα, Mat.27:1; νύξ, Act.27:27. __2. Of events, to come to pass, take place, happen: Mat.5:18, Mrk.5:14, Luk.1:20 2:15, Act.4:21, 2Ti.2:18, al.; μὴ γένοιτο [LXX for חָלִילָה, Jhn.22:29, al.], far be it, God forbid: Rom.3:4 (ICC, in l.), 1Co.6:15 and frequently in Pl.; καὶ ἐγένετο, ἐγένετο δέ ([in LXX for וַיְהִי ;] see Burton, 142 f.; M, Pr., 16f.; Dalman, Words, 32 f.; Robertson, Gr., 1042 f.), with indic, Mat.7:28, Luk.1:8, al.; before καί and indic., Luk.8:1, Act.5:7, al.; with accusative and inf., Mrk.2:23, Luk.3:21, al.; ὡς δὲ ἐγένετο, before τοῦ with inf., Act.10:25; with dative of person(s), to befall one: with inf., Act.20:16; with accusative and inf., Act.22:6; with adv., εὖ, Eph.6:3; τ́ ἐγένετο αὐτῷ (Field, Notes, 115), Act.7:40 (LXX); before εἰς, Act.28:6. __3. to be made, done, performed, observed, enacted, ordained, etc.: Mat.6:10 19:8, Mrk.2:27 11:23, Act.19:26, al.; before διά with genitive, Mrk.6:2, Act.2:43; ὑπό, Luk.13:17; ἐκ, Luk.4:23; ἐν, 1Co.9:15; ἀπογραφή, Luk.2:2; ἀνάκρισις Act.25:26; ἄφεσις, Heb.9:22; ὁ νόμος, Gal.3:17; τὸ πάσχα, Mat.26:2. __4. to become, be made, come to be: with pred., Mat.4:3, Luk.4:3, Jhn.2:9, 1Co.13:11, al.; before ὡς, ὡσεί, Mat.10:25, Mrk.9:26; εἰς (M, Pr., 71f.), Mrk.12:1o, al.; with genitive Rev.11:15; id., of age, Luk.2:42; with dative, γ. ἀνδρί ([LXX for הָיָה לְאִישׁ, Rut.1:12, al. ;] see Field, Notes, 156), Rom.7:3, 4; before ἐν, Act.22:17, Rev.1:10, al.; ἐπάνω, Luk.19:19; μετά, with genitive, Mrk.16:[10], Act.9:19; before εἰς, ἐπί (Field, Notes, 135), κατά (ib., 62), with accusative of place, Act.20:16 21:35 27:7, al.; before ἐκ, Mrk.9:7, Luk.3:22, 2Th.2:7, al. Aoristic pf. γέγονα (M, Pr., 52, 145f.; Field, Notes, 1f.), Mat.25:6, Luk.10:36, al. Aor. ἐγενήθη (for ἐγένετο, M, Pr., 139f.; Mayser, 379), Mat.11:23, al. (Cf. απο-, δια-, επι-, παρα-, συμ-, παρα-, προ-.) (AS)

Usage: Occurs in 637 NT verses. KJV: arise, be assembled, be(-come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, draw, be ended, fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be taken, be turned, use, wax, will, would, be wrought See also: 1 Corinthians 1:30; Acts 5:5; 1 Peter 1:15.

Study Notes — 1 Thessalonians 2:10

Show Verse Quote Highlights

Context
Cross References
1 Thessalonians 2:10 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Thessalonians 2:10
Jamieson-Fausset-Brown on 1 Thessalonians 2:10
Matthew Poole's Commentary on 1 Thessalonians 2:10
Trapp's Commentary on 1 Thessalonians 2:10
Ellicott's Commentary on 1 Thessalonians 2:10
Adam Clarke's Commentary on 1 Thessalonians 2:10
Cambridge Bible on 1 Thessalonians 2:10
Barnes' Notes on 1 Thessalonians 2:10
Whedon's Commentary on 1 Thessalonians 2:10
Sermons on 1 Thessalonians 2:10

Context — Paul’s Ministry

8We cared so deeply that we were delighted to share with you not only the gospel of God, but our own lives as well. That is how beloved you have become to us. 9Surely you recall, brothers, our labor and toil. We worked night and day so that we would not be a burden to anyone while we proclaimed to you the gospel of God.

10You are witnesses, and so is God, of how holy, righteous, and blameless our conduct was among you who believed.

11For you know that we treated each of you as a father treats his own children— 12encouraging you, comforting you, and urging you to walk in a manner worthy of God, who calls you into His own kingdom and glory.

Cross References

	Reference	Text (BSB)
1	1 Peter 5:3	not lording it over those entrusted to you, but being examples to the flock.
2	1 Thessalonians 1:5	because our gospel came to you not only in word, but also in power, in the Holy Spirit, and with great conviction—just as you know we lived among you for your sake.
3	2 Corinthians 1:12	And this is our boast: Our conscience testifies that we have conducted ourselves in the world, and especially in relation to you, in the holiness and sincerity that are from God—not in worldly wisdom, but in the grace of God.
4	Titus 2:7–8	In everything, show yourself to be an example by doing good works. In your teaching show integrity, dignity, and wholesome speech that is above reproach, so that anyone who opposes us will be ashamed to have nothing bad to say about us.
5	2 Timothy 3:10	You, however, have observed my teaching, my conduct, my purpose, my faith, my patience, my love, my perseverance,
6	Acts 20:18	When they came to him, he said, “You know how I lived the whole time I was with you, from the first day I arrived in the province of Asia.
7	Job 29:11–17	For those who heard me called me blessed, and those who saw me commended me, because I rescued the poor who cried out and the fatherless who had no helper. The dying man blessed me, and I made the widow’s heart sing for joy. I put on righteousness, and it clothed me; justice was my robe and my turban. I served as eyes to the blind and as feet to the lame. I was a father to the needy, and I took up the case of the stranger. I shattered the fangs of the unjust and snatched the prey from his teeth.
8	2 Thessalonians 3:7	For you yourselves know how you ought to imitate us, because we were not undisciplined among you,
9	Acts 20:33–34	I have not coveted anyone’s silver or gold or clothing. You yourselves know that these hands of mine have ministered to my own needs and those of my companions.
10	Jeremiah 18:20	Should good be repaid with evil? Yet they have dug a pit for me. Remember how I stood before You to speak good on their behalf, to turn Your wrath from them.

1 Thessalonians 2:10 Summary

[This verse means that the apostle Paul and his companions lived a life that was pleasing to God and a good example to the believers in Thessalonica, as seen in 1 Thessalonians 2:8-9. They wanted to show that they were genuinely concerned about the believers' spiritual well-being, and they worked hard to provide for their own needs so they wouldn't be a burden to anyone, as seen in 1 Thessalonians 2:9. By living a holy, righteous, and blameless life, we can be a good witness for God and demonstrate our love for others, as seen in Matthew 5:16 and John 13:35.]

Frequently Asked Questions

What does it mean to have holy, righteous, and blameless conduct?

Having holy, righteous, and blameless conduct means living a life that is pleasing to God, as described in Psalm 15:1-5, and following the example of Jesus Christ, as seen in 1 Peter 2:21-22.

Why does the verse mention both the believers and God as witnesses?

The verse mentions both the believers and God as witnesses to emphasize the importance of living a life that is not only pleasing to God, but also a good testimony to others, as seen in Matthew 5:16 and 1 Timothy 4:12.

How can we apply this verse to our own lives?

We can apply this verse to our own lives by striving to live a life that is holy, righteous, and blameless, as described in Ephesians 4:1-3, and being mindful of the example we set for others, as seen in 1 Corinthians 11:1.

What is the significance of the phrase 'among you who believed'?

The phrase 'among you who believed' emphasizes that the apostle's conduct was not only good, but also a reflection of their faith and love for the believers, as seen in 1 Thessalonians 2:8 and 1 John 3:18-19.

Reflection Questions

What are some areas in my life where I can strive to be more holy, righteous, and blameless, and how can I rely on God's power to help me?
How can I be a good witness for God, not only in my words, but also in my actions and conduct, as described in 1 Thessalonians 2:10?
What are some ways I can demonstrate my love and care for my fellow believers, as seen in 1 Thessalonians 2:8, and how can I prioritize building them up in their faith?
In what ways can I seek to please God, rather than seeking to please myself or others, as seen in 2 Corinthians 5:9 and Galatians 1:10?

Gill's Exposition on 1 Thessalonians 2:10

Ye are witnesses, and God also,.... Not so much to what goes before as to what follows after, relating to their holy walk and conversation among them, the more open part of which they were witness

Jamieson-Fausset-Brown on 1 Thessalonians 2:10

Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: Ye are witnesses - as to our outward conduct. God - as to our inner motives. Holily - toward God.

Matthew Poole's Commentary on 1 Thessalonians 2:10

The former verses gave account of their carriage in the ministry, this here of their Christian conversation; holily, with respect to God; justly, with respect to duties commanded towards men; and unblamably, in denying themselves in lawful liberty to avoid all occasion of blame from any of them. And for the truth of this he appeals to themselves; yea, to God himself. There is the witness of men, and the witness of conscience greater than of men, and the witness of God greatest of all, . He appeals to them as witnesses about their external actions, and to God about the integrity of their hearts; and he doth this not in a way of boasting, but to be an example to them, and as a further reason of the great success of his ministry. The conversation of ministers hath great influence upon the success of their labours.

Trapp's Commentary on 1 Thessalonians 2:10

10 Ye are witnesses, and God also, how holily and justly and unblameably we behaved ourselves among you that believe: Ver. 10. Ye are witnesses, and God also] Happy is that man that can be acquitted by himself in private, in public by others, in both by God: bystanders may see more. How holily, and justly, and unblameably] Here he practised his own precepts, Titus 2:12. And herein lies the difference between divinity and other sciences, that it is not enough to prescribe it, but you must practise it, as lessons of music, and as a copy must not be read only, but acted also.

Ellicott's Commentary on 1 Thessalonians 2:10

(10) Ye are witnesses.—Abruptly, without conjunction, the writers add a summary description of their conduct at Thessalonica; before, they had dwelt on details, now, on the broad characteristics. As in 1 Thessalonians 2:5, God is appealed to, because the readers could only judge of the outward propriety of their teachers’ conduct; and it is a moral law that (as Aristotle says) “the righteous man is not he that does acts which in themselves are righteous, but he that does those acts in such a mind as befits righteous men.” Holily, of the inner, “justly,” of the outer life. Among you that believe—where (if anywhere) we might have been tempted to be lax or exorbitant.

Adam Clarke's Commentary on 1 Thessalonians 2:10

Verse 10. Ye are witnesses, and God also, how holily] i.e., in reference to GOD; how justly in reference to men; and unblamably in reference to our spirit and conduct, as ministers of Christ, we behaved ourselves among you. What a consciousness of his own integrity must St. Paul have had to use the expressions that are here! No hypocrite, and none who did the work of the Lord carelessly, could make such an appeal both to God and man.

Cambridge Bible on 1 Thessalonians 2:10

10. Ye are witnesses, and God also] In 1 Thessalonians 2:5 the witness of man and of God (to the outward and inward respectively) were distinguished; here they are combined: You are witnesses, and so is God.how holily and justly and unblameably we behaved ourselves among you that believe] R. V. more correctly, toward you: also righteously instead of justly. Concerning “you that believe,” as a designation of Christians, see note to ch. 1 Thessalonians 1:7.For holily we might substitute religiously. The Greek adverb does not represent the ordinary N.T. word for “holy” (hagios, i.e. saint), but another adjective (hosios), which is frequent in the O.T. and in common Greek. The former denotes Holiness as a relationship to God; the latter, as a condition or disposition of the man: they differ as consecrated from religious or pious. For the combination of Holiness (in this latter sense) with Righteousness, see Ephesians 4:24; Titus 1:8; also Luke 1:75; in the O.T., Deuteronomy 32:4; Psalms 145:17 (applied to God), &c. The terms are not mutually exclusive, but may apply to the same acts and persons. The “holy” man has regard to the sanctities, the “righteous” man to the duties of life; but duty is sacred, and piety is duty. They cover the whole field of conduct, regarded in turn from the religious and moral standpoint, while “unblameably” affixes the seal of approval both by God and man.Unblameably reappears in the “blameless” of ch. 1 Thessalonians 3:13 and 1 Thessalonians 5:23.

Barnes' Notes on 1 Thessalonians 2:10

Ye are witnesses - They had a full opportunity of knowing his manner of life. And God also - See the notes on ver 5. How holily - Piously - observing all the duties of religion. And justly - In our contact with people.

Whedon's Commentary on 1 Thessalonians 2:10

10. Holily—As in God’s presence. Justly—With strict integrity toward men. Unblamably—Avoiding evil constructions by others. You that believe—And who had opportunity to judge us most truly.

Sermons on 1 Thessalonians 2:10

	Sermon	Description
	The True Servant of Christ - Part 3 by Paul Washer	In this sermon, the speaker emphasizes the importance of living a life of integrity and Christ-likeness. He points out that the apostle Paul describes his behavior towards believer
	Spiritual Fathers by Jim Cymbala	In this sermon, the preacher discusses how Satan tries to attack believers and how we can learn from this to help ourselves and others. The preacher emphasizes the importance of ma
	Apostolic Foundations (6 of 12) by Art Katz	In this sermon, the speaker begins by sharing his hesitation to speak and his decision to give a report on his recent overseas trip. However, he is reminded of a scripture that urg
	The Power of a Blameless Life by David Wilkerson	In this sermon, the speaker emphasizes the importance of living a blameless life before God. He explains that true joy and blessings come from seeing others grow in their faith. Th
	Humility and Sin by Andrew Murray	Andrew Murray emphasizes that true humility is rooted not in a constant focus on sin, but in the recognition of God's grace and the displacement of self by God. He illustrates this
	A Different Man in the Pulpit by A.W. Tozer	A.W. Tozer emphasizes the importance of integrity in the life of a pastor, arguing that a true servant of God should not change his character or demeanor when entering the pulpit.
	The Fruits of Perfect Love by Daniel Steele	Daniel Steele preaches about the joy of the abiding Comforter, emphasizing that true joy comes from Christ Jesus glorified in the soul by the Holy Ghost, filling hearts with joy-in