KJV: We give thanks to God always for you all, making mention of you in our prayers;
YLT: We give thanks to God always for you all, making mention of you in our prayers,
Darby: We give thanks to God always for you all, making mention of you at our prayers,
ASV: We give thanks to God always for you all, making mention of you in our prayers;
| Εὐχαριστοῦμεν | We give thanks |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: εὐχαριστέω Sense: to be grateful, feel thankful. |
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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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| πάντοτε | always |
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Parse: Adverb Root: πάντοτε Sense: at all times, always, ever. |
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| περὶ | concerning |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| ὑμῶν | of you |
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Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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| μνείαν | mention |
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Parse: Noun, Accusative Feminine Singular Root: μνεία Sense: remembrance, memory, mention. |
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| ποιούμενοι | making |
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Parse: Verb, Present Participle Middle, Nominative Masculine Plural Root: ποιέω Sense: to make. |
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| προσευχῶν | prayers |
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Parse: Noun, Genitive Feminine Plural Root: προσευχή Sense: prayer addressed to God. |
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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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Greek Commentary for 1 Thessalonians 1:2
Late denominative verb ευχαριστεω eucharisteō from ευχαριστος eucharistos (grateful) and that from ευ eu well and χαριζομαι charizomai to show oneself kind. See χαρις charis in 1 Thessalonians 1:1. “The plural implies that all three missionaries prayed together” (Moffatt). [source]
Late word, rare in lxx. So with ευχαριστεω eucharisteō in 2 Thessalonians 1:3; 2 Thessalonians 2:13; 1 Corinthians 1:4; Ephesians 5:20; Philemon 1:3. Moffatt takes it to mean “whenever Paul was at his prayers.” Of course, he did not make audible prayer always, but he was always in the spirit of prayer, “a constant attitude” (Milligan), “in tune with the Infinite.” For you all (περι παντων υμων peri pantōn humōn). Paul “encircled (περι peri around) them all,” including every one of them and the church as a whole. Distance lends enchantment to the memory of slight drawbacks. Paul is fond of this phrase “you all,” particularly in Phil. (Philemon 1:3, Philemon 1:7). Making mention Paul uses this very idiom in Romans 1:9; Ephesians 1:16; Philemon 1:4. Milligan cites a papyrus example of μνειαν ποιουμενοι mneian poioumenoi in prayer (B. Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian disciples which he read over with Silas and Timothy? In here is επι epi = “in the time of our prayers.” “Each time that they are engaged in prayers the writers mention the names of the converts” (Frame). [source]
Paul “encircled (περι peri around) them all,” including every one of them and the church as a whole. Distance lends enchantment to the memory of slight drawbacks. Paul is fond of this phrase “you all,” particularly in Phil. (Philemon 1:3, Philemon 1:7). [source]
Paul uses this very idiom in Romans 1:9; Ephesians 1:16; Philemon 1:4. Milligan cites a papyrus example of μνειαν ποιουμενοι mneian poioumenoi in prayer (B. Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian disciples which he read over with Silas and Timothy? In here is επι epi = “in the time of our prayers.” “Each time that they are engaged in prayers the writers mention the names of the converts” (Frame). [source]
here is επι epi = “in the time of our prayers.” “Each time that they are engaged in prayers the writers mention the names of the converts” (Frame). [source]
When engaged in offering my prayers. Επὶ here blends the local with the temporal sense. [source]
According to Paul's habit, a thanksgiving follows the salutation, commonly with the verb ἐυχαριστεῖν as here; but in 2nd Corinthians and Ephesians, εὐλογητὸς ὁ θεός blessedbe God. The thanksgiving is omitted only in Galatians. The verb εὐχαριστεῖν occurs only in later Greek, and there but rarely. In lxx only in Apocr. See Judith 8:25; 2 Maccabees 1:11; 10:7; 3 Maccabees 7:16. In the N.T. Epistles, PoOriginally to do a good turn; hence, to return a favor. The meaning to give thanks is late. The kindred noun εὐχαριστία givingof thanks, is found often in Paul. As a designation of the Lord's Supper (Eucharist ) it is not found in the N.T. Perhaps the earliest instance of its use in that sense is in Ignatius. See Philad. iv.; Smyrn. iv., viii.; Eph. viii., Comp. Just. Mart. Apol. i., 64,65. In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of I. Romans 3:9seems to be a clear case of the latter usage. In 1 Thessalonians 3:1, 1 Thessalonians 3:2, ηὐδοκήσαμεν wethought it good, and ἐπέμψαμεν wesent, can, apparently, refer only to Paul; and similarly, in 1 Thessalonians 3:6, πρὸς ἡμᾶς untous, can hardly include Silvanus who came with Timothy (comp. 1 Thessalonians 3:5). But it is significant that, in the Epistles which are written in Paul's name alone (Romans, Galatians, Ephesians), only I is used, unless we except Galatians 1:8, which is doubtful. Paul and Timothy appear jointly as correspondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See 1 Corinthians 4:10-13; 1 Corinthians 9:4, 1 Corinthians 9:5, 1 Corinthians 9:25, 1 Corinthians 9:26). In Colossians Paul and Timothy appear in the address. The plural prevails to Colossians 1:23, and alternates with the singular throughout the remainder. The alternations in 2nd Corinthians are very bewildering. -DIVIDER- -DIVIDER- On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul's habitual usage. We is often employed as in ordinary correspondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Romans href="/desk/?q=ro+1:9&sr=1">Romans 1:9; Ephesians 1:16; Philemon 1:4. Always in connection with prayer. In the sense of remember it appears in lxx, Job 14:13. In Psalm 111:4, to make a memorial. See further, on without ceasing, 1 Thessalonians 1:3. [source]
The more general term, and limited to prayer to God; while δέησις petitionaryprayer, supplication, may be addressed to man. Paul alone associates the two words. See Philemon 4:6; Ephesians 6:18. In classical Greek the word does not occur in the sense of prayer. It is found in later Greek, meaning a place for prayer, in which sense it appears in Acts 16:13, Acts 16:16. It signified either a synagogue, or an open praying-place outside of a city. [source]
Reverse Greek Commentary Search for 1 Thessalonians 1:2
Late adverb for which see note on 1 Thessalonians 1:3. Also see 1 Thessalonians 2:13; 1 Thessalonians 5:17, only other N.T. examples. Always (παντοτε pantote). One might think that Paul prayed for no others, but he uses both adverbs in 1 Thessalonians 1:2. He seems to have had prayer lists. He never omitted the Romans. [source]
One might think that Paul prayed for no others, but he uses both adverbs in 1 Thessalonians 1:2. He seems to have had prayer lists. He never omitted the Romans. [source]
Singular as in Romans 1:8; Philemon 1:3; Philemon 1:4, but plural in 1 Thessalonians 1:2; Colossians 1:3. The grounds of Paul‘s thanksgivings in his Epistles are worthy of study. Even in the church in Corinth he finds something to thank God for, though in II Cor. there is no expression of thanksgiving because of the acute crisis in Corinth nor is there any in Galatians. But Paul is gracious here and allows his general attitude (always, παντοτε pantote) concerning (περι peri around) the Corinthians to override the specific causes of irritation. [source]
See on 1 Thessalonians 1:2. [source]
Not implying any less desire on the part of his associates, but emphasizing his own. See on the use of the epistolary plural, 1 Thessalonians 1:2. [source]
Also may point to an expression of thanksgiving in a letter from the Thessalonians to Paul. You say “we give thanks to God.” We also give thanks. Comp. 1 Thessalonians 1:2. [source]
Late adverb for which see note on 1 Thessalonians 1:3 and for ευχαριστουμεν eucharistoumen see note on 1 Thessalonians 1:2. The word of the message (λογον ακοης logon akoēs). Literally, the word of hearing, as in Sir. 42:1 and Hebrews 4:2 ο λογος της ακοης ho logos tēs akoēs the word marked by hearing (genitive case), the word which you heard. Here with του τεου tou theou (of God) added as a second descriptive genitive which Paul expands and justifies. Ye received it so This last clause is literally, as it truly is. Paul had not a doubt that he was proclaiming God‘s message. Should any preacher preach his doubts if he has any? God‘s message can be found and Paul found it. Worketh in you (ενεργειται εν υμιν energeitai en humin). Perhaps middle voice of ενεργεω energeō (εν εργον energon work) late verb, not in ancient Greek or lxx, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means “is set in operation,” as Polybius has it. The idea then is that the word of God is set in operation in you that believe. [source]
First aorist middle participle of the verb for evangelizing (gospelizing). Good remembrance (μνειαν mneian). Same word used by Paul 1 Thessalonians 1:2. Longing to see us Old and strong verb, επι epi̇ directive, to long after. Mutual longing that pleased Paul (“we also you”). [source]
Same word used by Paul 1 Thessalonians 1:2. [source]
Accusative of general reference with the infinitive, but not merely ημας hēmās (or εαυτους heautous), perhaps in contrast with εν υμιν en humin (in you), as much as to say, “so that we ourselves, contrary to your expectations, are boasting” (Frame). Ενκαυχαομαι Enkauchaomai occurs here alone in N.T., but is found in the lxx and in Aesop‘s Fables, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2 Corinthians 8:1-15) after having first boasted to the Macedonians about the Corinthians (2 Corinthians 9:1-5). There were other churches in Achaia besides Corinth (2 Corinthians 1:1). For (υπερ huper). Over, about, like περι peri (1 Thessalonians 1:2). In all your persecutions Their patience and faith had already attracted Paul‘s attention (1 Thessalonians 1:3) and their tribulations τλιπσεσιν thlipsesin (1 Thessalonians 1:6). Here Paul adds the more specific term διωγμος diōgmos old word from διωκω diōkō to chase, to pursue, a word used by Paul of his treatment in Corinth (2 Corinthians 12:10). Which ye endure (αις ανεχεστε hais anechesthe). B here reads ενεχεστε enechesthe to be entangled in, to be held in as in Galatians 5:1, but ανεχεστε anechesthe is probably correct and the αις hais is probably attracted to locative case of τλιπσεσιν thlipsesin from the ablative ων hōn after ανεχεστε anechesthe from which ye hold yourselves back (cf. Colossians 3:13). [source]
Over, about, like περι peri (1 Thessalonians 1:2). [source]
The phrase once in Paul, 1 Thessalonians 3:6. Commonly, μνείαν ποιοῦμαι Imake mention, Romans 1:9; Ephesians 1:16; 1 Thessalonians 1:2; Philemon 1:4. [source]
“I have gratitude.” As in 1 Timothy 1:12. Robinson cites examples of this phrase from the papyri. It occurs also in Luke 17:9; Acts 2:47. Χαρις Charis in doxologies Paul uses (1 Corinthians 15:57; 2 Corinthians 2:14; 2 Corinthians 8:16; 2 Corinthians 9:15; Romans 6:17; Romans 7:25). His usual idiom is ευχαριστω eucharistō (1 Corinthians 1:4; Romans 1:8; Philemon 1:4; Philemon 1:3) or ευχαριστουμεν eucharistoumen (1 Thessalonians 1:2; Colossians 1:3) or ου παυομαι ευχαριστων ou pauomai eucharistōn (Ephesians 1:16) or ευχαριστειν οπειλομεν eucharistein opheilomen (2 Thessalonians 1:3). [source]
See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). Remembrance Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]
The relative ωι hōi is the dative case with λατρευω latreuō (see note on Romans 1:9 for this verb), progressive present (I have been serving). For προγονων progonōn (forefathers) see note on 1 Timothy 5:4. Paul claims a pious ancestry as in Acts 24:14; Acts 26:5; Galatians 2:14; Philemon 3:4-7. In a pure conscience (εν καταραι συνειδησει en katharāi suneidēsei). See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). -DIVIDER- Remembrance (μνειαν mneian). Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]
Construe with thank. For similar introductory thanksgivings compare Romans 1:8; 1 Corinthians 1:4; Ephesians 1:16; Philemon 1:3; Colossians 1:3; 1 Thessalonians 1:2; 2 Thessalonians 1:3. [source]
See note on 1 Thessalonians 1:2 for this phrase. In (επι epi). Upon the occasion of. [source]
The phrase occurs nowhere else in the New Testament. In classical Greek, to make mention of. An analogous expression is found, Romans 1:9, μνείαν ποιοῦμαι , I make mention. See, also, Ephesians 1:16; 1 Thessalonians 1:2; Philemon 1:4. Some render it thus here, as expressing Peter's desire to make it possible for his readers to report these things to others. Rev., to call these things to remembrance. [source]