The Meaning of 1 Thessalonians 1:3 Explained

1 Thessalonians 1:3

KJV: Remembering without ceasing your work of faith, and labour of love, and patience of hope in our Lord Jesus Christ, in the sight of God and our Father;

YLT: unceasingly remembering of you the work of the faith, and the labour of the love, and the endurance of the hope, of our Lord Jesus Christ, in the presence of our God and Father,

Darby: remembering unceasingly your work of faith, and labour of love, and enduring constancy of hope, of our Lord Jesus Christ, before our God and Father;

ASV: remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father;

KJV Reverse Interlinear

Remembering  without ceasing  your  work  of faith,  and  labour  of love,  and  patience  of hope  in our  Lord  Jesus  Christ,  in the sight  of God  and  our  Father; 

What does 1 Thessalonians 1:3 Mean?

Study Notes

work of faith
Lit. operative faith, and laborious love, and hope-filled patience.

Context Summary

1 Thessalonians 1:1-10 - Imitators And Examples
This chapter abounds in thanksgiving; and the Apostle recites the many beautiful and hopeful traits of character and behavior by which the members of this Christian community had endeared themselves to him. Notice his favorite grouping of faith, hope, and love. We are taught to crave for these in our own soul-garden, and to rejoice to find them blossoming in others. Too often the gospel comes only in word; let us seek the other three accompaniments of 1 Thessalonians 1:5. What a blessed thing it would be if our church life were so full of the Spirit of Christ that the ministers would not need to say anything! "By whose preaching," a lad was asked, "were you converted?" "By no one's preaching," was the reply, "but by my Aunt Mary's living."
There are three memorable steps indicated in 1 Thessalonians 1:9-10. Turn unto God: serve Him as true and living: wait for the coming of the Son of man. The last phrase strikes the keynote of this Epistle. The Church is encouraged to stand expectant at the oriel window. Behind her is the night from which she has been delivered, and on the bosom of the dawn shines the morning star. [source]

Chapter Summary: 1 Thessalonians 1

1  The Thessalonians are told both how mindful of them Paul was in thanksgiving, and prayer;
5  and also how well he was persuaded of the truth and sincerity of their faith and conversion to God

Greek Commentary for 1 Thessalonians 1:3

Remembering [μνημονευοντες]
Present active participle of old verb from adjective μνημων — mnēmōn (mindful) and so to call to mind, to be mindful of, used either with the accusative as in 1 Thessalonians 2:9 or the genitive as here. [source]
Without ceasing [αδιαλειπτως]
Double compound adverb of the Koiné{[28928]}š (Polybius, Diodorus, Strabo, papyri) from the verbal adjective αδιαλειπτος — ȧdiȧleiptos In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle ποιουμενοι — poioumenoi rather than with μνημονευοντες — mnēmoneuontes as Revised Version and Westcott and Hort rightly do. Your work of faith (υμων του εργου της πιστεως — humōn tou ergou tēs pisteōs). Note article with both εργου — ergou and πιστεως — pisteōs (correlation of the article, both abstract substantives). Εργου — Ergou is genitive case the object of μνημονευοντες — mnēmoneuontes as is common with verbs of emotion (Robertson, Grammar, pp. 508f.), though the accusative κοπον — kopon occurs in 1 Thessalonians 2:9 according to common Greek idiom allowing either case. Εργου — Ergou is the general term for work or business, employment, task. Note two genitives with εργου — ergou υμων — Humōn is the usual possessive genitive, your work, while της πιστεως — tēs pisteōs is the descriptive genitive, marked by, characterized by, faith, “the activity that faith inspires” (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans 6-8) as the Baptist taught and as Jesus taught and as James does in James 2. Labour of love Note article with both substantives. Here again του κοπου — tou kopou is the genitive the object of μνημονευοντες — mnēmoneuontes while της αγαπης — tēs agapēs is the descriptive genitive characterizing the “labour” or “toil” more exactly. Κοπος — Kopos is from κοπτω — koptō to cut, to lash, to beat the bread, to toil. In Revelation 14:13 the distinction is drawn between κοπου — kopou (toil) from which the saints rest and εργα — erga (works, activities) which follow with them into heaven. So here it is the labour that love prompts, assuming gladly the toil. Αγαπη — Agapē is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love The New Testament never uses the word ερως — erōs (lust). Patience of hope (της υπομονης της ελπιδος — tēs hupomonēs tēs elpidos). Note the two articles again and the descriptive genitive της ελπιδος — tēs elpidos It is patience marked by hope, “the endurance inspired by hope” (Frame), yes, and sustained by hope in spite of delays and set-backs. υπομονη — Hupomonē is an old word (υπο μενω — hupoαγαπη — menō to remain under), but it “has come like εργου κοποσ υπομονη — agapē to be closely associated with a distinctively Christian virtue” (Milligan). The same order as here του Κυριου ημων Ιησου Χριστου — ergouελπιδος — koposεμπροστεν του τεου και πατρος ημων — hupomone4) appears in Revelation 2:2 and Lightfoot considers it” an ascending scale as practical proofs of self-sacrifice.” The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). In our Lord Jesus Christ The objective genitive with Εμπροστεν — elpidos (hope) and so translated by “in” here (Robertson, Grammar, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note “Lord Jesus Christ” as in 1 Thessalonians 1:1. Before our God and Father (emprosthen tou theou kai patros hēmōn). The one article with both substantives precisely as in Galatians 1:4, not “before God and our Father,” both article and possessive genitive going with both substantives as in 2 Peter 1:1, 2 Peter 1:11; Titus 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with elpidos Emprosthen in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God. [source]
Your work of faith [υμων του εργου της πιστεως]
Note article with both εργου — ergou and πιστεως — pisteōs (correlation of the article, both abstract substantives). Εργου — Ergou is genitive case the object of μνημονευοντες — mnēmoneuontes as is common with verbs of emotion (Robertson, Grammar, pp. 508f.), though the accusative κοπον — kopon occurs in 1 Thessalonians 2:9 according to common Greek idiom allowing either case. Εργου — Ergou is the general term for work or business, employment, task. Note two genitives with εργου — ergou υμων — Humōn is the usual possessive genitive, your work, while της πιστεως — tēs pisteōs is the descriptive genitive, marked by, characterized by, faith, “the activity that faith inspires” (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans 6-8) as the Baptist taught and as Jesus taught and as James does in James 2. [source]
Labour of love [του κοπου της αγαπης]
Note article with both substantives. Here again του κοπου — tou kopou is the genitive the object of μνημονευοντες — mnēmoneuontes while της αγαπης — tēs agapēs is the descriptive genitive characterizing the “labour” or “toil” more exactly. Κοπος — Kopos is from κοπτω — koptō to cut, to lash, to beat the bread, to toil. In Revelation 14:13 the distinction is drawn between κοπου — kopou (toil) from which the saints rest and εργα — erga (works, activities) which follow with them into heaven. So here it is the labour that love prompts, assuming gladly the toil. Αγαπη — Agapē is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love The New Testament never uses the word ερως — erōs (lust). Patience of hope (της υπομονης της ελπιδος — tēs hupomonēs tēs elpidos). Note the two articles again and the descriptive genitive της ελπιδος — tēs elpidos It is patience marked by hope, “the endurance inspired by hope” (Frame), yes, and sustained by hope in spite of delays and set-backs. υπομονη — Hupomonē is an old word (υπο μενω — hupoαγαπη — menō to remain under), but it “has come like εργου κοποσ υπομονη — agapē to be closely associated with a distinctively Christian virtue” (Milligan). The same order as here του Κυριου ημων Ιησου Χριστου — ergouελπιδος — koposεμπροστεν του τεου και πατρος ημων — hupomone4) appears in Revelation 2:2 and Lightfoot considers it” an ascending scale as practical proofs of self-sacrifice.” The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). In our Lord Jesus Christ The objective genitive with Εμπροστεν — elpidos (hope) and so translated by “in” here (Robertson, Grammar, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note “Lord Jesus Christ” as in 1 Thessalonians 1:1. Before our God and Father (emprosthen tou theou kai patros hēmōn). The one article with both substantives precisely as in Galatians 1:4, not “before God and our Father,” both article and possessive genitive going with both substantives as in 2 Peter 1:1, 2 Peter 1:11; Titus 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with elpidos Emprosthen in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God. [source]
Patience of hope [της υπομονης της ελπιδος]
Note the two articles again and the descriptive genitive της ελπιδος — tēs elpidos It is patience marked by hope, “the endurance inspired by hope” (Frame), yes, and sustained by hope in spite of delays and set-backs. υπομονη — Hupomonē is an old word The same order as here του Κυριου ημων Ιησου Χριστου — ergouελπιδος — koposεμπροστεν του τεου και πατρος ημων — hupomone4) appears in Revelation 2:2 and Lightfoot considers it” an ascending scale as practical proofs of self-sacrifice.” The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). [source]
In our Lord Jesus Christ [ελπιδος]
The objective genitive with Εμπροστεν — elpidos (hope) and so translated by “in” here (Robertson, Grammar, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note “Lord Jesus Christ” as in 1 Thessalonians 1:1. Before our God and Father (emprosthen tou theou kai patros hēmōn). The one article with both substantives precisely as in Galatians 1:4, not “before God and our Father,” both article and possessive genitive going with both substantives as in 2 Peter 1:1, 2 Peter 1:11; Titus 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with elpidos Emprosthen in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God. [source]
Before our God and Father [emprosthen tou theou kai patros hēmōn)]
The one article with both substantives precisely as in Galatians 1:4, not “before God and our Father,” both article and possessive genitive going with both substantives as in 2 Peter 1:1, 2 Peter 1:11; Titus 2:13 (Robertson, Grammar, pp. 785f.). The phrase is probably connected with elpidos Emprosthen in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God. [source]
Without ceasing [ἀδιαλείπτως]
PoIn lxx see 2 Maccabees 3:26; 9:4; 8:12; 15:7; 3 Maccabees 6:33. Should be construed with making mention, not with remembering, as A.V. and Rev. The salutations of Paul reproduce ordinary conventional forms of greeting. Thus the familiar Greek greeting χαίρειν bejoyful, hail, welcome, appears in χάρις graceThis was perceived by Theodore of Mopsuestia (350-428 a.d.), who, in his commentary on Ephesians, says that in the preface to that letter Paul does very much as we do when we say “So and so to So and so, greeting” ( ὁ δεῖνα τῷ δεῖνι χαίρειν ). Deissmann gives some interesting parallels from ancient papyri. For instance, a letter dated 172 b.c., from an Egyptian lady to her brother or husband: “Isias to her brother Hephaestion, greeting ( χαίρειν ). If you are well, and other things happen as you would wish, it would be in accordance with my constant prayer to the gods. I myself am well, and the boy; and all at home make constant remembrance of you. Comp. Romans href="/desk/?q=ro+1:9&sr=1">Romans 1:9; Ephesians 1:16; Philemon 1:4. Again: “Ammonios to his sister Tachnumi, abundant greeting ( τὰ πλεῖστα χαίρειν ). Before all things, I pray that you may be in health; and each day I make the act of worship for you.” In these specimens the conventional salutations in correspondence include the general greeting ( χαίρειν ) and the statement that prayer is made for the correspondent's welfare; and the words constant and daily are attached to the act of prayer. It is further to be noticed that many passages of Paul's Epistles give evidence of having been shaped by expressions in letters received by him from the parties he is addressing. In his answer he gives them back their own words, as is common in correspondence. Thus, making mention of you and remembering your work, etc., together with the statement that Timothy reports that you have a good remembrance of us (1 Thessalonians 3:6), all together suggest that Paul had before him, when writing to the Thessalonians, a letter which Timothy had brought from them. Other instances will be noted as they occur. [source]
Work - labor - patience [ἔπργου - κόπου - ὑπομονῆς]
Ἔργον workmay mean either the act, the simple transaction, or the process of dealing with anything, or the result of the dealing, - as a book or a picture is called a work. Κόπος laborfrom κόπτειν tostrike or hew; hence, laborious, painful exertion. Ὑπομονὴ patiencepatient endurance and faithful persistence in toil and suffering. See on 2 Peter 1:6; see on James 5:7. The genitives, of faith, love, hope, mark the generating principles of the work and labor and patience, which set their stamp upon each; thus, work which springs from faith, and is characteristic of faith. The phrase patience of hope is found only here; but see Romans 5:4; Romans 8:25; Romans 15:4; 1 Corinthians 8:7; Hebrews 7:11, Hebrews 7:12. ὑπομονὴ in lxx, see 1 Chronicles 29:15; Job 14:19; Psalm 9:18; Psalm 38:7; Jeremiah href="/desk/?q=jer+4:8&sr=1">Jeremiah 4:8. We have here the great triad of Christian graces, corresponding to 1 Corinthians 8:1-13. Hope is prominent throughout the two Epistles. The triad appears, 1 Thessalonians 5:8; Galatians 5:5, Galatians 5:6; 1 Corinthians 8:13; Ephesians 4:2-5; Colossians 1:4, Colossians 1:5; Hebrews 10:22-24; 1 Peter 1:21-22. Comp. 1 Thessalonians 2:9; 1 Thessalonians 5:8; 2 Thessalonians 3:5, 2 Thessalonians 3:8; 1 Corinthians 15:10, 1 Corinthians 15:58; 2 Corinthians 11:27; Revelation 2:2. [source]
In our Lord, etc. [τοῦ κυρίου]
Lit. of our Lord. For a similar use of the genitive, see John 5:42; 1 John 2:5, 1 John 2:15; Acts 9:31; Romans 1:5; Romans 3:18, Romans 3:22, Romans 3:26, etc. Connect with hope only. [source]
Before our God and Father []
Const. with remembering, and comp. 1 Thessalonians 2:19; 1 Thessalonians 3:9. [source]

Reverse Greek Commentary Search for 1 Thessalonians 1:3

John 6:29 The work of God that ye believe [το εργον του τεου ινα πιστευητε]
In 1 Thessalonians 1:3 Paul speaks of “your work of faith” So here Jesus terms belief in him as the work of God. These Jews were thinking of various deeds of the Pharisaic type and rules. Jesus turns their minds to the central fact. “This simple formula contains the complete solution of the relation of faith and works” (Westcott). Note the present active subjunctive πιστευητε — pisteuēte “that ye may keep on believing.” On him whom he hath sent The pronominal antecedent Note εκεινος — ekeinos for God (emphatic he). [source]
Romans 1:9 Unceasingly [αδιαλειπτως]
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]
Galatians 5:6 By love [δἰ ἀγάπης]
Not that justification is through love; but the faith of the justified, which is their subjective principle of life, exhibits its living energy through love in which the whole law is fulfilled (Galatians 5:14). See 1 Timothy 1:5; 1 Thessalonians 1:3; 1 Corinthians 13:1-13. [source]
Ephesians 1:15 Unto all the saints [τὴν εἰς πάντας τοὺς ἁγίους]
Lit., that which is toward all, etc. Love being omitted, this refers to faith: faith which displays its work and fruits toward fellow Christians. See on Philemon 1:5, Philemon 1:6. Compare work of faith, 1 Thessalonians 1:3. Though love is not mentioned, yet faith works by love. Galatians 5:6. [source]
Colossians 1:5 For the hope [διὰ τὴν ἐλπίδα]
The A.V. connects with we give thanks (Colossians 1:3). But the two are too far apart, and Paul's introductory thanksgiving is habitually grounded on the spiritual condition of his readers, not on something objective. See Romans 1:8; 1 Corinthians 1:4; Ephesians 1:15. Better connect with what immediately precedes, love which ye have, and render as Rev., because of the hope, etc. Faith works by love, and the ground of their love is found in the hope set before them. Compare Romans 8:24. The motive is subordinate, but legitimate. “The hope laid up in heaven is not the deepest reason or motive for faith and love, but both are made more vivid when it is strong. It is not the light at which their lamps are lit, but it is the odorous oil which feeds their flame” (Maclaren). Hope. See on 1 Peter 1:3. In the New Testament the word signifies both the sentiment of hope and the thing hoped for. Here the latter. Compare Titus 2:13; Galatians 5:5; Hebrews 6:18; also Romans 8:24, where both meanings appear. Lightfoot observes that the sense oscillates between the subjective feeling and the objective realization. The combination of faith, hope, and love is a favorite one with Paul. See 1 Thessalonians 1:3; 1 Corinthians 13:13; Romans 5:1-5; Romans 12:6-12. [source]
1 Thessalonians 5:8 Putting on [ἐνδυσάμενοι]
The son of day clothes himself for the day's work or battle. The same association of ideas as in 1 Thessalonians 5:6, 1 Thessalonians 5:8, is found in Romans 13:12-14; Revelation 16:15; 1 Peter 1:13. Comp. lxx, Ephesians href="/desk/?q=eph+6:14&sr=1">Ephesians 6:14. The figures are not original with Paul. See Isaiah 59:17; Wisd. 5:18,19. Notice that only defensive armor is mentioned, in accordance with the darkness and uncertainty of the last time; and that the fundamental elements of Christian character, faith, hope, and love, are brought forward again as in 1 Thessalonians 1:3; 1 Corinthians 13:13. For the figure of the armed soldier, comp. also Romans 13:12; 2 Corinthians 10:4. [source]
1 Thessalonians 3:6 Good remembrance [μνείαν ἀγαθὴν]
Better kindly remembrance. Comp. Romans 5:7(see note); Romans 7:12; Titus 2:6; 1 Peter 2:18. See on 1 Thessalonians 1:3. [source]
1 Thessalonians 1:4 Your election [την εκλογην υμων]
That is the election of you by God. It is an old word from εκλεγομαι — eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη — eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη — eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
1 Thessalonians 2:9 Travail [μοχτον]
Old word for difficult labour, harder than κοπος — kopos (toil). In the N.T. only here, 2 Thessalonians 3:8; 2 Corinthians 11:27. Note accusative case here though genitive with μνημονευω — mnēmoneuō in 1 Thessalonians 1:3. [source]
1 Thessalonians 1:2 We give thanks [εὐχαριστοῦμεν]
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]

1 Thessalonians 1:4 Beloved by God [ηγαπημενοι υπο του τεου]
Perfect passive participle of αγαπαω — agapaō the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of αδελποι — adelphoi here (often in this Epistle as 1 Thessalonians 2:1, 1 Thessalonians 2:14, 1 Thessalonians 2:17; 1 Thessalonians 3:7; 1 Thessalonians 4:1, 1 Thessalonians 4:10), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. Judges 1:3) though in Sirach 45:1 and on the Rosetta Stone. But in 2 Thessalonians 2:13 he quotes “beloved by the Lord” from Deuteronomy 33:12. The use of αδελποι — adelphoi for members of the same brotherhood can be derived from the Jewish custom (Acts 2:29, Acts 2:37) and the habit of Jesus (Matthew 12:48) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan‘s Vocabulary). Your election (την εκλογην υμων — tēn eklogēn humōn). That is the election of you by God. It is an old word from εκλεγομαι — eklegomai used by Jesus of his choice of the twelve disciples (John 15:16) and by Paul of God‘s eternal selection (Ephesians 1:4). The word εκλογη — eklogē is not in the lxx and only seven times in the N.T. and always of God‘s choice of men (Acts 9:15; 1 Thessalonians 1:4; Romans 9:11; Romans 11:5, Romans 11:7, Romans 11:8; 2 Peter 1:10). The divine εκλογη — eklogē was manifested in the Christian qualities of 1 Thessalonians 1:3 (Moffatt). [source]
1 Thessalonians 2:13 Without ceasing [αδιαλειπτως]
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]
1 Thessalonians 2:14 In Christ Jesus [εν Χριστωι Ιησου]
It takes this to make a Christian church of God. Note order here Christ Jesus as compared with Jesus Christ in 1 Thessalonians 1:1, 1 Thessalonians 1:3. Ye also - even as they (και υμεισκαι αυτοι — kai humeiṡ̇kai autoi). Note και — kai twice (correlative use of και — kai). Countrymen Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it “was taken up by the native population, without whose Corinthians-operation it would have been powerless” (Lightfoot). Own (ιδιων — idiōn) here has apparently a weakened force. Note υπο — hupo here with the ablative both with συμπυλετων — sumphuletōn and Ιουδαιων — Ioudaiōn after the intransitive επατετε — epathete (suffered). The persecution of the Christians by the Jews in Judea was known everywhere. [source]
1 Thessalonians 2:14 Christ Jesus []
as compared with Jesus Christ in 1 Thessalonians 1:1, 1 Thessalonians 1:3. Ye also - even as they (και υμεισκαι αυτοι — kai humeiṡ̇kai autoi). Note και — kai twice (correlative use of και — kai). Countrymen Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it “was taken up by the native population, without whose Corinthians-operation it would have been powerless” (Lightfoot). Own (ιδιων — idiōn) here has apparently a weakened force. Note υπο — hupo here with the ablative both with συμπυλετων — sumphuletōn and Ιουδαιων — Ioudaiōn after the intransitive επατετε — epathete (suffered). The persecution of the Christians by the Jews in Judea was known everywhere. [source]
1 Thessalonians 2:14 Jesus Christ []
in 1 Thessalonians 1:1, 1 Thessalonians 1:3. Ye also - even as they (και υμεισκαι αυτοι — kai humeiṡ̇kai autoi). Note και — kai twice (correlative use of και — kai). Countrymen Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it “was taken up by the native population, without whose Corinthians-operation it would have been powerless” (Lightfoot). Own (ιδιων — idiōn) here has apparently a weakened force. Note υπο — hupo here with the ablative both with συμπυλετων — sumphuletōn and Ιουδαιων — Ioudaiōn after the intransitive επατετε — epathete (suffered). The persecution of the Christians by the Jews in Judea was known everywhere. [source]
2 Thessalonians 3:8 Labor and travail []
See on 1 Thessalonians 1:3. [source]
2 Thessalonians 1:11 Work of faith [εργον πιστεως]
The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει — en dunamei). In power. Connect with πληρωσηι — plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
2 Thessalonians 1:4 We ourselves [αυτους ημας]
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]
2 Thessalonians 1:4 In all your persecutions [εν πασιν τοις διωγμοις υμων]
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]
2 Thessalonians 1:11 That [ινα]
Common after προσευχομαι — proseuchomai (Colossians 4:3; Ephesians 1:17; Philemon 1:9) when the content of the prayer blends with the purpose (purport and purpose). Count you worthy (υμας αχιωσηι — humas axiōsēi). Causative verb (aorist active subjunctive) like καταχιοω — kataxioō in 2 Thessalonians 1:5 with genitive. Of your calling Κλησις — Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης — kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια — Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη — Agathōsunē like a dozen other words in συνη — ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος — agathos good, akin to αγαμαι — agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει — en dunamei). In power. Connect with πληρωσηι — plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
2 Thessalonians 1:11 Of your calling [της κλησεως]
Κλησις — Klēsis can apply to the beginning as in 1 Corinthians 1:26; Romans 11:29, but it can also apply to the final issue as in Philemon 3:14; Hebrews 3:1. Both ideas may be here. It is God‘s calling of the Thessalonians. And fulfil every desire of goodness (και πληρωσηι πασαν ευδοκιαν αγατωσυνης — kai plērōsēi pasan eudokian agathōsunēs). “Whom he counts worthy he first makes worthy” (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans 8:29.). But God will see it through and so Paul prays to God. Ευδοκια — Eudokia (cf. Luke 2:14) is more than mere desire, rather good pleasure, God‘s purpose of goodness, not in ancient Greek, only in lxx and N.T. Αγατωσυνη — Agathōsunē like a dozen other words in συνη — ̇sunē occurs only in late Greek. This word occurs only in lxx, N.T., writings based on them. It is made from αγατος — agathos good, akin to αγαμαι — agamai to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. Work of faith The same phrase in 1 Thessalonians 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. With power (εν δυναμει — en dunamei). In power. Connect with πληρωσηι — plērōsēi (fulfil), God‘s power (Romans 1:29; Colossians 1:4) in Christ (1 Corinthians 1:24) through the Holy Spirit (1 Thessalonians 1:5). [source]
1 Timothy 5:4 Before [ἐνώπιον]
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]
1 Timothy 4:10 We labor and strive [κοπιῶμεν καὶ ἀγωνιζόμεθα]
Both Pauline words. See on Colossians 1:29, where the two are found together as here. Also on κόπου labor 1 Thessalonians 1:3, and κοπιῶντας , and laboring 1 Thessalonians 5:12. Comp. 1 Timothy 5:17, and 2 Timothy 2:6. Both words denote strenuous and painful effort. The καὶ ; has an ascensive force: “we labor, yea struggle.” [source]
2 Timothy 2:6 The husbandman that laboreth [τὸν κοπιῶντα γεωργὸν]
The verb implies hard, wearisome toil. See on 1 Thessalonians 1:3; see on 1 Thessalonians 5:12. Γεωργός husbandman, only here in Pastorals. oP. See on John 15:1. [source]
2 Timothy 1:3 That without ceasing [ὡς ἀδιάλειπτον]
The passage is much involved. Note (1) that χάριν ἔχω τῷ θεῷ Ithank God must have an object. (2) That object cannot be that he unceasingly remembers Timothy in his prayers. (3) That object, though remote, is ὑπόμνησιν λαβὼν whenI received reminder (2 Timothy 1:5). He thanks God as he is reminded of the faith of Timothy's ancestors and of Timothy himself. Rend. freely, “I thank God whom I serve from my forefathers with pure conscience, as there goes along with my prayers an unceasing remembrance of thee, and a daily and nightly longing, as I recall thy tears, to see thee, that I may be filled with joy - I thank God, I say, for that I have been reminded of the unfeigned faith that is in thee,” etc. Ἀδιάλειπτον unceasingonly here and Romans 9:2. Ἁδιαλείπτως , Romans 1:9; 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17. [source]
2 Timothy 1:3 In a pure conscience [εν καταραι συνειδησει]
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]
2 Timothy 1:3 Whom I serve from my forefathers [ωι λατρευω απο προγονων]
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]

James 1:4 Perfect work [ἔργον τέλειον]
“This is followed by a perfect man. The man himself is characterized from his condition and work” (Bengel). Work ( ἔργον ) is the word with which κατεργάζεται , worketh, is compounded. It is the accomplished result of patience in moral purification and ennobling. Compare work of faith, 1 Thessalonians 1:3. [source]
2 Peter 1:5 Adding on your part [παρεισπερω]
First aorist active participle of εισπερω — pareispherō old double compound, to bring in Old word from πασαν σπουδην — speudō to hasten (Luke 19:5.). This phrase (ποιουμενος — pāsan spoudēn) occurs in Judges 1:3 with ισπερεσται — poioumenos and on the inscription in Stratonicea (2 Peter 1:3) with εν τηι πιστει υμων — ispheresthai (certainly a curious coincidence, to say the least, though common in the Koiné).In your faith Faith or αγαπη — pistis (strong conviction as in Hebrews 11:1, Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε — en (in, on) with each step.Supply (επιχορηγεω — epichorēgēsate). First aorist active imperative of επι — epichorēgeō late and rare double compound verb (χορηγεω — epi and χορηγος — chorēgeō 1 Peter 4:11 from χορος — chorēgos chorus-leader, ηγεομαι — choros and αρετην — hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
2 Peter 1:5 In your faith [πιστις]
Faith or αγαπη — pistis (strong conviction as in Hebrews 11:1, Hebrews 11:3, the root of the Christian life Ephesians 2:8) is the foundation which goes through various steps up to love See similar lists in James 1:3; 1 Thessalonians 1:3; 2 Thessalonians 1:3.; Galatians 5:22.; Romans 5:3.; Romans 8:29. Hermas (Vis. iii. 8. 1-7) has a list called “daughters” of one another. Note the use of επιχορηγησατε — en (in, on) with each step.Supply (επιχορηγεω — epichorēgēsate). First aorist active imperative of επι — epichorēgeō late and rare double compound verb (χορηγεω — epi and χορηγος — chorēgeō 1 Peter 4:11 from χορος — chorēgos chorus-leader, ηγεομαι — choros and αρετην — hēgeomai to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In 2 Peter 1:11 and already in 2 Corinthians 9:10; Galatians 3:5; Colossians 2:19.Virtue Moral power, moral energy, vigor of soul (Bengel). See 2 Peter 1:3.Knowledge (gnōsin). Insight, understanding (1 Corinthians 16:18; John 15:15). [source]
Revelation 2:2 And thy toil and patience [και τον κοπον και την υπομονην σου]
“Both thy toil and patience,” in explanation of εργα — erga and see 1 Thessalonians 1:3, where all three words Endurance (και οτι — hupomonē) in hard toil (κοπος — kopos). [source]
Revelation 2:2 Works [εργα]
The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου — kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα — erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη — ergonεργα — koposκοποι — hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη — erga (activities) and κοπος — kopoi (toils, with weariness). Endurance (και οτι — hupomonē) in hard toil (κοπος — kopos).And that Further explanation of δυνασαι — kopos (hard toil).Not able (βαστασαι — ou dunēi). This Koiné form for the Attic βασταζω — dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω — bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις — kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους — peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν — dunēiκαι ουκ οντας — echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες — kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω — kai ouk ontas to correspond to επειρασας — legontas didst find (πσευδεις — kai heures). Second aorist active indicative of πσευδης — heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]

What do the individual words in 1 Thessalonians 1:3 mean?

unceasingly remembering your - work - of faith and - labor of love the endurance of the hope of the Lord of us Jesus Christ before the God Father
ἀδιαλείπτως μνημονεύοντες ὑμῶν τοῦ ἔργου τῆς πίστεως καὶ τοῦ κόπου ἀγάπης τῆς ὑπομονῆς τῆς ἐλπίδος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἔμπροσθεν τοῦ Θεοῦ Πατρὸς

ἀδιαλείπτως  unceasingly 
Parse: Adverb
Root: ἀδιαλείπτως  
Sense: without intermission, incessantly, without ceasing.
μνημονεύοντες  remembering 
Parse: Verb, Present Participle Active, Nominative Masculine Plural
Root: μνημονεύω  
Sense: to be mindful of, to remember, to call to mind.
ὑμῶν  your 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
τοῦ  - 
Parse: Article, Genitive Neuter Singular
Root:  
Sense: this, that, these, etc.
ἔργου  work 
Parse: Noun, Genitive Neuter Singular
Root: ἔργον  
Sense: business, employment, that which any one is occupied.
τῆς  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
πίστεως  of  faith 
Parse: Noun, Genitive Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
κόπου  labor 
Parse: Noun, Genitive Masculine Singular
Root: κόπος  
Sense: a beating.
ἀγάπης  of  love 
Parse: Noun, Genitive Feminine Singular
Root: ἀγάπη  
Sense: brotherly love, affection, good will, love, benevolence.
ὑπομονῆς  endurance 
Parse: Noun, Genitive Feminine Singular
Root: ὑπομονή  
Sense: steadfastness, constancy, endurance.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
ἐλπίδος  hope 
Parse: Noun, Genitive Feminine Singular
Root: ἐλπίς  
Sense: expectation of evil, fear.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Κυρίου  Lord 
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.
ἡμῶν  of  us 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
Ἰησοῦ  Jesus 
Parse: Noun, Genitive Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
Χριστοῦ  Christ 
Parse: Noun, Genitive Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
ἔμπροσθεν  before 
Parse: Preposition
Root: ἔμπροσθεν  
Sense: in front, before.
Θεοῦ  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
Πατρὸς  Father 
Parse: Noun, Genitive Masculine Singular
Root: προπάτωρ 
Sense: generator or male ancestor.