KJV: For from you sounded out the word of the Lord not only in Macedonia and Achaia, but also in every place your faith to God-ward is spread abroad; so that we need not to speak any thing.
YLT: for from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but also in every place your faith toward God did go forth, so that we have no need to say anything,
Darby: for the word of the Lord sounded out from you, not only in Macedonia and Achaia, but in every place your faith which is towards God has gone abroad, so that we have no need to say anything;
ASV: For from you hath sounded forth the word of the Lord, not only in Macedonia and Achaia, but in every place your faith to God-ward is gone forth; so that we need not to speak anything.
| ἐξήχηται | has sounded forth |
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Parse: Verb, Perfect Indicative Middle or Passive, 3rd Person Singular Root: ἐξηχέω Sense: to sound forth, emit, sound, resound. |
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| λόγος | word |
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Parse: Noun, Nominative Masculine Singular Root: λόγος Sense: of speech. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| μόνον | only |
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Parse: Adverb Root: μόνον Sense: only, alone, but. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Μακεδονίᾳ | Macedonia |
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Parse: Noun, Dative Feminine Singular Root: Μακεδονία Sense: a country bounded on the south by Thessaly and Epirus, on the east by Thrace and the Aegean Sea, on the west by Illyria, and on the North by Dardania and Moesia. |
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| τῇ] | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἀχαΐᾳ | Achaia |
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Parse: Noun, Dative Feminine Singular Root: Ἀχαί̈α Sense: in a restricted sense, the maritime region of northern Peloponnesus. |
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| παντὶ | every |
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Parse: Adjective, Dative Masculine Singular Root: πᾶς Sense: individually. |
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| τόπῳ | place |
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Parse: Noun, Dative Masculine Singular Root: τόπος Sense: place, any portion or space marked off, as it were from surrounding space. |
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| πίστις | faith |
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Parse: Noun, Nominative 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. |
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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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| ἡ | - |
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Parse: Article, Nominative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πρὸς | toward |
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Parse: Preposition Root: πρός Sense: to the advantage of. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεὸν | God |
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Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἐξελήλυθεν | has gone abroad |
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Parse: Verb, Perfect Indicative Active, 3rd Person Singular Root: ἐξέρχομαι Sense: to go or come forth of. |
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| ὥστε | so as for |
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Parse: Conjunction Root: ὥστε Sense: so that, insomuch that. |
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| μὴ | no |
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Parse: Adverb Root: μή Sense: no, not lest. |
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| χρείαν | need |
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Parse: Noun, Accusative Feminine Singular Root: χρεία Sense: necessity, need. |
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| ἔχειν | to have |
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Parse: Verb, Present Infinitive Active Root: ἔχω Sense: to have, i.e. to hold. |
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| ἡμᾶς | us |
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Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| λαλεῖν | to say |
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Parse: Verb, Present Infinitive Active Root: ἀπολαλέω Sense: to utter a voice or emit a sound. |
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| τι | anything |
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Parse: Interrogative / Indefinite Pronoun, Accusative Neuter Singular Root: τὶς Sense: a certain, a certain one. |
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Greek Commentary for 1 Thessalonians 1:8
Perfect passive indicative of εχηχεω exēcheō late compound verb It marks forcibly “both the clear and the persuasive nature of the εχεληλυτεν logos tou Kuriou ” (Ellicott). This phrase, the word of the Lord, may be subjective with the Lord as its author or objective with the Lord as the object. It is both. It is a graphic picture with a pardonable touch of hyperbole (Moffatt) for Thessalonica was a great commercial and political centre for disseminating the news of salvation (on the Egnation Way). [source]
In contrast to Macedonia and Achaia. The sentence would naturally stop here, but Paul is dictating rapidly and earnestly and goes on. Your faith to God-ward (εχηχηται hē pistis humōn hē pros ton theon). Literally, the faith of you that toward the God. The repeated article makes clear that their faith is now directed toward the true God and not toward the idols from which they had turned (1 Thessalonians 1:10). Is gone forth Second perfect active indicative of old verb ωστε exerchomai to go out, state of completion like λαλειν exēchētai above. So that we need not to speak anything (λεγειν hōste mē chreian echein hēmās lalein ti). Hōste with the infinitive for actual result as in 1 Thessalonians 1:7. No vital distinction between lalein (originally to chatter as of birds) and legein both being used in the Koiné{[28928]}š for speaking and preaching (in the N.T.). [source]
Literally, the faith of you that toward the God. The repeated article makes clear that their faith is now directed toward the true God and not toward the idols from which they had turned (1 Thessalonians 1:10). [source]
Second perfect active indicative of old verb ωστε exerchomai to go out, state of completion like λαλειν exēchētai above. So that we need not to speak anything (λεγειν hōste mē chreian echein hēmās lalein ti). Hōste with the infinitive for actual result as in 1 Thessalonians 1:7. No vital distinction between lalein (originally to chatter as of birds) and legein both being used in the Koiné{[28928]}š for speaking and preaching (in the N.T.). [source]
Hōste with the infinitive for actual result as in 1 Thessalonians 1:7. No vital distinction between lalein (originally to chatter as of birds) and legein both being used in the Koiné{[28928]}š for speaking and preaching (in the N.T.). [source]
N.T.olxx Joel 3:14; 3 Maccabees 3:2, of a report. It means a loud, unmistakable proclamation. [source]
The phrase in Paul only in these Epistles. Comp. 2Thessalonians href="/desk/?q=2th+3:1&sr=1">2 Thessalonians 3:1; 1 Thessalonians 4:15. Comparatively frequent in Acts. Paul has λόγος Θεοῦ or τοῦ Θεοῦ wordof God, eight times, and λόγος τοῦ χριστοῦ wordof the Christ, once, Colossians 3:16. The meaning here is the gospel, regarded either as the message proceeding from the Lord, or concerning him. It is the εὐαγγέλιον θεοῦ thegospel of God: see 1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9; Romans 1:1; Romans 15:16; 2 Corinthians 11:7. As Professor Sanday remarks on Romans 1:1, “it is probably a mistake in these cases to restrict the force of the genitive to one particular aspect: all aspects are included in which the gospel is in any way related to God and Christ.” [source]
A rhetorical exaggeration, signifying the whole known world. It is explained by the extensive commercial relations of Thessalonica. Comp. Romans 1:8; Colossians 1:6, Colossians 1:23, 2 Corinthians 2:14. [source]
Lit. and better, has gone forth. [source]
Reverse Greek Commentary Search for 1 Thessalonians 1:8
Make no slip Luke promises a reliable narrative. “Theophilus shall know that the faith which he has embraced has an impregnable historical foundation” (Plummer).The things (λογων logōn). Literally “words,” the details of the words in the instruction.Wast instructed First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word ηχεω ēcheō is our word echo (cf. 1 Thessalonians 1:8 for εχηχηται exēchētai has sounded forth). Κατηχεω Katēcheō is to sound down, to din, to instruct, to give oral instruction. Cf. 1 Corinthians 14:9; Acts 21:21, Acts 21:24; Acts 18:25; Galatians 6:6. Those men doing the teaching were called catechists and those receiving it were called catechumens. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary Koiné and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture. [source]
First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word ηχεω ēcheō is our word echo (cf. 1 Thessalonians 1:8 for εχηχηται exēchētai has sounded forth). Κατηχεω Katēcheō is to sound down, to din, to instruct, to give oral instruction. Cf. 1 Corinthians 14:9; Acts 21:21, Acts 21:24; Acts 18:25; Galatians 6:6. Those men doing the teaching were called catechists and those receiving it were called catechumens. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary Koiné and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture. [source]
So called because the Strymon flowed almost around Not the famous Apollonia in Illyria, but 32 miles from Amphipolis on the Egnatian Way. So here again a night was spent if no more. Why Paul hurried through these two large cities, if he did, we do not know. There are many gaps in Luke‘s narrative that we have no way of filling up. There may have been no synagogues for one thing. To Thessalonica There was a synagogue here in this great commercial city, still an important city called Saloniki, of 70,000 population. It was originally called Therma, at the head of the Thermaic Gulf. Cassander renamed it Thessalonica after his wife, the sister of Alexander the Great. It was the capital of the second of the four divisions of Macedonia and finally the capital of the whole province. It shared with Corinth and Ephesus the commerce of the Aegean. One synagogue shows that even in this commercial city the Jews were not very numerous. As a political centre it ranked with Antioch in Syria and Caesarea in Palestine. It was a strategic centre for the spread of the gospel as Paul later said for it sounded (echoed) forth from Thessalonica throughout Macedonia and Achaia (1 Thessalonians 1:8). [source]
There was a synagogue here in this great commercial city, still an important city called Saloniki, of 70,000 population. It was originally called Therma, at the head of the Thermaic Gulf. Cassander renamed it Thessalonica after his wife, the sister of Alexander the Great. It was the capital of the second of the four divisions of Macedonia and finally the capital of the whole province. It shared with Corinth and Ephesus the commerce of the Aegean. One synagogue shows that even in this commercial city the Jews were not very numerous. As a political centre it ranked with Antioch in Syria and Caesarea in Palestine. It was a strategic centre for the spread of the gospel as Paul later said for it sounded (echoed) forth from Thessalonica throughout Macedonia and Achaia (1 Thessalonians 1:8). [source]
Probably the reference is to the first three Sabbaths when Paul had a free hand in the synagogue as at first in Antioch in Pisidia. Luke does not say that Paul was in Thessalonica only three weeks. He may have spoken there also during the week, though the Sabbath was the great day. Paul makes it plain, as Furneaux shows, that he was in Thessalonica a much longer period than three weeks. The rest of the time he spoke, of course, outside of the synagogue. Paul implies an extended stay by his language in 1 Thessalonians 1:8. The church consisted mainly of Gentile converts (2 Thessalonians 3:4, 2 Thessalonians 3:7, 2 Thessalonians 3:8) and seems to have been well organized (1 Thessalonians 5:12). He received help while there several times from Philippi (Philemon 4:16) and even so worked night and day to support himself (1 Thessalonians 2:9). His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ (1 Thessalonians 4:13-5:5; 2 Thessalonians 2:1-12). Reasoned (διελεχατο dielexato). First aorist middle indicative of διαλεγομαι dialegomai old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic (“dialectic”) method of question and answer (cf. διελεγετο dielegeto in Acts 16:17), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (απο apo) of his ideas. [source]
Hyperbolical, but according with the position of the metropolitan church. Compare 1 Thessalonians 1:8. [source]
To put in mind (from νουτετης nouthetēs and this from νους nous and τιτημι tithēmi). See note on 1 Thessalonians 5:12, 1 Thessalonians 5:14. “Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul‘s aim in this Epistle?” (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1 Thessalonians 1:8). [source]
See note on 2 Thessalonians 1:11; Galatians 5:22 for this lxx and Pauline word (in ecclesiastical writers also) made from the adjective αγατος agathos good, by adding -συνη sunē (common ending for words like δικαιοσυνη dikaiosunē). See Romans 1:29 for μεστος mestos with genitive and πεπληρωμενοι peplērōmenoi (perfect passive participle of πληροω plēroō as here), but there with instrumental case after it instead of the genitive. Paul gives the Roman Christians (chiefly Gentiles) high praise. The “all knowledge” is not to be pressed too literally, “our Christian knowledge in its entirety” (Sanday and Headlam). To admonish (νουτετειν nouthetein). To put in mind (from νουτετης nouthetēs and this from νους nous and τιτημι tithēmi). See note on 1 Thessalonians 5:12, 1 Thessalonians 5:14. “Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul‘s aim in this Epistle?” (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1 Thessalonians 1:8). [source]
Hyperbolical. Compare Romans 1:8; 1 Thessalonians 1:8; Acts 17:6. Possibly with a suggestion of the universal character of the Gospel as contrasted with the local and special character of false Gospels. Compare Colossians 1:23. [source]
This precise phrase only here, though “the word of the Lord” in 1 Thessalonians 1:8; 1 Thessalonians 4:15; 2 Thessalonians 3:1. Elsewhere “the word of God.” Paul is exalting Christ in this Epistle. Χριστου Christou can be either the subjective genitive (the word delivered by Christ) or the objective genitive (the word about Christ). See note on 1 John 2:14. [source]
Comp. Luke href="/desk/?q=lu+18:32&sr=1">Luke 18:32; Acts 14:5. This may have been added because προπαθόντες alone might denote the experience of something good; but it is more probably intended as an expansion and illustration of that word. Paul's sensitiveness to personal indignity appears in the narrative in 1Thessalonians href="/desk/?q=1th+1:5&sr=1">1 Thessalonians 1:5, 1 Thessalonians 1:8; 1 Thessalonians 2:1, 1 Thessalonians 2:5, 1 Thessalonians 2:10, 1 Thessalonians 2:11; 1 Thessalonians 3:3, 1 Thessalonians 3:4, 1 Thessalonians 3:12; 1 Thessalonians 4:1, 1 Thessalonians 4:2, 1 Thessalonians 4:6, 1 Thessalonians 4:11; 1 Thessalonians 5:1, 1 Thessalonians 5:11; 2 Thessalonians 2:16; 2 Thessalonians 3:1, 2 Thessalonians 3:2. [source]
They themselves in contrast with we, 1 Thessalonians 1:8. We need not speak of anything: they themselves volunteer testimony to your faith. Shew, more correctly announce or report. [source]
Present middle, keep on praying. Note περι peri as in 1 Thessalonians 5:25. That the word of the Lord may run and be glorified (ινα ο λογος του κυριου τρεχηι και δοχαζηται hina ho logos tou kuriou trechēi kai doxazētai). Usual construction of ινα hina after προσευχομαι proseuchomai sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in 1 Corinthians 9:24.; Galatians 2:2; Romans 9:16; Philemon 2:16; 2 Timothy 4:7. Lightfoot translates “may have a triumphant career.” On the word of the Lord see note on 1 Thessalonians 1:8. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, even as also it is with you (κατως και προς υμας kathōs kai pros humas). “As it does in your case” (Frame). [source]
Usual construction of ινα hina after προσευχομαι proseuchomai sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in 1 Corinthians 9:24.; Galatians 2:2; Romans 9:16; Philemon 2:16; 2 Timothy 4:7. Lightfoot translates “may have a triumphant career.” On the word of the Lord see note on 1 Thessalonians 1:8. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, even as also it is with you “As it does in your case” (Frame). [source]
The clauses are arranged crosswise, love referring to saints, faith to Christ. Toward. Two different prepositions are thus translated. Practically the difference is not material, but πρός towardwith πίστις faithis unusual. See 1 Thessalonians 1:8. Εἰς is the preposition of contact; to, unto; faith exerted upon. [source]