KJV: For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe.
YLT: Because of this also, we -- we do give thanks to God continually, that, having received the word of hearing from us of God, ye accepted, not the word of man, but as it is truly, the word of God, who also doth work in you who believe;
Darby: And for this cause we also give thanks to God unceasingly that, having received the word of the report of God by us, ye accepted, not men's word, but, even as it is truly, God's word, which also works in you who believe.
ASV: And for this cause we also thank God without ceasing, that, when ye received from us the word of the message, even the word of God, ye accepted it not as the word of men, but, as it is in truth, the word of God, which also worketh in you that believe.
| διὰ | because of |
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Parse: Preposition Root: διά Sense: through. |
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| τοῦτο | this |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| εὐχαριστοῦμεν | 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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| τῷ | - |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεῷ | to 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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| ἀδιαλείπτως | unceasingly |
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Parse: Adverb Root: ἀδιαλείπτως Sense: without intermission, incessantly, without ceasing. |
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| ὅτι | that |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| παραλαβόντες | having received |
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Parse: Verb, Aorist Participle Active, Nominative Masculine Plural Root: παραλαμβάνω Sense: to take to, to take with one’s self, to join to one’s self. |
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| λόγον | [the] word |
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Parse: Noun, Accusative Masculine Singular Root: λόγος Sense: of speech. |
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| ἀκοῆς | [by your] hearing |
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Parse: Noun, Genitive Feminine Singular Root: ἀκοή Sense: the sense of hearing. |
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| ἡμῶν | us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἐδέξασθε | you accepted |
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Parse: Verb, Aorist Indicative Middle, 2nd Person Plural Root: δέχομαι Sense: to take with the hand. |
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| ἀνθρώπων | of men |
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Parse: Noun, Genitive Masculine Plural Root: ἄνθρωπος Sense: a human being, whether male or female. |
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| καθὼς | even as |
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Parse: Adverb Root: καθώς Sense: according as. |
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| ἀληθῶς | truly |
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Parse: Adverb Root: ἀληθῶς Sense: truly, of a truth, in reality, most certainly. |
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| ἐστὶν | it is |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἐνεργεῖται | works |
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Parse: Verb, Present Indicative Middle, 3rd Person Singular Root: ἐνεργέω Sense: to be operative, be at work, put forth power. |
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| πιστεύουσιν | believe |
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Parse: Verb, Present Participle Active, Dative Masculine Plural Root: πιστεύω Sense: to think to be true, to be persuaded of, to credit, place confidence in. |
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Greek Commentary for 1 Thessalonians 2:13
Note και kai twice. We as well as you are grateful for the way the gospel was received in Thessalonica. [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]
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. [source]
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]
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]
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]
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]
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]
. 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]
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]
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]
Rend. when ye received the word of the message (which came ) from us, even the word of God. The words the word of the message from us form one conception, governed by παραλαβόντες havingreceived or when ye received; therefore from us is not to be taken as depending on having received, as Rev. when ye received from us the word, etc. Of God (supply the word ) is added in order to correct any possible false impression made by from us. Ἁκοή in N.T. means the sense of hearing, as Matthew 13:14; 1 Corinthians 12:17; 2 Peter 2:8: or the organ of hearing = ear, as Mark 7:35; Luke 7:1: or a thing heard, a report, rumor, as John 12:38; Romans 10:16. The phrase λόγος ἀκοῆς or τῆς ἀκοῆς theword of hearing, or word of the message, signifies the word which is heard. Comp. Hebrews 4:2. See on the fame, Luke 4:37. [source]
Referring to the word, not to God. Comp. Philemon 2:13. In the middle voice as here, used only by Paul and James, and only of things. See Ephesians 3:20; Colossians 1:29; James 5:16, and footnote on Colossians 1:29. The noun ἐνέργεια , PoIt means power in exercise, and is used only of superhuman power. [source]
Reverse Greek Commentary Search for 1 Thessalonians 2:13
Here the future tense, will receive. Rev., therefore, much better: I come again and will receive you. The change of tense is intentional, the future pointing to the future personal reception of the believer through death. Christ is with the disciple alway, continually “coming” to him, unto the end of the world. Then He will receive him into that immediate fellowship, where he “shall see Him as He is.” The verb παραλαμβάνω is used in the New Testament of taking along with (Matthew 4:5, note; Matthew 17:1, note; Acts 16:33, note): of taking to (Matthew 1:20; John 14:3): of taking from, receiving by transmission; so mostly in Paul (Galatians 1:12; Colossians 2:6; Colossians 4:17; 1 Thessalonians 2:13, etc. See also Matthew 24:40, Matthew 24:41). It is scarcely fanciful to see the first two meanings blended in the use of the verb in this passage. Jesus, by the Spirit, takes His own along with Him through life, and then takes them to His side at death. He himself conducts them to Himself. [source]
Paul‘s work had not been in vain in Thessalonica (1 Thessalonians 1:7.; 1 Thessalonians 2:13, 1 Thessalonians 2:20). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem (Acts 20:4) and Aristarchus will go on with him to Rome (Acts 27:2). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger. After his departure severe persecution came to the Christians in Thessalonica (1 Thessalonians 2:14; 1 Thessalonians 3:1-5; 2 Thessalonians 1:6). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people. [source]
Lit., hearing. Similarly, Matthew 14:1; Mark 13:7. Compare the phrase word of hearing, 1 Thessalonians 2:13; Hebrews 4:2(Rev.); and hearing of faith, i.e., message of faith, Galatians 3:2. [source]
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]
They heard, but did not heed. Some disbelieve now (Romans 3:3) as they did then. On obedience and disobedience see note on Romans 5:19; 1 Thessalonians 2:13; Galatians 3:2. He quotes Isaiah 53:1 to show how Isaiah felt. [source]
See on 1 Thessalonians 2:13. Middle voice, comp. Romans 7:5; 2 Corinthians 1:6; 2 Corinthians 4:12; 2 Thessalonians 2:7; Ephesians 3:20. Not passive, as by many Roman Catholic expositors, faith which is wrought by love. [source]
See on 1 Thessalonians 2:13. [source]
See on 1 Thessalonians 2:13. Rev. omits effectually, but it is fairly implied in the verb. Comp. 1 Corinthians 12:6; Philemon 2:13; Colossians 1:29. The reference is to God, not to Christ. [source]
Better, from man. Παρὰ fromemphasizes the idea of transmission, and marks the connection between giver and receiver. Comp. 1 Thessalonians 2:13; 1 Thessalonians 4:1; 2 Timothy 3:14; Acts 10:22. In the Gospels and Acts παραλαμβάνειν usually means to take, in the sense of causing to accompany, as Matthew 4:5; Matthew 17:1; Mark 4:36, etc. Scarcely ever in the sense of receive: see Mark 7:4. In Paul only in the sense of receive, and only with παρὰ , with the single exception of 1 Corinthians 11:23( ἀπὸ ). The simple λαμβάνω usually with παρὰ , but with ἀπὸ , 1 John 2:27; 1 John 3:22. [source]
On the word ενεργων δυναμεις energeō see note on 1 Thessalonians 2:13; note on 1 Corinthians 12:6. It is a great word for God‘s activities (Philemon 2:13). “In you” (Lightfoot) is preferable to “among you” for ενεργεω en humin (1 Corinthians 13:10; Matthew 14:2). The principal verb for “doeth he it” (εν υμιν poiei) is not expressed. Paul repeats the contrast in Galatians 3:2 about “works of the law” and “the hearing of faith.” [source]
First aorist passive infinitive (purpose) of ενδοχαζω endoxazō late verb, in N.T. only here and 2 Thessalonians 1:12, in lxx and papyri. In his saints (εν τοις αγιοις αυτου en tois hagiois autou). The sphere in which Christ will find his glory at the Revelation. And to be marvelled at First aorist passive infinitive (purpose), common verb ταυμαζω thaumazō That believed (τοις πιστευσασιν tois pisteusasin). Why aorist active participle instead of present active πιστευουσιν pisteuousin (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1 Thessalonians 1:6.; 1 Thessalonians 2:13.). The parenthetical clause, though difficult, falls in with this idea: Because our testimony unto you was believed Moffatt calls it an anti-climax. On that day (εν τηι ημεραι εκεινηι en tēi hēmerāi ekeinēi). The day of Christ‘s coming (2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8). [source]
First aorist passive infinitive (purpose), common verb ταυμαζω thaumazō That believed (τοις πιστευσασιν tois pisteusasin). Why aorist active participle instead of present active πιστευουσιν pisteuousin (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1 Thessalonians 1:6.; 1 Thessalonians 2:13.). The parenthetical clause, though difficult, falls in with this idea: Because our testimony unto you was believed Moffatt calls it an anti-climax. On that day (εν τηι ημεραι εκεινηι en tēi hēmerāi ekeinēi). The day of Christ‘s coming (2 Timothy 1:12, 2 Timothy 1:18; 2 Timothy 4:8). [source]
Why aorist active participle instead of present active πιστευουσιν pisteuousin (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1 Thessalonians 1:6.; 1 Thessalonians 2:13.). The parenthetical clause, though difficult, falls in with this idea: [source]
See note on 1 Thessalonians 2:13 for ενεργειται energeitai The genitive της ανομιας tēs anomias (lawlessness) describes το μυστηριον to mustērion (note emphatic position of both). This mystery But this secret will be “revealed” and then we shall understand clearly what Paul‘s meaning is here. [source]
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]
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]
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]
“I suffer evil.” Old compound “Up to bonds.” A common experience with Paul (2 Corinthians 11:23; Philemon 1:7, Philemon 1:13, Philemon 1:14; Colossians 4:18). As a malefactor One of the charges made against Paul. Is not bound (ou dedetai). Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
One of the charges made against Paul. Is not bound (ou dedetai). Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
Perfect passive indicative of deō to bind. Old verb. See note on 1 Corinthians 7:27, 1 Corinthians 7:39; Romans 7:2. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; 1 Thessalonians 2:13; 1 Corinthians 14:36; 2 Corinthians 2:17; Philemon 1:14; Titus 2:5). [source]
Lit. the word of the message. See on 1 Thessalonians 2:13. [source]
Lit. to the things which were heard, that is, from the messengers of the gospel. Comp. the phrase ὁ λόγος τῆς ἀκοῆς theword of hearing, Hebrews 4:2; 1 Thessalonians 2:13. Ἐυαγγέλιον gospeldoes not occur in the Epistle, and εὐαγγελίζεσθαι toproclaim good tidings, only twice. [source]
Periphrastic perfect passive indicative of ευαγγελιζω euaggelizō (from ευαγγελιον euaggelion good news, glad tidings) to bring good news, used here in its original sense as in Hebrews 4:6 of the Israelites Even as also they See Hebrews 4:6. We have the promise of rest as the Israelites had. The parallel holds as to the promise, the privilege, the penalty. The word of hearing As in 1 Thessalonians 2:13. Genitive ακοης akoēs describing λογος logos the word marked by hearing (the word heard). Because they were not united by faith with them that heard Μη Mē the usual negative of the participle. A very difficult phrase. The text is uncertain whether the participle (perfect passive of συνκεραννυμι sunkerannumi old verb to mix together) ends in -ος os agreeing with λογος logos or -ους ous agreeing with εκεινους ekeinous (them). Taking it in -ους ous the translation is correct. Πιστει Pistei is in the instrumental case and τοις ακουσασιν tois akousasin in the associative instrumental after συν sun f0). [source]