The Meaning of 1 Thessalonians 2:8 Explained

1 Thessalonians 2:8

KJV: So being affectionately desirous of you, we were willing to have imparted unto you, not the gospel of God only, but also our own souls, because ye were dear unto us.

YLT: so being desirous of you, we are well-pleased to impart to you not only the good news of God, but also our own souls, because beloved ye have become to us,

Darby: Thus, yearning over you, we had found our delight in having imparted to you not only the glad tidings of God, but our own lives also, because ye had become beloved of us.

ASV: even so, being affectionately desirous of you, we were well pleased to impart unto you, not the gospel of God only, but also our own souls, because ye were become very dear to us.

KJV Reverse Interlinear

So  being affectionately desirous  of you,  we were willing  to have imparted  unto you,  not  the gospel  of God  only,  but  also  our own  souls,  because  ye were  dear  unto us. 

What does 1 Thessalonians 2:8 Mean?

Context Summary

1 Thessalonians 2:1-12 - The Fruit Of Unsparing Labor
Paul preached in great conflict of soul because of his passionate desire for the salvation of men. In this, many of the notable servants of God have shared; and we shall not attain to the great end of our ministry unless the seeds we sow are steeped in prayers and tears. The Apostle viewed the gospel as a sacred deposit left with him by God on man's behalf, 1 Thessalonians 2:4. Do we sufficiently realize that as Christ is our Trustee, entrusted with God's gift for us, so we are executors of His bequests to our fellow-men, who will have serious charges to bring against us if we hoard for ourselves what was meant for them? The questions which should sustain and quicken us are: "What does God think of my service?-Is He pleased?"
Combined with Paul's strength of purpose there were the sweetness and tenderness of a nurse. Self-denying labor for his own maintenance took from his eyes their needed sleep, and was another proof of his sincerity and devotion. There was no harm in receiving gifts, but Paul was most anxious to do nothing that would invalidate his testimony, or be unworthy of the Master he served. Admirable example for us all! [source]

Chapter Summary: 1 Thessalonians 2

1  In what manner the gospel was brought and preached to the Thessalonians
18  A reason is rendered both why Paul was so long absent from them, and also so desirous to see them

Greek Commentary for 1 Thessalonians 2:8

Even so, being affectionately desirous of you [ουτως ομειρομενοι υμων]
Clearly the correct text rather than ιμειρομενοι — himeiromenoi from ιμειρω — himeirō old verb to long for. But the verb ομειρομαι — homeiromai (Westcott and Hort om., smooth breathing) occurs nowhere else except MSS. in Job 3:21; Psalm 62:2 (Symmachus) and the Lycaonian sepulchral inscription (4th cent. a.d.) about the sorrowing parents ομειρομενοι περι παιδος — homeiromenoi peri paidos greatly desiring their son (Moulton and Milligan, Vocabulary). Moulton suggests that it comes from a root σμερ — smer remember, and that ο — ȯ is a derelict preposition ο — o like οδυρομαι οκελλω ωκεανος — o-ηυδοκουμεν — duromaiευδοκεω — o-μεταδουναι — kellōμεταδιδωμι — ō-πσυχας — keanos Wohlenberg (Zahn, Kommentar) calls the word “a term of endearment,” “derived from the language of the nursery” (Milligan). [source]
We were well pleased [διοτι αγαπητοι ημιν εγενητητε]
Imperfect active of διοτι — eudokeō common verb in later Greek and in N.T. (see Matthew 3:17), picturing Paul‘s idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. To impart (δια οτι — metadounai). Second aorist active infinitive of γινομαι — metadidōmi old verb to share with (see Luke 3:11). Possible zeugma with souls (ημιν — psuchas), though Lightfoot renders “lives.” Paul and his associates held nothing back. Because ye were become very dear to us Note dioti (double cause, diahoti for that), use of ginomai again for become, and dative hēmin with verbal agapētoi beloved and so dear. A beautiful picture of the growth of Paul‘s affection for them as should be true with every pastor. [source]
To impart [δια οτι]
Second aorist active infinitive of γινομαι — metadidōmi old verb to share with (see Luke 3:11). Possible zeugma with souls (ημιν — psuchas), though Lightfoot renders “lives.” Paul and his associates held nothing back. [source]
Because ye were become very dear to us [αγαπητοι]
Note dioti (double cause, diahoti for that), use of ginomai again for become, and dative hēmin with verbal agapētoi beloved and so dear. A beautiful picture of the growth of Paul‘s affection for them as should be true with every pastor. [source]
Being affectionately desirous [ὁμειρόμενοι]
N.T.oOnce in lxx, Job 3:21. The figure of the nursing mother is continued. She is not satisfied with nursing the child, but interests herself affectionately in all that concerns it. [source]
We were willing [ηὐδοκοῦμεν]
Better, we were pleased. Imperfect tense: we continued to entertain and manifest our affectionate solicitude. The verb occasionally in later Greek, and often in lxx. In N.T. it is used of God's decrees, as Luke 12:32; 1 Corinthians 1:21; Galatians 1:15; Colossians 1:19; and of the free determination and plans of men, as Romans 15:26; 2 Corinthians 5:8; 1 Thessalonians 3:1. [source]
Souls [ψυχάς]
Better lives. See on Romans 11:3; see on 1 Corinthians 15:45; see on Mark 12:30. [source]

Reverse Greek Commentary Search for 1 Thessalonians 2:8

Romans 11:3 Life [ψυχήν]
From ψύχω tobreathe or blow. In classical usage it signifies life in the distinctness of individual existence, especially of man, occasionally of brutes. Hence, generally, the life of the individual. In the further development of the idea it becomes, instead of the body, the seat of the will, dispositions, desires, passions; and, combined with the σῶμα bodydenotes the constituent parts of humanity. Hence the morally endowed individuality of man which continues after death. Scripture. In the Old Testament, answering to nephesh primarily life, breath; therefore life in its distinct individuality; life as such, distinguished from other men and from inanimate nature. Not the principle of life, but that which bears in itself and manifests the life-principle. Hence spirit (ruach πνεῦμα ) in the Old Testament never signifies the individual. Soul ( ψυχή ), of itself, does not constitute personality, but only when it is the soul of a human being. Human personality is derived from spirit ( πνεῦμα ), and finds expression in soul or life ( ψυχή ). -DIVIDER-
-DIVIDER-
The New-Testament usage follows the Old, in denoting all individuals from the point of view of individual life. Thus the phrase πᾶσα ψυχή everysoul, i.e., every person (Romans 2:9; Romans 13:1), marking them off from inanimate nature. So Romans 11:3; Romans 16:4; 2 Corinthians 1:23; 2 Corinthians 12:15; Philemon 2:30; 1 Thessalonians 2:8, illustrate an Old-Testament usage whereby the soul is the seat of personality, and is employed instead of the personal pronoun, with a collateral notion of value as individual personality. -DIVIDER-
-DIVIDER-
These and other passages are opposed to the view which limits the term to a mere animal life-principle. See Ephesians 6:6; Colossians 3:23; the compounds σύμψυχοι withone soul; ἰσοψύχον like-minded(Philemon 1:27; Philemon 2:20), where personal interest and accord of feeling are indicated, and not lower elements of personality. See, especially 1 Thessalonians 5:23. -DIVIDER-
-DIVIDER-
As to the distinction between ψυχή souland πνεῦμα spiritit is to be said:-DIVIDER-
1. That there are cases where the meanings approach very closely, if they are not practically synonymous; especially where the individual life is referred to. See Luke 1:47; John 11:33, and John 12:27; Matthew 11:29, and 1 Corinthians 16:18. -DIVIDER-
-DIVIDER-
2. That the distinction is to be rejected which rests on the restriction of ψυχή to the principle of animal life. This cannot be maintained in the face of 1 Corinthians 15:45; 1 Corinthians 2:14, in which latter the kindred adjective ψυχικός naturalhas reference to the faculty of discerning spiritual truth. In both cases the antithesis is πνεῦμα spiritin the ethical sense, requiring an enlargement of the conception of ψυχικός naturalbeyond that of σαρκικός fleshlyThat ψυχή soulmust not be distinguished from πνεῦμα ; spirit as being alone subject to the dominion of sin, since the πνεῦμα is described as being subject to such dominion. See 2 Corinthians 7:1. So 1 Thessalonians 5:23; 1 Corinthians 7:34, imply that the spirit needs sanctification. Compare Ephesians 4:23. -DIVIDER-
-DIVIDER-
4. Ψυχή soulis never used of God like πνεῦμα spiritIt is used of Christ, but always with reference to His humanity. -DIVIDER-
-DIVIDER-
Whatever distinction there is, therefore, is not between a higher and a lower element in man. It is rather between two sides of the one immaterial nature which stands in contrast with the body. Spirit expresses the conception of that nature more generally, being used both of the earthly and of the non-earthly spirit, while soul designates it on the side of the creature. In this view ψυχή soulis akin to σάρξ , flesh, “not as respects the notion conveyed by them, but as respects their value as they both stand at the same stage of creatureliness in contradistinction to God.” Hence the distinction follows that of the Old Testament between soul and spirit as viewed from two different points: the soul regarded as an individual possession, distinguishing the holder from other men and from inanimate nature; the spirit regarded as coming directly from God and returning to Him. “The former indicates the life-principle simply as subsistent, the latter marks its relation to God.” Spirit and not soul is the point of contact with the regenerating forces of the Holy Spirit; the point from which the whole personality is moved round so as to face God. -DIVIDER-
-DIVIDER-
Ψυχή soulis thus:-DIVIDER-
1. The individual life, the seat of the personality. -DIVIDER-
-DIVIDER-
2. The subject of the life, the person in which it dwells. -DIVIDER-
-DIVIDER-
3. The mind as the sentient principle, the seat of sensation and desire. -DIVIDER-
-DIVIDER-
[source]

Romans 1:11 Impart [μεταδω]
Second aorist active subjunctive of μεταδιδωμι — metadidōmi to share with one. See Luke 3:11; 1 Thessalonians 2:8. [source]
Galatians 1:15 It was the good pleasure of God [ευδοκησεν ο τεος]
Paul had no doubt about God‘s purpose in him (1 Thessalonians 2:8). [source]
1 Thessalonians 2:2 Gospel of God [εὐαγγέλιον τοῦ Θεοῦ]
For the phrase see Mark 1:14; Romans 1:1; Romans 15:16; 2 Corinthians 11:7; 1 Thessalonians 2:8, 1 Thessalonians 2:9; 1 Peter 4:17. It points to the monotheistic character of the gospel. [source]
1 Thessalonians 2:17 Being taken from you [ἀπορφανισθέντες]
N.T.oolxx. Rev. better, being bereaved of you. From ὀρφανός bereftSee Mark 12:40, John 14:18; James 1:27. The word suggests the intimate personal fellowship of the writer with his readers. The separation was like that between parents and children. Comp. 1 Thessalonians 2:7, 1 Thessalonians 2:8. [source]
1 Thessalonians 2:18 Because [διοτι]
As in 1 Thessalonians 2:8. [source]
1 Thessalonians 1:8 The word of the Lord [ὁ λόγος τοῦ κυρίου]
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]
1 Thessalonians 1:5 Our gospel [το ευαγγελιον ημων]
The gospel (see Matthew 4:23; note on Mark 1:1 and Mark 1:15 for ευαγγελιον — euaggelion) which we preach, Paul‘s phrase also in 2 Thessalonians 2:14; 2 Corinthians 4:3; Romans 2:16; Romans 16:25; 2 Timothy 2:8. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul‘s own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul‘s gospel is of God (1 Thessalonians 2:2, 1 Thessalonians 2:8, 1 Thessalonians 2:9), in its substance it is Christ‘s (1 Thessalonians 3:2; 2 Thessalonians 1:8), and Paul is only the bearer of it (1 Thessalonians 2:4, 1 Thessalonians 2:9; 2 Thessalonians 2:14) as Milligan points out. Paul and his associates have been entrusted with this gospel (1 Thessalonians 2:4) and preach it (Galatians 2:2). Elsewhere Paul calls it God‘s gospel (2 Corinthians 11:7; Romans 1:1; Romans 15:16) or Christ‘s (1 Corinthians 9:12; 2 Corinthians 2:12; 2 Corinthians 9:13; 2 Corinthians 10:14; Galatians 1:7; Romans 15:19; Philemon 1:27). In both instances it is the subjective genitive. Came unto you (εγενητη εις υμας — egenēthē eis humās). First aorist passive indicative of γινομαι — ginomai in practically same sense as εγενετο — egeneto (second aorist middle indicative as in the late Greek generally). So also εις υμας — eis humās like the Koiné{[28928]}š is little more than the dative υμιν — humin (Robertson, Grammar, p. 594). Not only - but also Sharp contrast, negatively and positively. The contrast between δυναμις — logos (word) and εν πνευματι αγιωι και πληροποριαι πολληι — dunamis (power) is seen also in 1 Corinthians 2:4; 1 Corinthians 4:20. Paul does not refer to miracles by εν — dunamis In the Holy Spirit and much assurance (λογωι δυναμει — en pneumati hagiōi kai plērophoriāi pollēi). Preposition πληροποριαι — en repeated with πληροπορεω — logōiκατως οιδατε — dunamei but only once here thus uniting closely Holy Spirit and much assurance. No article with either word. The word οιοι εγενητημεν υμιν — plērophoriāi is not found in ancient Greek or the lxx. It appears once in Clement of Rome and one broken papyrus example. For the verb οιοι — plērophoreō see note on Luke 1:1. The substantive in the N.T. only here and Colossians 2:2; Hebrews 6:11; Hebrews 10:22. It means the full confidence which comes from the Holy Spirit. Even as ye know (υμιν — kathōs oidate). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. What manner of men we showed ourselves toward you Literally, What sort of men we became to you. Qualitative relative ημετα — hoioi and dative δι υμας — humin and first aorist passive indicative egenēthēmen (not ēmetha we were). An epexegetical comment with for your sake (di' humās) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time. [source]

What do the individual words in 1 Thessalonians 2:8 mean?

So yearning over you we were pleased to have imparted to you not only the gospel - of God but also our own lives because beloved to us you have become
οὕτως ὁμειρόμενοι ὑμῶν εὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ εὐαγγέλιον τοῦ Θεοῦ ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς διότι ἀγαπητοὶ ἡμῖν ἐγενήθητε

οὕτως  So 
Parse: Adverb
Root: οὕτως  
Sense: in this manner, thus, so.
ὁμειρόμενοι  yearning  over 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural
Root: ἱμείρομαι 
Sense: to desire, long for, esp.
εὐδοκοῦμεν  we  were  pleased 
Parse: Verb, Imperfect Indicative Active, 1st Person Plural
Root: εὐδοκέω  
Sense: it seems good to one, is one’s good pleasure.
μεταδοῦναι  to  have  imparted 
Parse: Verb, Aorist Infinitive Active
Root: μεταδίδωμι  
Sense: to impart.
ὑμῖν  to  you 
Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural
Root: σύ  
Sense: you.
μόνον  only 
Parse: Adverb
Root: μόνον  
Sense: only, alone, but.
εὐαγγέλιον  gospel 
Parse: Noun, Accusative Neuter Singular
Root: εὐαγγέλιον  
Sense: a reward for good tidings.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
καὶ  also 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
τὰς  our 
Parse: Article, Accusative Feminine Plural
Root:  
Sense: this, that, these, etc.
ἑαυτῶν  own 
Parse: Reflexive Pronoun, Genitive Masculine 3rd Person Plural
Root: ἑαυτοῦ  
Sense: himself, herself, itself, themselves.
ψυχάς  lives 
Parse: Noun, Accusative Feminine Plural
Root: ψυχή  
Sense: breath.
διότι  because 
Parse: Conjunction
Root: διότι  
Sense: on this account that, because.
ἀγαπητοὶ  beloved 
Parse: Adjective, Nominative Masculine Plural
Root: ἀγαπητός  
Sense: beloved, esteemed, dear, favourite, worthy of love.
ἡμῖν  to  us 
Parse: Personal / Possessive Pronoun, Dative 1st Person Plural
Root: ἐγώ  
Sense: I, me, my.
ἐγενήθητε  you  have  become 
Parse: Verb, Aorist Indicative Passive, 2nd Person Plural
Root: γίνομαι  
Sense: to become, i.