KJV: For ye remember, brethren, our labour and travail: for labouring night and day, because we would not be chargeable unto any of you, we preached unto you the gospel of God.
YLT: for ye remember, brethren, our labour and travail, for, night and day working not to be a burden upon any of you, we did preach to you the good news of God;
Darby: For ye remember, brethren, our labour and toil: working night and day, not to be chargeable to any one of you, we have preached to you the glad tidings of God.
ASV: For ye remember, brethren, our labor and travail: working night and day, that we might not burden any of you, we preached unto you the gospel of God.
| Μνημονεύετε | You remember |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: μνημονεύω Sense: to be mindful of, to remember, to call to mind. |
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| ἀδελφοί | brothers |
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Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| κόπον | labor |
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Parse: Noun, Accusative Masculine Singular Root: κόπος Sense: a beating. |
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| ἡμῶν | of us |
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Parse: Personal / Possessive Pronoun, Genitive 1st Person Plural Root: ἐγώ Sense: I, me, my. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| μόχθον | hardship |
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Parse: Noun, Accusative Masculine Singular Root: μόχθος Sense: a hard and difficult labour, toil, travail, hardship, distress. |
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| νυκτὸς | Night |
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Parse: Noun, Genitive Feminine Singular Root: νύξ Sense: night. |
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| ἡμέρας | day |
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Parse: Noun, Genitive Feminine Singular Root: ἡμέρα Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night. |
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| ἐργαζόμενοι | working |
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Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Plural Root: ἐργάζομαι Sense: to work, labour, do work. |
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| πρὸς | in order |
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Parse: Preposition Root: πρός Sense: to the advantage of. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐπιβαρῆσαί | to burden |
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Parse: Verb, Aorist Infinitive Active Root: ἐπιβαρέω Sense: to put a burden upon, to load. |
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| τινα | anyone |
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Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
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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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| ἐκηρύξαμεν | we proclaimed |
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Parse: Verb, Aorist Indicative Active, 1st Person Plural Root: κηρύσσω Sense: to be a herald, to officiate as a herald. |
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| εὐαγγέλιον | gospel |
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Parse: Noun, Accusative Neuter Singular Root: εὐαγγέλιον Sense: a reward for good tidings. |
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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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Greek Commentary for 1 Thessalonians 2:9
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]
Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. So in 1 Thessalonians 3:10. That we might not burden any of you (προς το μη επιβαρησαι τινα υμων pros to mē epibarēsai tina humōn). Use of προς pros with the articular infinitive to express purpose (only four times by Paul). The verb επιβαρεω epibareō is late, but in the papyri and inscriptions for laying a burden (βαρος baros) on (επι epi̇) one. In N.T. only here and 2 Thessalonians 3:8; 2 Corinthians 2:5. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2 Corinthians 9-12), though he vindicated his right to remuneration. We preached We heralded (from κηρυχ kērux herald) to you, common verb for preach. [source]
Use of προς pros with the articular infinitive to express purpose (only four times by Paul). The verb επιβαρεω epibareō is late, but in the papyri and inscriptions for laying a burden (βαρος baros) on (επι epi̇) one. In N.T. only here and 2 Thessalonians 3:8; 2 Corinthians 2:5. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2 Corinthians 9-12), though he vindicated his right to remuneration. [source]
We heralded (from κηρυχ kērux herald) to you, common verb for preach. [source]
(from κηρυχ kērux herald) to you, common verb for preach. [source]
The two words are associated in 2 Corinthians 11:27; 2 Thessalonians 3:8. Μόχθος travailPoFrequent in lxx. Κόπος emphasizes fatigue, μόχθος hardshipBecause we would not be chargeable ( πρὸς τὸ μὴ ἐπιβαρῆσαι )Incorrect. Rend. that we might not burden. Put you to expense for our support. Comp. 2 Thessalonians 3:8. [source]
Incorrect. Rend. that we might not burden. Put you to expense for our support. Comp. 2 Thessalonians 3:8. [source]
Reverse Greek Commentary Search for 1 Thessalonians 2:9
The best texts read λαλῶ , which emphasizes not what Christ says (which would be λέγω ), but the fact that He speaks. See on Matthew 28:18. The use of the preposition εἰς here is peculiar. Literally, “I speak into the world;” so that my words may reach and spread through the world. See for a similar construction 1 Thessalonians 2:9; 1 Thessalonians 4:8; Hebrews 2:3. So Sophocles, where Electra says, κήρυσσέ μ ' εἰς ἅπαντας proclaimme to all: so that the report of me may reach all ears (“Electra,” 606). [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]
Same construction with δια dia as above. ομοτεχνον Homotechnon is an old word Late word from ποιεω skēnē and εμενεν poieō here only in the N.T. They made portable tents of leather or of cloth of goat‘s hair. So Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1 Thessalonians 2:9; 2 Thessalonians 3:8) and later at Ephesus with Aquila and Priscilla (Acts 18:18, Acts 18:26; Acts 20:34; 1 Corinthians 16:19). They moved again to Rome (Romans 16:3) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. So he “abode” (ηργαζοντο emenen imperfect active) with them and “they wrought” (ērgazonto imperfect middle), happy and busy during week days. [source]
Rare verb, once in Aristotle and in a late Christian inscription, and 1 Corinthians 7:9 and here, from εγκρατης egkratēs common adjective for one who controls himself. The athlete then and now has to control himself (direct middle) in all things (accusative of general reference). This is stated by Paul as an athletic axiom. Training for ten months was required under the direction of trained judges. Abstinence from wine was required and a rigid diet and regimen of habits.A corruptible crown (πταρτον στεπανον phtharton stephanon). Στεπανος Stephanos (crown) is from στεπω stephō to put around the head, like the Latin corona, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. “Yet these were the most coveted honours in the whole Greek world” (Findlay). For the crown of thorns on Christ‘s head see note on Matthew 27:29; Mark 15:17; John 19:2; and John 19:5. Διαδημα Diadēma (diadem) was for kings (Revelation 12:3). Favourite metaphor in the N.T., the crown of righteousness (2 Timothy 4:8), the crown of life (James 1:12), the crown of glory (1 Peter 5:4), the crown of rejoicing (1 Thessalonians 2:9), description of the Philippians (Philemon 4:1). Note contrast between πταρτον phtharton (verbal adjective from πτειρω phtheirō to corrupt) like the garland of pine leaves, wild olive, or laurel, and απταρτον aphtharton (same form with α a privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1 Peter 5:4). [source]
Στεπανος Stephanos (crown) is from στεπω stephō to put around the head, like the Latin corona, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. “Yet these were the most coveted honours in the whole Greek world” (Findlay). For the crown of thorns on Christ‘s head see note on Matthew 27:29; Mark 15:17; John 19:2; and John 19:5. Διαδημα Diadēma (diadem) was for kings (Revelation 12:3). Favourite metaphor in the N.T., the crown of righteousness (2 Timothy 4:8), the crown of life (James 1:12), the crown of glory (1 Peter 5:4), the crown of rejoicing (1 Thessalonians 2:9), description of the Philippians (Philemon 4:1). Note contrast between πταρτον phtharton (verbal adjective from πτειρω phtheirō to corrupt) like the garland of pine leaves, wild olive, or laurel, and απταρτον aphtharton (same form with α a privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1 Peter 5:4). [source]
Old adjective, free from weight or light See note on 1 Thessalonians 2:9 for same idea. Paul kept himself independent. [source]
Both old words for severe work, combined here as in 1 Thessalonians 2:9; 2 Thessalonians 3:8, “by toil and moil” (Plummer). The rest of the list is like the items in 2 Corinthians 6:4. [source]
Read πόνον laborwhich occurs elsewhere only in Revelation 16:10, Revelation 16:11; Revelation 21:4, in the sense of pain. Πονος laboris from the root of πένομαι towork for one's daily bread, and thence to be poor. Πόνος toil πένης onewho works for his daily bread, and πονηρός wickedhave a common root. See on wickedness, Mark 7:22. In their original conceptions, κόπος labor(1 Corinthians 15:58; 2 Corinthians 6:5) emphasizes the fatigue of labor: μόχθος hardlabor (2 Corinthians 11:27; 1 Thessalonians 2:9), the hardship: πόνος theeffort, but πόνος has passed, in the New Testament, in every instance but this, into the meaning of pain. [source]
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]
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]
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]
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]
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]
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]
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]
Adverbial accusative, as a gift, gift-wise Same claim made to the Corinthians (2 Corinthians 11:7), old word, in lxx, and papyri. He lodged with Jason, but did not receive his meals gratis, for he paid for them. Apparently he received no invitations to meals. Paul had to make his financial independence clear to avoid false charges which were made in spite of all his efforts. To eat bread is merely a Hebraism for eat (2 Thessalonians 3:10). See note on 1 Thessalonians 2:9 for labour and travail, and night and day See note on 1 Thessalonians 2:9 for rest of the verse in precisely the same words. [source]
See 1 Timothy 5:5. The phrase in Paul, 1 Thessalonians 2:9; 1 Thessalonians 3:10; 2 Thessalonians 3:8. Const. with greatly desiring. [source]
Genitive of time, “by night and by day.” As in 1 Thessalonians 2:9; 1 Thessalonians 3:10. [source]
Or lit., according to the eymology, workest ( ἔργον work). See on James 2:9. The distinction between this verb and others signifying to do, such as ποιεῖν , πράσσειν , δρᾶν , which last does not occur in the New Testament, is not sharply maintained in Attic Greek. In certain connections the difference between them is great, in others, it is hardly perceptible. On ποιεῖν and πρα.σσειν , see on John 3:21. Ἐργάζομαι , like πράσσειν , contemplates the process rather than the end of action, carrying the ideas of continuity and repetition. It means to labor, to be active, to perform, with the idea of continued exertion, and therefore is used of servants, or of those who have an assigned business or office. See Matthew 21:28; Matthew 25:26; Luke 13:14; John 5:17; John 6:27; John 9:4; 1 Thessalonians 2:9. For the phrase ἐργάσῃ εἰς thoudoest toward (Rev.), see Matthew 26:10. [source]