1 Thessalonians 1:1

1 Thessalonians 1:1 in Multiple Translations

Berean Standard Bible BSB

Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace and peace to you.

King James Version KJV

Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ.

American Standard Version ASV

Paul, and Silvanus, and Timothy, unto the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.

Bible in Basic English BBE

Paul and Silvanus and Timothy, to the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace.

Free Bible Version FBV

This letter comes from Paul, Silvanus, and Timothy to the church of the Thessalonians who belong to God the Father and the Lord Jesus Christ. May you have grace and peace!

Geneva Bible 1599 GNV

Pavl, and Siluanus, and Timotheus, vnto the Church of the Thessalonians, which is in God the Father, and in the Lord Iesus Christ: Grace be with you, and peace from God our Father, and from the Lord Iesus Christ.

Young's Literal Translation YLT

Paul, and Silvanus, and Timotheus, to the assembly of Thessalonians in God the Father, and the Lord Jesus Christ: Grace to you, and peace, from God our Father, and the Lord Jesus Christ!

World English Bible WEB

Paul, Silvanus, and Timothy, to the assembly of the Thessalonians in God the Father and the Lord Jesus Christ: Grace to you and peace from God our Father and the Lord Jesus Christ.

Noah Webster Bible WBS

Paul, and Silvanus, and Timothy, to the church of the Thessalonians which is in God the Father, and in the Lord Jesus Christ: Grace be to you, and peace, from God our Father and the Lord Jesus Christ.

Douay-Rheims 1899 DRV

Paul and Sylvanus and Timothy: to the church of the Thessalonians, in God the Father, and in the Lord Jesus Christ.

Translation for Translators T4T

I, Paul, am writing this letter. Silas and Timothy are with me. We(exc) are sending this letter to you who are the congregation of believers in Thessalonica city. We (inc) all worship (OR, trust in) God our Father [MET] and our Lord Jesus Christ. We three desire/pray that God, our Father, and Jesus Christ, our Lord, will continue to act kindly toward you and will continue to cause you to have inner peace.

Plain English Version PEV

I am Paul, and this letter is from me. Silas and Timothy are here with me, and they are helping me write this letter. We are sending this letter to you Christians that are in God’s church, in the town called Thessalonica. You belong to God our father and to Jesus Christ our leader. We are asking God and Jesus to be good to you, and to make you feel happy and quiet inside yourselves.

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Berean Amplified Bible — 1 Thessalonians 1:1

BAB

Word Study

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1 Thessalonians 1:1 Interlinear (Deep Study)

BIB

GRK παυλος και σιλουανος και τιμοθεος τη εκκλησια θεσσαλονικεων εν θεω πατρι και κυριω ιησου χριστω χαρις υμιν και ειρηνη απο θεου πατρος ημων και κυριου ιησου χριστου

παυλος Paulos G3972 Paul Noun-NSM

και kai G2532 and Conj

σιλουανος Silouanos G4610 Silvanus Noun-NSM

και kai G2532 and Conj

τιμοθεος Timotheos G5095 Timothy Noun-NSM

τη ho G3588 the/this/who Art-DSF

εκκλησια ekklēsia G1577 assembly Noun-DSF

θεσσαλονικεων Thessalonikeus G2331 Thessalonian Noun-GPM

εν en G1722 in/on/among Prep

θεω theos G2316 God Noun-DSM

πατρι patēr G3962 father Noun-DSM

και kai G2532 and Conj

κυριω kurios G2962 lord: God Noun-DSM

ιησου Iēsous G2424 Joshua Noun-DSM

χριστω Christos G5547 Christ Noun-DSM

χαρις charis G5485 grace Noun-NSF

υμιν su G4771 you Pron-2DP

και kai G2532 and Conj

ειρηνη eirēnē G1515 peace Noun-NSF

απο apo G575 away from Prep

θεου theos G2316 God Noun-GSM

πατρος patēr G3962 father Noun-GSM

ημων egō G1473 I/we Pron-1GP

και kai G2532 and Conj

κυριου kurios G2962 lord: God Noun-GSM

ιησου Iēsous G2424 Joshua Noun-GSM

χριστου Christos G5547 Christ Noun-GSM

Greek Word Study

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Greek Word Reference — 1 Thessalonians 1:1

παυλος Paulos G3972 "Paul" Noun-NSM

Paul, originally named Saul, was a Roman apostle who wrote many letters in the New Testament, including Romans and 1 Corinthians. He is a key figure in the early Christian church.

Definition: Παῦλος, -ου, ὁ (Lat. Paulus), __1. Sergius Paulus: Act.13:7. __2. the Apostle Paul (cf. Σαῦλος): Act.13:9, and frequently throughout Ac., Rom.1:1, 1Co.1:1, al., 2Pe.3:15. (AS)

Usage: Occurs in 159 NT verses. KJV: Paul, Paulus See also: 1 Corinthians 1:1; Acts 20:37; Romans 1:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

σιλουανος Silouanos G4610 "Silvanus" Noun-NSM

Silvanus was another name for Silas, a Christian who worked with Paul, and is mentioned in 2 Corinthians and 1 Thessalonians. He was a trusted companion and helper. Silvanus was a Latinized version of Silas' name.

Definition: Σιλουανός (in MSS also Σιλβανός, a form frequently in π.), -οῦ, ὁ, Silvanus, latinized name of Silas: 2Co.1:19, 1Th.1:1, 2Th.1:1, 1Pe.5:12.† (AS)

Usage: Occurs in 4 NT verses. KJV: Silvanus See also: 1 Peter 5:12; 2 Corinthians 1:19; 2 Thessalonians 1:1.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τιμοθεος Timotheos G5095 "Timothy" Noun-NSM

Timothy means dear to God, referring to the Christian companion of Paul, as seen in Acts 17:14-15 and Romans 16:21. He was a key figure in the early church. His name reflects his importance to God's work.

Definition: Τιμόθεος, -ου, ὁ Timothy: Act.17:14-15 18:5, Rom.16:21, al. (AS)

Usage: Occurs in 24 NT verses. KJV: Timotheus, Timothy See also: 1 Corinthians 4:17; Acts 16:1; Hebrews 13:23.

τη ho G3588 "the/this/who" Art-DSF

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εκκλησια ekklēsia G1577 "assembly" Noun-DSF

An assembly refers to a group of people gathered together for a common purpose, like a church or community, as seen in Acts 19:32 and Hebrews 2:12. This term is used to describe both Jewish and Christian communities.

Definition: ἐκκλησία, -ας, ἡ (ἐκ-καλέω), [in LXX chiefly for קָהָל, otherwise for one of its cogn. forms ;] __1. prop., an assembly of citizens regularly convened (in Thuc., ii, 22, opposite to σύλλογος, a concourse): Act.19:32, 39 41. __2. In LXX of the assembly, congregation, community of Israel (Deu.4:10 23:2, al.): Act.7:38, Heb.2:12" (LXX) . __3. NT, esp. of an assembly or company of Christians, a (the) church; __(a) of gatherings for worship: 1Co.11:18 14:19, 34 35; __(b) of local communities: Act.8:3, 1Co.4:17; with name added, Act.8:1, Rom.16:1, 1Th.1:1, al.; pl., Act.15:41, 1Co.7:17; τ. Χριστοῦ, Rom.16:16; τ. Ἀσίας, 1Co.16:19; τ. ἁγίων, 1Co.14:33; εἰπο]ν τ. ἐκκλησίᾳ, Mat.18:17 (but see Hort, Ecclesia, 10); of a house-congregation (DB, i, 431a), Rom.16:5, 1Co.16:19, Col.4:15, Phm 2; __(with) of the whole body of Christians: Mat.16:18, 1Co.12:28, Eph.1:22, Php.3:6, al.; τ. θεοῦ, Act.20:28 (Κυρίου, T, R, mg.), 1Co.15:9, Gal.1:13, 1Ti.3:15; ἐ. προτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς, Heb.12:23. SYN.: συναγωγή, which see (see Tr., Syn., §i; DB, i, 426; Hort, Ecclesia, esp. 4ff., 107ff.; Hamilton, People of God, ii, 37ff.; reff. s.vv. "Church," "Congregation," in DB and DCG; Cremer, 332). (AS)

Usage: Occurs in 112 NT verses. KJV: assembly, church See also: 1 Corinthians 1:2; Acts 15:41; Hebrews 2:12.

θεσσαλονικεων Thessalonikeus G2331 "Thessalonian" Noun-GPM

A Thessalonian is a person from Thessalonica, a city in Macedonia, as mentioned in Acts 20:4 and 1 Thessalonians 1:1. The city was an important stop for Paul's missionary journeys. Its people were known for their faith.

Definition: θεσσαλονικεύς, -έως, ὁ a Thessalonian: Act.20:4 27:2, 1Th.1:1, 2Th.1:1.† (AS)

Usage: Occurs in 4 NT verses. KJV: Thessalonian See also: 1 Thessalonians 1:1; Acts 20:4; Acts 27:2.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

θεω theos G2316 "God" Noun-DSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

πατρι patēr G3962 "father" Noun-DSM

A father is a male parent, like Joseph, the father of Jesus, as mentioned in Matthew 2:22 and Luke 1:17. It can also refer to a forefather or ancestor, like Abraham, as seen in Matthew 3:9 and John 8:39.

Definition: πατήρ, πατρός, -τρί, τέρα, [in LXX chiefly and very frequently for אָב ;] a father; __1. prop., __(a) of the male parent: Mat.2:22, Luk.1:17, Jhn.4:53; anarth., Heb.12:7 (M, Pr., 82 f.); pl., of both parents (cl.), Heb.11:23; οἱ π. τ. σαρκός, Heb.12:9; __(b) of a forefather or ancestor (in cl. usually in pl.; Hom., al.): Mat.3:9, Luk.1:73, Jhn.8:39, al.; pl., Mat.23:30, 32 Luk.6:23, 26 Jhn.4:20, 1Co.10:1, al. __2. Metaphorical, __(a) of an author, originator, or archetype (= αἴτιος, ἀρχηγός, etc.; Pind., Plat., al.): Jhn.8:41-44, Rom.4:11, 12 16. __(b) as a title of respect or honour, used of seniors, teachers and others in a position of responsible authority (Jdg.17:10, 2Ki.2:12, Pro.1:8, al.): Mat.23:9 Act.7:2 22:1, 1Jn.2:13. __3. Of God (as in cl. of Zeus) as Father; __(a) of created things: τ. φώτων, Jas.1:17; __(b) of all sentient beings: Eph.3:14, 15 Heb.12:9; __(with) of men, esp. those in covenant relation with Him (freq in OT and later Jewish lit.; see Dalman, Words, 184ff.): Mat.6:4, Luk.6:36, Jhn.4:21, Jas.3:9, al.; ὁ π. ὁ ἐν (τ.) οὐρανοῖς, Mat.5:16, Mrk.11:25; ὁ π. ὁ οὐράνιος, Mat.6:14 15:13; esp. in the Epp., of Christians: Rom.8:15, 2Co.6:18, Gal.4:6, Eph.2:18 4:6, 1Jn.2:1; with genitive qual., τ. οἰκτιρμῶν, 2Co.1:3; τ. δοξῆς, Eph.1:17; __(d) of Christ (Dalman, Words, 190 ff.); __(α) by our Lord himself: ὁ π., Mat.11:25-27, Luk.10:2, 22 Jhn.5:20-23, al.; ὁ π. μου, Mat.11:27, al.; ὁ ἐν τ. οὐρανοῖς, Mat.7:11, al.; ὁ οὐράνιος, Mat.15:13; vocat., Jhn.11:41 12:27, 28 17:1, 5, 11, 20, 25 (cf. Abbott, JG., 96 f.); __(β) by Apostles: Jhn.1:14 (anarth.; see M, Pr., l.with), Rom.15:6, 2Co.1:3 11:31, Eph.1:3, Col.1:3, Heb.1:5, 1Pe.1:3, Rev.1:6 (cf. Westc., Epp. Jo., 27-34). (AS)

Usage: Occurs in 370 NT verses. KJV: father, parent See also: 1 Corinthians 1:3; Hebrews 8:9; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

κυριω kurios G2962 "lord: God" Noun-DSM

The Greek word for lord or master, used to address God or a person in authority, showing respect and power. In the New Testament, it appears in Matthew 9:38 and Mark 12:9. It signifies a controller or ruler.

Definition: κύριος, -α, -ον (also -ος, -ον), [in LXX (subst.) chiefly for יהוה, also for בַּעַל ,אָדוֹן, etc. ;] having power (κῦρος) or authority; as subst., ὁ κ., lord, master; __1. in general: with genitive of thing(s), Mat.9:38 20:8, Mrk.12:9 13:35, Luk.19:33; τ. σαββάτου, Mat.12:8, Mrk.2:28, Luk.6:5; with genitive of person(s), δούλου, etc., Mat.10:24, Luk.14:21, Act.16:16, al.; absol, opposite to οἱ δοῦλοι, Eph.6:5, 9 al.; of the Emperor (Deiss., LAE, 161), Act.25:26; θεοὶ πολλοὶ καὶ κ. πολλοί, 1Co.8:5; of a husband, 1Pe.3:6; in voc, as a title of respect to masters, teachers, magistrates, etc., Mat.13:27 16:22 27:63, Mrk.7:28, Luk.5:12, Jhn.4:11, Act.9:5, al. __2. As a divine title (frequently in π.; Deiss., LAE, 353 ff.); in NT, __(a) of God: ὁ κ., Mat.5:33, Mrk.5:19, Luk.1:6, Act.7:33, Heb.8:2, Jas.4:15, al.; anarth. (Bl., §46, 6), Mat.21:9, Mrk.13:20, Luk.1:17, Heb.7:21, 1Pe.1:25, al.; κ. τ. οὐρανοῦ καὶ τ. γῆς, Mat.11:25; τ. κυριευόντων, 1Ti.6:15; κ. ὁ θεός, Mat.4:7, 10 al.; id. before παντοκράτωρ, Rev.4:8; κ. σαβαώθ, Rom.9:29; (ὁ) ἄγγελος κυρίου, Mat.1:20 2:13, Luk.1:11, al.; πνεῦμα κυρίου, Luk.4:18, Act.8:39; __(b) of the Christ: Mat.21:3, Mrk.11:3, Luk.1:43 20:44, al.; of Jesus after his resurrection (Dalman, Words, 330), Act.10:36, Rom.14:8, 1Co.7:22, Eph.4:5, al.; ὁ κ. μου, Jhn.20:28; ὁ κ. Ἰησοῦς, Act.1:21, 1Co.11:23, al.; id. before Χριστός, Eph.1:2, al.; ὁ κ. ἡμῶν, 1Ti.1:14, Heb.7:14, al.; id. before Ἰησοῦς, 1Th.3:11, Heb.13:20, al.; Χριστός, Rom.16:18; Ἰ Χ., 1Co.1:2, 1Th.1:3, al.; Ἰ. Χ. (Χ. Ἰ) ὁ κ. (ἡμῶν), Rom.1:4, Col.2:6, Eph.3:11, al.; ὁ κ. καὶ ὁ σωτὴρ, 2Pe.3:2; id. before Ἰ. Χ., ib. 18; anarth., 1Co.7:22, 25 Jas.5:4, al.; κ. κυρίων, Rev.19:16; with prep., ἀπὸ (κατὰ, πρὸς, σὺν, etc.) κ., Col.3:24, al. SYN: see: δεσπότης. (AS)

Usage: Occurs in 686 NT verses. KJV: God, Lord, master, Sir See also: 1 Corinthians 1:2; 2 Corinthians 3:16; 1 Peter 1:3.

ιησου Iēsous G2424 "Joshua" Noun-DSM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

χριστω Christos G5547 "Christ" Noun-DSM

Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.

Definition: χριστός (Χρ-), -ή, -όν (χρίω), [in LXX for מָשִׁיחַ and cogn. forms ;] __1. 1. as adj., __(a) of things, anointing, to be used as ointment (Æsch., Eur., al.; τ. ἔλαιον τὸ χ., Lev.21:10); __(b) of persons, anointed (ὁ ἰερεὺς ὁ χ., Lev.4:5; οἱ χ. ἰευρεῖς, 2Ma.1:10): ὁ χ. τοῦ κυρίου or Θεοῦ (1Ki.2:10, Psa.2:2, al.), of the Messiah (Aram., מְשִׁיחָא; cf. Dalman, Words, 289 ff.), Luk.2:11, 26 Jhn.1:41, Act.2:36 4:26, al. __2. As subst., ὁ Χριστός, the Messiah, the Christ: Mat.2:4, Mrk.8:29, Luk.2:11, Jhn.1:20, Act.2:31, Rom.7:4, al.; Ἰησοῦς, Mrk.1:1, Jhn.1:17, Act.2:38, al.; Χ. Ἰησοῦς, Mat.1:18, WH, mg. Act.5:42, Rom.6:3, al.; Χ. κύριος, Luk.2:11; Ἰησοῦς Χ. ὁ κύριος, Act.15:26, Rom.1:7, al. (AS)

Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.

χαρις charis G5485 "grace" Noun-NSF

Grace or graciousness, as in Colossians 4:6 and Luke 4:22. This word describes the divine influence on the heart and its reflection in life, including gratitude and favor.

Definition: χάρις, -ιτος, ἡ Abbott-Smith does not include the article here., accusative, χάριν (χάριτα in Act.24:27, Ju 4; see WH, App., 157), [in LXX chiefly for חֵן ;] __1. objectively, that which causes favourable regard, gracefulness, grace, loveliness of form, graciousness of speech (cl.; Ecc.10:12, Sir.21:16, al.): Col.4:6; λόγοι τ. χάριτος (genitive qual.), Luk.4:22. __2. Subjectively, __(a) on the part of the giver, grace, graciousness, kindness, goodwill, favour: Luk.2:52, Act.7:10, al.; esp. in NT of the divine favour, grace, with emphasis on its freeness and universality: Luk.1:30, Act.14:26, Rom.1:7, 1Co.1:3, al.; opposite to ὀφείλημα, Rom.4:4, 16; to ἔργα, Rom.11:6; __(b) on the part of the receiver, a sense of favour received, thanks, gratitude: Rom.6:17 7:25, al.; χ. ἔχειν, to be thankful, Luk.17:9, 1Ti.1:12, al. __3. Objectively, of the effect of grace, __(a) a state of grace: Rom.5:2, 2Ti.2:1, 1Pe.5:12, 2Pe.3:18; __(b) a proof or gift of grace (cl., a favour): Jhn.1:16, Act.6:8, Rom.1:5, 1Co.3:10, 2Co.9:8, Gal.2:9, Eph.3:2, 1Pe.5:5, 10 al. (For fuller treatment of the NT usage, see AR, Eph., 221ff.; DB, ii, 254ff.; DCG, i, 686ff.; Cremer, see word). (AS)

Usage: Occurs in 147 NT verses. KJV: acceptable, benefit, favour, gift, grace(- ious), joy, liberality, pleasure, thank(-s, -worthy) See also: 1 Corinthians 1:3; Colossians 4:6; 1 Peter 1:2.

υμιν su G4771 "you" Pron-2DP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

ειρηνη eirēnē G1515 "peace" Noun-NSF

This word means peace, and is used in the Bible to describe a state of harmony, prosperity, or freedom from war. For example, in Luke 14:32 and Romans 14:17, it's used to talk about peace between people or nations. It's like saying 'let's have peace and quiet, and live in rest and harmony'.

Definition: εἰρήνη, -ης, ἡ, [in LXX chiefly for שָׁלוֹם ;] peace; __1. of public peace, freedom from war: Luk.14:32, Act.12:20 24:2; of the church, Ac 9:31. __2. Of peace between persons, concord, agreement : Mat.10:34, Luk.12:51, Rom.14:17, 1Co.7:15, Gal.5:22, Jas.3:18; ζητεῖν εἰ., 1Pe.3:11; διώκειν, 2Ti.2:22; ib. before μετὰ πάντων, Heb.12:14; by meton., of him who brings peace, Eph.2:14. __3. As in LXX (= Heb. שָׁלוֹם, Aram. שְׁלָם), of a state of security and safety: Jhn.16:33, Rom.2:10, 1Th.5:3,́ whence the formulae, ὕπαγε (πορεύου) εἰς εἰ, Mrk.5:34, Luk.7:50 (cf. 1Ki.1:17, al.; לְכִי לְשָׁלוֹם); εἰ. ὑμῖν (שָׁלוֹם לָכֶם), Jhn.20:19, 21, 26; ἀπολύειν ἐν εἰ., Luk.2:29, cf. 1Co.16:11; ἡ εἰ. ὑμῶν, Mat.10:13, Luk.10:6; υἱὸς εἰρήνης, ib. __4. Of spiritual peace, the peace of Christ's kingdom (DCG, ii, 330f.): Luk.1:79 2:14 Jhn.16:33, Rom.2:10 5:1 8:6, al.; ὁ κύριος τῆς εἰ., 2Th.3:16; ὁ θεὸς τῆς εἰ., Rom.15:33 16:20, 2Co.13:11, al.; in epistolary salutations, Rom.1:7, 1Co.1:3, Gal.1:3, 1Th.1:1, 1Pe.1:2, 2Jo.3, Rev.1:4, al. (see Cremer, 244). (AS)

Usage: Occurs in 86 NT verses. KJV: one, peace, quietness, rest, + set at one again See also: 1 Corinthians 1:3; Hebrews 13:20; 1 Peter 1:2.

απο apo G575 "away from" Prep

This word means moving away from something, like a place or a time. It's used in many parts of the Bible, like Matthew 5:29 and Luke 5:2, to show movement or separation. It can also mean because of something.

Definition: ἀπό (on the frequently neglect of elision bef. vowels, see Tdf., Pr., 94, WH, App., 146), prep. with genitive (WM, 462ff.; on its relation to ἐκ, παρά, ὑπό, ib. 456f.), [in LXX for לְ ,בְּ ,מִן ;] from (i.e. from the exterior). __1. Of separation and cessation; __(1) of motion from a place: Mat.5:29, 30 7:23, Luk.5:2 22:41, al.; __(2) in partitive sense (M, Pr., 72, 102, 245; MM, see word; Bl., §40, 2), Mat.9:16 27:21, Jhn.21:10, Act.5:2, al.; also after verbs of eating, etc.; __(3) of alienation (cl. genitive of separation), after such verbs as λούω (Deiss., BS, 227), λύω, σώζω, παύω, etc.; ἀνάθεμα ἀ., Rom.9:3; ἀποθνήσκειν ἀ., Col.2:20; σαλευθῆναι, 2Th.2:2, καθαρός, -ίζειν, ἀ. (Deiss., BS, 196, 216), Act.20:26, 2Co.7:1, Heb.9:14; __(4) of position, Mat.23:34 24:31, al.; after μακράν, Mat.8:30; transposed before measures of distance, Jhn.10:18 21:8, Rev.14:20 (Abbott, JG, 227); __(5) of time, ἀπὸ τ. ὥρας, ἡμέρας, etc., Mat.9:22, Jhn.19:27, Act.20:18, Php.1:5, al.; ἀπ᾽ αἰῶνος, Luk.1:70, al.; ἀπ᾽ ἀρχῆς, etc., Mat.19:4, Rom.1:20; ἀπὸ βρέφους, 2Ti.3:15; ἀφ᾽ ἧς, since, Luk.7:45, al.; ἀπὸ τ. νῦν, Luk.1:48, al.; ἀπὸ τότε, Mat.4:17, al.; ἀπὸ πέρυσι, a year ago, 2Co.8:10 9:2; ἀπὸ πρωΐ, Act.28:23; __(6) of order or rank, ἀπὸ διετοῦς, Mat.2:16; ἀπὸ Ἀβραάμ, Mat.1:17; ἐβδομος ἀπὸ Ἀδάμ, Ju 14; ἀπὸ μικροῦ ἕως μεγάλου, Act.8:10, Heb.8:11; ἄρχεσθαι ἀπό, Mat.20:8, Jhn.8:9, Act.8:35, al. __2. Of origin; __(1) of birth, extraction, and hence, in late writers, __(a) of local extraction (cl. ἐξ; Abbott, JG, 227ff.), Mat.21:11, Mrk.15:43, Jhn.1:45, Act.10:38, al.; οἱ ἀπὸ Ἰταλίας (WM, §66, 6; M, Pr., 237; Westc, Rendall, in l.), Heb.13:24; __(b) of membership in a community or society (BL, §40, 2), Act.12:1, al.; __(with) of material (= cl. genitive; Bl. l.with; M, Pr., 102), Mat.3:4 27:21; __(d) after verbs of asking, seeking, etc., Luk.11:50, 51 1Th.2:6 (Milligan, in l.); __(2) of the cause, instrument, means or occasion (frequently = ὑπό, παρά, and after verbs of learning, hearing, knowing, etc.; Bl., §40, 3), Mat.7:16 11:29, Luk.22:45, Act.2:22 4:36 9:13 12:14, 1Co.11:23, Gal.3:2, al.; ἀπὸ τ. ὄχλου, Luk.19:3 (cf. Jhn.21:6, Act.22:11); ἀπὸ τ. φόβου, Mat.14:26, al. (cf. Mat.10:26 13:44). __3. Noteworthy Hellenistic phrases: φοβεῖσθαι ἀπό (M, Pr., 102, 107); προσέχειν ἀπό (M, Pr., 11. with; Milligan, NTD, 50); ἀπὸ νότου (Heb. מִגֶּנֶב), Rev.21:13; ἀπὸ προσώπου (מִפְּנֵי), 2Th.1:9 (Bl., §40, 9); ἀπὸ τ. καρδιῶν (בְּלֵב), Mat.18:35; ἀπὸ ὁ ὤν (WM, §10, 2; M, Pr., 9), Rev.1:4. __4. In composition, ἀπό denotes separation, departure, origin, etc. (ἀπολύω, ἀπέρχομαι, ἀπογράφω); it also has a perfective force (M, Pr., 112, 247), as in ἀφικνεῖσθαι, which see (AS)

Usage: Occurs in 600 NT verses. KJV: (X here-)after, ago, at, because of, before, by (the space of), for(-th), from, in, (out) of, off, (up-)on(-ce), since, with See also: 1 Corinthians 1:3; Acts 8:10; 1 Peter 1:12.

θεου theos G2316 "God" Noun-GSM

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

πατρος patēr G3962 "father" Noun-GSM

Usage: Occurs in 370 NT verses. KJV: father, parent See also: 1 Corinthians 1:3; Hebrews 8:9; 1 Peter 1:2.

ημων egō G1473 "I/we" Pron-1GP

This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.

Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)

Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

κυριου kurios G2962 "lord: God" Noun-GSM

Usage: Occurs in 686 NT verses. KJV: God, Lord, master, Sir See also: 1 Corinthians 1:2; 2 Corinthians 3:16; 1 Peter 1:3.

ιησου Iēsous G2424 "Joshua" Noun-GSM

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

χριστου Christos G5547 "Christ" Noun-GSM

Christ means anointed, referring to Jesus as the Messiah, as seen in Luke 2:11 and John 1:41.

Usage: Occurs in 525 NT verses. KJV: Christ See also: 1 Corinthians 1:1; 1 Timothy 1:1; 1 Peter 1:1.

Study Notes — 1 Thessalonians 1:1

Show Verse Quote Highlights

Context
Cross References
1 Thessalonians 1:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Thessalonians 1:1
Jamieson-Fausset-Brown on 1 Thessalonians 1:1
Matthew Poole's Commentary on 1 Thessalonians 1:1
Trapp's Commentary on 1 Thessalonians 1:1
Ellicott's Commentary on 1 Thessalonians 1:1
Adam Clarke's Commentary on 1 Thessalonians 1:1
Cambridge Bible on 1 Thessalonians 1:1
Barnes' Notes on 1 Thessalonians 1:1
Whedon's Commentary on 1 Thessalonians 1:1
Sermons on 1 Thessalonians 1:1

Context — Greetings to the Thessalonians

1Paul, Silvanus, and Timothy, To the church of the Thessalonians in God the Father and the Lord Jesus Christ: Grace and peace to you.

2We always thank God for all of you, remembering you in our prayers 3and continually recalling before our God and Father your work of faith, your labor of love, and your enduring hope in our Lord Jesus Christ.

Cross References

	Reference	Text (BSB)
1	Romans 1:7	To all in Rome who are loved by God and called to be saints: Grace and peace to you from God our Father and the Lord Jesus Christ.
2	2 Thessalonians 1:1	Paul, Silvanus, and Timothy, To the church of the Thessalonians in God our Father and the Lord Jesus Christ:
3	Acts 18:5	And when Silas and Timothy came down from Macedonia, Paul devoted himself fully to the word, testifying to the Jews that Jesus is the Christ.
4	2 Corinthians 1:19	For the Son of God, Jesus Christ, who was proclaimed among you by me and Silvanus and Timothy, was not “Yes” and “No,” but in Him it has always been “Yes.”
5	Acts 20:4	Paul was accompanied by Sopater son of Pyrrhus from Berea, Aristarchus and Secundus from Thessalonica, Gaius from Derbe, Timothy, and Tychicus and Trophimus from the province of Asia.
6	Jude 1:1	Jude, a servant of Jesus Christ and a brother of James, To those who are called, loved by God the Father, and kept in Jesus Christ:
7	Acts 16:1–3	Paul came to Derbe and then to Lystra, where he found a disciple named Timothy, the son of a believing Jewish woman and a Greek father. The brothers in Lystra and Iconium spoke well of him. Paul wanted Timothy to accompany him, so he took him and circumcised him on account of the Jews in that area, for they all knew that his father was a Greek.
8	Acts 17:11	Now the Bereans were more noble-minded than the Thessalonians, for they received the message with great eagerness and examined the Scriptures every day to see if these teachings were true.
9	Acts 19:22	He sent two of his helpers, Timothy and Erastus, to Macedonia, while he stayed for a time in the province of Asia.
10	Colossians 1:1	Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother,

1 Thessalonians 1:1 Summary

[This verse is an introduction to a letter written by Paul, Silvanus, and Timothy to a church in a city called Thessalonica. They start by wishing the church 'grace and peace', which is like saying they hope God will bless and take care of them, similar to the greeting in Romans 1:7. Being 'in God the Father and the Lord Jesus Christ' means the church has a special relationship with God, as described in John 1:12. This relationship is the foundation of their faith and community, and it's what allows them to experience God's grace and peace, as seen in Ephesians 1:2.]

Frequently Asked Questions

What is the significance of the names Paul, Silvanus, and Timothy in this verse?

The names Paul, Silvanus, and Timothy represent the authors of the letter, with Paul being the primary writer, as seen in other letters such as 2 Corinthians 1:1 and Philippians 1:1, and Silvanus and Timothy being his companions and fellow servants in the ministry.

What does it mean to be 'in God the Father and the Lord Jesus Christ'?

This phrase indicates that the church of the Thessalonians is grounded in a personal relationship with God the Father and the Lord Jesus Christ, similar to what is described in John 1:12 and 1 Corinthians 1:9, emphasizing their spiritual foundation and identity.

What is the meaning of 'grace and peace' in this context?

The greeting 'grace and peace' is a common expression in the New Testament, seen in verses like Romans 1:7 and Ephesians 1:2, wishing the recipients divine favor, forgiveness, and spiritual well-being.

Why is this verse important for introducing the letter to the Thessalonians?

This verse serves as a formal introduction, establishing the authors' relationship with the church and setting a tone of warmth and spiritual concern, much like the introductions in other Pauline letters, such as Galatians 1:1-5 and Philippians 1:1-2.

Reflection Questions

What does it mean for me to be 'in God the Father and the Lord Jesus Christ', and how does this impact my daily life?
How can I, like Paul, Silvanus, and Timothy, be a part of a community that extends 'grace and peace' to others?
In what ways can I cultivate a deeper understanding of God's grace and peace in my own life, as reflected in this verse?
How does this verse's emphasis on the authors' and the church's relationship with God and Jesus influence my view of community and fellowship?

Gill's Exposition on 1 Thessalonians 1:1

Paul, and Silvanus, and Timotheus,.... These are the persons concerned in this epistle, and who send their greetings and salutations to this church; Paul was the inspired writer of it, and who is

Jamieson-Fausset-Brown on 1 Thessalonians 1:1

Matthew Poole's Commentary on 1 Thessalonians 1:1

1 Thessalonians Chapter 1 1 Thessalonians 1:1 The salutation. 1 Thessalonians 1:2-4 Paul showeth his thankful remembrance of the Thessalonians in his prayers on account of their faith, charity, and patience, 1 Thessalonians 1:5-10 applauding them for their exemplary reception of the gospel, and improvement under it. Paul and Silvanus: why not Paul the apostle, as in some other Epistles? Because his apostleship was not doubted of by them, they had such an eminent seal of it upon their hearts; and there was no false apostles among them to question or deny it. And he joins Silvanus with him; whom Peter calls a faithful brother, 1 Peter 5:12, and was a minister of the gospel joining with himself in that work among the Corinthians, 2 Corinthians 1:19, as also among these Thessalonians, as appears, Acts 17:4, though there called by contraction of his name, or by another name, Silas; who is also mentioned, Acts 15:22, as one chief among the brethren, and sent by the church of Jerusalem to accompany Paul and Barnabas to Antioch; and styled a prophet, Acts 15:32; and chosen by Paul to accompany him rather than Mark, Acts 15:40. And being an instrument with himself in converting these Thessalonians, and being also in their love and esteem, he joins his name with his own in the Epistle. And Timotheus; his name is Greek, for his father was a Greek, but his mother a Jewess, Acts 16:1, whose name was Eunice, 2 Timothy 1:5. He was brought up in the Jewish religion, instructed from a child by his parents in the Holy Scriptures of the Old Testament, but instructed by Paul in the faith of Christ, whom therefore he calls his son in the faith, 1 Timothy 1:2, well reported of by the brethren, Acts 16:2; whom Paul laid hands upon with other elders to separate him to the work of the ministry, and the office of an evangelist, and thereby had a gift of God bestowed upon him, 2 Timothy 1:6; called by Paul his sunergov, or work-fellow, Romans 16:21, and particularly in the conversion of these Thessalonians, together with Silvanus, as appears, Acts 17:14. He abode with them when Paul was persecuted from them, as there we find; and was sent to them from Athens afterwards by Paul to know their state, and strengthen their faith, 1 Thessalonians 3:1,2. And thereupon, that his Epistle might obtain the greater respect, he joins his name also in it; as he doth also in his Second Epistle to the Corinthians, in his Epistle to the Philippians, and to the Colossians. He being Paul's companion in his ministry among the Gentiles in their first conversion, and a man of great name in the churches, he therefore so frequently joins his name with his own. And also that he might show their consent in the truth they delivered to the churches, which might the more confirm their faith in theirs.

Trapp's Commentary on 1 Thessalonians 1:1

1 Paul, and Silvanus, and Timotheus, unto the church of the Thessalonians which is in God the Father and in the Lord Jesus Christ: Grace be unto you, and peace, from God our Father, and the Lord Jesus Christ. Ver. 1. Paul and Sylvanus] Otherwise called Silas, Acts 15:40, as Jehoshuah the high priest is called Joshua, Ezra 3:2; Ezra 5:2. It is not therefore unlawful to abbreviate names. Unto the church of the Thessalonians] Thessalonica, the chief city of Macedonia, is now known by the name of Salonicks, and is under the Turk. For the plantation of a church here, see Acts 17:1-9. &c. There are 30 churches of Christians in it this day, and but three of Mahometans.

Ellicott's Commentary on 1 Thessalonians 1:1

(1) “The founders of the Church of Thessalonica, who have so recently left it, greet the Church in the common Father in whom they are united.” Paul, and Silvanus, and Timotheus.—There was no need to add “Apostle” to the name of Paul, in writing to a Church with which his relations were so familiar and so cordial: it is probably omitted for the same reason in the Epistle to the Philippians and in that to Philemon. Some see in the omission a mark of the early date of the letter, before St. Paul had assumed the title; others think he omits it in courtesy to his companions, to whom it could not be given. Both theories are disproved by 1 Thessalonians 2:6. Silas takes precedence of Timothy (comp. Acts 17:14-15; Acts 18:5; 2 Thessalonians 1:1) as a man of higher standing. (See Acts 15:22, and 1 Timothy 4:12.) In God.—Other Thessalonians were “in the world,” “in darkness,” “in their sins.” The distinctive mark of these was that they were re-united to the Father of all men; and more, re-united in Christ. The words following “peace” should be struck out, not being found in the best text.

Adam Clarke's Commentary on 1 Thessalonians 1:1

THE FIRST EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS. Chronological Notes relative to this Epistle. -Year of the Constantinopolitan era of the world, or that used by the Byzantine historians, 5560. -Year of the Alexandrian era of the world, 5554. -Year of the Antiochian era of the world, 5544. -Year of the Julian period, 4762. -Year of the world, according to Archbishop Usher, 4056. -Year of the world, according to Eusebius, in his Chronicon, 4280. -Year of the minor Jewish era of the world, or that in common use, 3812. -Year of the Greater Rabbinical era of the world, 4411. -Year from the Flood, according to Archbishop Usher, and the English Bible, 2400. -Year of the Cali yuga, or Indian era of the Deluge, 3154. -Year of the era of Iphitus, or since the first commencement of the Olympic games, 992. -Year of the era of Nabonassar, king of Babylon, 799. -Year of the CCVIIth Olympiad, 4. -Year from the building of Rome, according to Fabius Pictor, 799. -Year from the building of Rome, according to Frontinus, 803. -Year from the building of Rome, according to the Fasti Capitolini, 804. -Year from the building of Rome, according to Varro, which was that most generally used, 805. -Year of the era of the Seleucidae, 364. -Year of the Caesarean era of Antioch, 100. -Year of the Julian era, 97. -Year of the Spanish era, 90. -Year from the birth of Jesus Christ according to Archbishop Usher, 56. -Year of the vulgar era of Christ's nativity, 52. -Year of Ventidius Cumanus, governor of the Jews, 4. -Year of Vologesus, king of the Parthians, 3. -Year of Caius Numidius Quadratus, governor of Syria, 2. -Year of Ananias, high priest of the Jews, 8. -Year of the Dionysian period, or Easter Cycle, 53. -Year of the Grecian Cycle of nineteen years, or Common Golden Number, 15; or the first after the fifth embolismic. -Year of the Jewish Cycle of nineteen years, 12, or the first after the fourth embolismic. -Year of the Solar Cycle, 5. -Dominical Letters, it being Bissextile, or Leap Year, BA. -Day of the Jewish Passover, according to the Roman computation of time, the Calends of April, i.e. April 1st, which happened in this year on the Jewish Sabbath. -Easter Sunday, April 2. -Epact, or the moon's age on the 22d of March, or the Xth of the Calends of April, 4 -Epact, according to the present mode of computation, or the moon's age on New Year's day, or the Calends of January, 11. -Monthly Epacts, or the moon's age on the Calends of each month respectively, (beginning with January,) 11, 13, 12, 14, 15, 16, 17, 18, 18, 20, 20. -Number of Direction, or the number of days from the twenty-first of March (or the XIth of the Calends of April) to the Jewish Passover, 10. -Year of Claudius Caesar, the fifth emperor of the Romans, 12.

Cambridge Bible on 1 Thessalonians 1:1

The Address and Salutation. Ch. 1 Thessalonians 1:1 This being the earliest of St Paul’s extant letters, let us note with care the form of his address and introduction, for it is that from which he never departed. But his greetings were enlarged as time went on, and varied with every variation in the circumstances of his readers and in his relations to them.The ordinary address of an ancient letter ran thus: “X. to Y. greeting.” The greeting was, in Latin, a wish of “Health”; in Greek, of “Joy”; in Hebrew, “Peace to thee!” The Apostle’s salutation, adopted by the Church, combined the Hebrew and Greek (Jewish and Gentile, Eastern and Western) forms of courtesy, transforming the latter by a verbal change (chairein becoming charis)—slight indeed to the ear, but great in its significance—into the devout and Christian “Grace to you!” On grace and peace see note below.The Address is usually followed by an Act of Thanksgiving (1 Thessalonians 1:3 ff.)1. Paul] Here and in 2Th St Paul introduces himself without the title Apostle, or any personal designation. Similarly in his much later Epistles to the Philippians, and to his friend Philemon. For in these cases he has no need to stand on his dignity. He is “gentle among them, as a nurse with her children” (ch. 1 Thessalonians 2:6-8); and prefers, as in writing to Philemon (1 Thessalonians 1:9), to merge the Apostle in the friend. For a further reason comp. note on Apostles, ch. 1 Thessalonians 2:6.Paul, and Silvanus, and Timotheus] “Silvanus and Timotheus” had been Paul’s companions at Thessalonica, see Introd. chap. II. The Apostle was accustomed to associate with himself in writing to the Churches any of his helpers present with him and known to his readers. This was courteous, and promoted mutual sympathy.Silvanus (so in 2 Thessalonians 1:1; 2 Corinthians 1:19; 1 Peter 5:12) is the Silas of Acts 15-28; comp. Lucas (Luke) for Lucanus. The name (English, Sylvan: comp. our surname Wood, or Woods) is Latin, like that of Paul himself (Paulus). Both were Roman citizens, as we learn from Acts 16:37. Silas was notwithstanding a Jew—a leading member of the Church at Jerusalem, and an inspired man (a “prophet”: Acts 15:22-23). Silas shared with the Apostle Paul the honour of planting the gospel and first suffering for Christ in Europe; and his name worthily stands at the head of these earliest books of the N. T. The association of St Silas with St Paul terminated with the Second Missionary Journey of the Apostle. But he is probably the “Silvanus” of 1 Peter 5:12, and his name is, along with that of Mark, a link between the Apostles Peter and Paul.Timotheus (on whom see further ch. 1 Thessalonians 3:1-2) is our familiar Timothy, as the name is uniformly given in the R. V.

Barnes' Notes on 1 Thessalonians 1:1

Paul, and Silvanus, and Timotheus - On the reasons why Paul associated other names with his in his epistles, see the 1 Corinthians 1:1 note, and 2 Corinthians 2:1 note.

Whedon's Commentary on 1 Thessalonians 1:1

1. Paul—Notes Romans 1:1, and Acts 13:9. For the first time this memorable name heads an apostolic epistle to a Church, and omitting his title of apostle.

Sermons on 1 Thessalonians 1:1

	Sermon	Description
	(Sermon Preparation) Lecture 06 by Alan Redpath	In this sermon, the speaker begins by apologizing for the time and cultural differences. He then expresses gratitude to the audience for allowing themselves to be subjected to his
	Thessalonians - Understanding the Mixture by Jacob Prasch	In this sermon, the speaker criticizes the use of motivational psychology in churches, referring to it as "pop psychology" and "masturbating as biblical doctrine." He specifically
	(1 Thessalonians) Paul's Part by Willie Mullan	In this sermon, the preacher focuses on the book of Thessalonians and divides the first chapter into two parts: Paul's part and the Thessalonians' part. In Paul's part, he talks ab
	A Faith That Works by David Roper	In this sermon, the speaker discusses the life of David as an illustration of the Christian life. He focuses on the story of David's encounter with Goliath, highlighting how faith
	The Return of Christ by Charles E. Fuller	The video is a broadcast of the Gospel with Dr. Charles E. Ford, presented by Christian Heritage Ministry and Cooperation with Four Seminary. The sermon emphasizes the importance o
	What Should the Church Be Like by Nelson Price	In this sermon, the speaker emphasizes the importance of activating and stimulating congregations to greater commitment to holiness, integrity, character, commitment, and evangelis
	Apostolic Foundations (3 of 12) by Art Katz	In this sermon, the preacher emphasizes the urgency of the gospel message and the imminent judgment of God. He challenges the idea that the gospel is simply a pleasant and soothing