1 Thessalonians 5:12

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1 Thessalonians 5:12 in Multiple Translations

Berean Standard Bible BSB

But we ask you, brothers, to acknowledge those who work diligently among you, who preside over you in the Lord and give you instruction.

King James Version KJV

And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you;

American Standard Version ASV

But we beseech you, brethren, to know them that labor among you, and are over you in the Lord, and admonish you;

Bible in Basic English BBE

But we make this request to you, my brothers: give attention to those who are working among you, who are over you in the Lord to keep order among you;

Free Bible Version FBV

Brothers and sisters, we're asking you to respect those who work with you, who lead you in the Lord and teach you.

Geneva Bible 1599 GNV

Nowe we beseeche you, brethren, that ye acknowledge them, which labour among you, and are ouer you in the Lord, and admonish you,

Young's Literal Translation YLT

And we ask you, brethren, to know those labouring among you, and leading you in the Lord, and admonishing you,

World English Bible WEB

But we beg you, brothers, to know those who labor among you, and are over you in the Lord and admonish you,

Noah Webster Bible WBS

And we beseech you, brethren, to know them who labor among you, and are over you in the Lord, and admonish you;

Douay-Rheims 1899 DRV

And we beseech you, brethren, to know them who labour among you, and are over you in the Lord, and admonish you:

Translation for Translators T4T

My fellow believers, we three ask that you recognize/honor as leaders those people who work hard for you. Specifically, respect those who lead you as fellow believers who ◄have a close relationship with/are united to► the Lord Jesus. They warn you to stop doing what is wrong (OR, they teach you to do what is right).

Plain English Version PEV

Now, Christian friends, here are a few more things we really want you to do. – Respect the people among you that work hard for God. They lead you, his people, and teach you how to live the right way.

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Berean Amplified Bible — 1 Thessalonians 5:12

BAB

Word Study

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1 Thessalonians 5:12 Interlinear (Deep Study)

BIB

GRK ερωτωμεν δε υμας αδελφοι ειδεναι τους κοπιωντας εν υμιν και προισταμενους υμων εν κυριω και νουθετουντας υμας

ερωτωμεν erōtaō G2065 to ask Verb-PAI-1P

δε de G1161 then Conj

υμας su G4771 you Pron-2AP

αδελφοι adelphos G80 brother Noun-VPM

ειδεναι eidō G1492 to perceive: see Verb-RAN

τους ho G3588 the/this/who Art-APM

κοπιωντας kopiaō G2872 to labor Verb-PAP-APM

εν en G1722 in/on/among Prep

υμιν su G4771 you Pron-2DP

και kai G2532 and Conj

προισταμενους proistēmi G4291 to set before Verb-PMP-APM

υμων su G4771 you Pron-2GP

εν en G1722 in/on/among Prep

κυριω kurios G2962 lord: God Noun-DSM

και kai G2532 and Conj

νουθετουντας noutheteō G3560 to admonish Verb-PAP-APM

υμας su G4771 you Pron-2AP

Greek Word Study

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Greek Word Reference — 1 Thessalonians 5:12

ερωτωμεν erōtaō G2065 "to ask" Verb-PAI-1P

To ask or request something, used in the Bible when Jesus is questioned by others, like in Luke 19:31 and John 8:7. It can also mean to pray or beseech. The KJV translates it as ask, beseech, or pray.

Definition: ἐρωτάω, -ῶ [in LXX chiefly for שָׁאַל ;] __1. to ask, question (cl.): absol., Luk.19:31 22:68, Jhn.8:7 with accusative of person(s), Jhn.9:21 16:19, 30 8:21; before λέγων, Mat.16:13, Luk.23:3, Jhn.1:19, 21 5:12 9:19 16:5; with dupl. accusative (WM, § 32, 4a), Mat.21:24, Mrk.4:10, Luk.20:3, Jhn.16:23 (M, Pr., 66„); with accusative of person(s), before περί, Luk.9:45, Jhn.18:19. __2. In late Gk. (Milligan, NTD, 51; not, as Cremer, 716, Thayer, see word, a "Hebraism"), = αἰτέω (which see), to ask, request: with accusative of person(s), Jhn.14:16; before imperat., Luk.14:18-19 Php.4:3; λέγων, Mat.15:23, Jhn.12:21; before ἵνα (M, Pr., 208), Mrk.7:26, Luk.7:36 16:27, Jhn.4:47 17:15 19:31, 38, 1Th.4:1, 2Jn.5; ὅπως, Luk.7:3 11:37, Act.23:20; with inf., Luk.5:3 8:37, Jhn.4:40, Act.3:3 10:48 23:18, 1Th.5:12; with accusative of person(s), before περί, Luk.4:38 Jhn.17:9, 20, 1Jn.5:16; ὑπέρ, 2Th.2:1-2; τὰ (WH, txt., om. τὰ) πρὸς εἰρήνην, Luk.14:32 (cf. δι-, ἐπ-ερωτάω) SYN.: see: αἰτέω (AS)

Usage: Occurs in 57 NT verses. KJV: ask, beseech, desire, intreat, pray See also: 1 John 5:16; John 16:23; Philippians 4:3.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

υμας su G4771 "you" Pron-2AP

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.

αδελφοι adelphos G80 "brother" Noun-VPM

The Greek word for brother refers to a male sibling or a fellow Christian, as seen in Matthew 1:2 and 1 Corinthians 1:1. It implies a close relationship.

Definition: ἀδελφός, -οῦ, ὁ (ἀ- copul., δελφύς, womb), in cl., a brother, born of the same parent or parents. [In LXX (Hort, Ja., 102f.), for אָח ;] __1. lit. of a brother (Gen.4:2, al.). __2. Of a neighbour (Lev.19:17). __3. Of a member of the same nation (Exo.2:14, Deu.15:3). In NT in each of these senses (1. Mat.1:2, al.; 2. Mat.7:3; 3. Rom.9:3) and also, __4. of a fellow-Christian: 1Co.1:1, Act.9:30. This usage finds illustration in π., where ἀ. is used of members of a pagan religious community (M, Th., I, 1:4; MM, VGT, see word). The ἀδελφοὶ τ. Κυρίου (Mat.12:46-49 13:55 28:10, Mrk.3:31-34, Luk.8:19-21, Jhn.2:12 7:3, 5 10 20:17, Act.1:14, 1Co.9:5) may have been sons of Joseph and Mary (Mayor, Ja., Intr. viff.; DB, i, 320ff.) or of Joseph by a former marriage (Lft., Gal., 252ff.; DCG, i, 232ff.), but the view of Jerome, which makes ἀ. equivalent to ἀνεψιός, is inconsistent with Greek usage. (Cremer, 66.) (AS)

Usage: Occurs in 318 NT verses. KJV: brother See also: 1 Corinthians 1:1; Acts 2:37; 1 Peter 5:12.

ειδεναι eidō G1492 "to perceive: see" Verb-RAN

This verb means to see or perceive, used in the Bible to describe spiritual awareness or insight. In Matthew 25:13 and John 10:4, it refers to recognizing God's presence or will. The verb is often used to encourage believers to seek spiritual understanding and discernment.

Definition: οἶδα, (from same root as εἶδον, which see), [in LXX chiefly for ידע ;] pf. with present meaning (plpf. as impf.; on irregular tense-forms, see App.), to have seen or perceived, hence, to know, have knowledge of: with accusative of thing(s), Mat.25:13, Mrk.10:19, Jhn.10:4, Rom.7:7, al.; with accusative of person(s), Mat.26:72, Jhn.1:31, Act.3:16, al.; τ. θεόν, 1Th.4:5, Tit.1:16, al.; with accusative and inf., Luk.4:41, al.; before ὅτι, Mat.9:6, Luk.20:21, Jhn.3:2, Rom.2:2 11:2, al.; before quaest. indir., Mat.26:70, Jhn.9:21, Eph.1:18, al.; with inf., to know how (cl.), Mat.7:11, Luk.11:13, Php.4:12, 1Th.4:4, al.; in unique sense of respect, appreciate: 1Th.5:12 (but see also ICC on 1Th.4:4). SYN.: see: γινώσκω. (AS)

Usage: Occurs in 295 NT verses. KJV: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot See also: 1 Corinthians 1:16; Acts 26:27; 1 Peter 1:8.

τους ho G3588 "the/this/who" Art-APM

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.

κοπιωντας kopiaō G2872 "to labor" Verb-PAP-APM

To labor or work hard, often feeling tired or weary, as seen in Matthew 11:28 and John 4:6.

Definition: κοπιάω, -ῶ (κόπος), [in LXX chiefly for יָגַע ;] __1. (as in cl.) to grow weary: Mat.11:28, Jhn.4:6, Rev.2:3 (cf. Isa.40:31). __2. Hence, in LXX and NT, to work with effort, to toil: absol., Mat.6:23, Luk.5:5 12:27, Jhn.4:38, Act.20:35, 1Co.4:12, Eph.4:28, 2Ti.2:5; with accusative of thing(s), Jhn.4:38; frequently in Paul. Epp., of ministerial labour: 1Co.15:10 16:16; before ἐν, Rom.16:12, 1Th.5:12 (see M, Th., in l), 1Ti.5:17; εἰς, Rom.16:6, Gal.4:11, Php.2:16, Col.1:29, 1Ti.4:10.† (AS)

Usage: Occurs in 21 NT verses. KJV: (bestow) labour, toil, be wearied See also: 1 Corinthians 4:12; Galatians 4:11; Revelation 2:3.

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.

υμιν su G4771 "you" Pron-2DP

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.

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.

προισταμενους proistēmi G4291 "to set before" Verb-PMP-APM

To preside or rule over something, like a leader in Romans 12:8. This word can also mean to maintain or direct something, often used in 1 Timothy 5:17 and 1 Thessalonians 5:12.

Definition: προ-ΐστημι [in LXX: 2Ki.13:17, Pro.23:5 26:17, Isa.43:24, Amo.6:10 (no proper Heb. equiv.), Dan LXX Bel 1:7, 1Ma.5:19, 4Ma.11:27 * ;] __1. trans. in fut., 1 aor., and mid. 1 aor., to put before, set over (Plat., al.). __2. Intrans., in pf., plpf., 2 aor. and mid. Pres. and impf.; __(a) to preside, rule, govern: Rom.12:8, 1Ti.5:17; with genitive, 1Th.5:12, 1Ti.3:4-5 3:12; __(b) to direct, maintain: with genitive of thing(s), καλῶν ἔργων, Tit.3:8, 14 (on R, mg., profess honest occupations, see CGT, in l; Field, Notes, 223 f.).† (AS)

Usage: Occurs in 8 NT verses. KJV: maintain, be over, rule See also: 1 Thessalonians 5:12; 1 Timothy 5:17; Romans 12:8.

υμων su G4771 "you" Pron-2GP

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

εν en G1722 "in/on/among" Prep

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.

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.

νουθετουντας noutheteō G3560 "to admonish" Verb-PAP-APM

To admonish means to gently caution or reprove someone, as seen in Acts 20:31 and Romans 15:14. It involves putting something in mind to correct or guide. The KJV translates it as 'admonish' or 'warn'.

Definition: νουθετέω, -ῶ (νοῦς, τίθημι, hence, put in mind), [in LXX: 1Ki.3:13 (כָּהָה pi.), Job.8:1-22 (יָסַר pi., בִּין), Wis.11:10 12:2, 26 * ;] to admonish, exhort: with accusative of person(s), Act.20:31, Rom.15:14, 1Co.4:14, Col.1:28 3:16, 1Th.5:12 5:14, 2Th.3:15.† (AS)

Usage: Occurs in 8 NT verses. KJV: admonish, warn See also: 1 Corinthians 4:14; Acts 20:31; Romans 15:14.

υμας su G4771 "you" Pron-2AP

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

Study Notes — 1 Thessalonians 5:12

Show Verse Quote Highlights

Context
Cross References
1 Thessalonians 5:12 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Thessalonians 5:12
Jamieson-Fausset-Brown on 1 Thessalonians 5:12
Matthew Poole's Commentary on 1 Thessalonians 5:12
Trapp's Commentary on 1 Thessalonians 5:12
Ellicott's Commentary on 1 Thessalonians 5:12
Adam Clarke's Commentary on 1 Thessalonians 5:12
Cambridge Bible on 1 Thessalonians 5:12
Barnes' Notes on 1 Thessalonians 5:12
Whedon's Commentary on 1 Thessalonians 5:12
Sermons on 1 Thessalonians 5:12

Context — Christian Living

10He died for us so that, whether we are awake or asleep, we may live together with Him. 11Therefore encourage and build one another up, just as you are already doing.

12But we ask you, brothers, to acknowledge those who work diligently among you, who care for you in the Lord and who admonish you.

13In love, hold them in highest regard because of their work. Live in peace with one another. 14And we urge you, brothers, to admonish the unruly, encourage the fainthearted, help the weak, and be patient with everyone.

Cross References

	Reference	Text (BSB)
1	Hebrews 13:17	Obey your leaders and submit to them, for they watch over your souls as those who must give an account. To this end, allow them to lead with joy and not with grief, for that would be of no advantage to you.
2	Hebrews 13:7	Remember your leaders who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith.
3	1 Timothy 5:17–18	Elders who lead effectively are worthy of double honor, especially those who work hard at preaching and teaching. For the Scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker is worthy of his wages.”
4	1 Corinthians 16:18	For they refreshed my spirit and yours as well. Show your appreciation, therefore, to such men.
5	1 Corinthians 16:16	to submit to such as these, and to every fellow worker and laborer.
6	1 Corinthians 15:10	But by the grace of God I am what I am, and His grace to me was not in vain. No, I worked harder than all of them—yet not I, but the grace of God that was with me.
7	1 Thessalonians 5:14	And we urge you, brothers, to admonish the unruly, encourage the fainthearted, help the weak, and be patient with everyone.
8	Luke 10:7	Stay at the same house, eating and drinking whatever you are offered. For the worker is worthy of his wages. Do not move around from house to house.
9	Acts 20:35	In everything, I showed you that by this kind of hard work we must help the weak, remembering the words of the Lord Jesus Himself: ‘It is more blessed to give than to receive.’”
10	1 Corinthians 3:9	For we are God’s fellow workers; you are God’s field, God’s building.

1 Thessalonians 5:12 Summary

[This verse is asking us to appreciate and respect the people who work hard to teach and guide us in our church, like our pastors and leaders, as mentioned in Hebrews 13:7. We should be thankful for their hard work and dedication to helping us grow in our faith. Just like how we appreciate our parents or teachers for guiding us, we should also appreciate our church leaders for showing us the way of God, as seen in 1 Timothy 5:17-18. By doing so, we can create a positive and supportive community in our church, where everyone feels valued and encouraged to grow in their faith.]

Frequently Asked Questions

What does it mean to 'acknowledge those who work diligently among you' in 1 Thessalonians 5:12?

This means to recognize and appreciate the hard work and dedication of church leaders, such as pastors and elders, who serve and guide the congregation, as seen in Hebrews 13:7 and 1 Timothy 5:17-18.

How do church leaders 'preside over' the congregation in the Lord?

Church leaders preside over the congregation by providing spiritual guidance, teaching, and oversight, as instructed in 1 Timothy 3:1-7 and Titus 1:5-9, to help believers grow in their faith and live according to God's will.

What kind of 'instruction' should church leaders give to the congregation?

Church leaders should provide instruction that is based on Scripture, such as 2 Timothy 3:16-17, and helps believers understand and apply God's Word to their lives, as seen in Acts 2:42 and Ephesians 4:11-12.

Why is it important to acknowledge and appreciate church leaders?

Acknowledging and appreciating church leaders is important because it shows respect for their hard work and dedication, and it also encourages them to continue serving the Lord and the congregation, as seen in 1 Timothy 5:17-18 and Galatians 6:6.

Reflection Questions

What are some ways I can show appreciation and respect for my church leaders, and how can I pray for them?
How can I apply the instruction and guidance I receive from my church leaders to my daily life and spiritual growth?
What are some qualities I should look for in church leaders, and how can I discern if they are truly serving the Lord and the congregation?
In what ways can I support and encourage my church leaders, and how can I help them in their ministry?

Gill's Exposition on 1 Thessalonians 5:12

And we beseech you, brethren,.... Not in a natural or civil, but spiritual relation; and what follows relating to the ministers of the word, the apostle addresses this church on their behalf, not in

Jamieson-Fausset-Brown on 1 Thessalonians 5:12

And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; Beseech - "exhort" in 1 Thessalonians 5:14; here, "we beseech," as a personal favour

Matthew Poole's Commentary on 1 Thessalonians 5:12

Ver. 12,13. The apostle spake before of their private duties as Christians to one another, now of their duties to their pastors and teachers, lest by what he had said they might think the ministry needless. It seems this church was settled under officers, which is called an organical church. And though the apostle himself was driven from them by persecution, yet they were not without ministers and teachers; and they owed a great duty to them, to which he doth lovingly exhort them. And he describes them not by the name of their office, as pastors, elders, or ministers, but by the work of it. Them which labour among you; the word imports diligent labour, causing weariness, as , who labour in the word and doctrine; which shows both the nature of the work of the ministry, it is laborious; and the duty of ministers therein, not to seek the honour and profit of the office, and refuse the labour of it; they have the work of teaching, and of oversight or government, and admonition, and all require labour. And are over you in the Lord: the same word is used , and translated rule; it signifies that superintendency and precedency, which the elders or ministers have over their respective flocks; and it is said to be in the Lord, either to distinguish them from civil officers, or to show both the original, rule, and end of their office; it is from the Lord by institution, and to be managed according to his laws, and directed to his service and glory as its end. And admonish you: the word is often used in the New Testament, 3:16; and signifies either the putting into the mind by way of instruction, or upon the mind by way of counsel, threatening, or reproof; and that either publicly or privately. Now the duty they owed to them is: 1. To know them, as in the former words; that is, to own them in their office, to have regard to their teaching, and to submit to their government, and to reward their labours; as knowing is often taken in Scripture to express the acts of the will and affection, and the actions also of the outward man, as well as of the mind; as 101:4. 2. To esteem them very highly in love for their work’ s sake; uperekperissou see . The words in the Greek carry such an emphasis as cannot well be expressed in English, importing esteem and love to an hyperbole; their love was to be joined with esteem, and esteem with love, and both these to abound and superabound towards them. We read of a double honour, , which contains the whole duty of people to their ministers. For their work’ s sake; whether of teaching, ruling, or admonition.

Trapp's Commentary on 1 Thessalonians 5:12

12 And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; Ver. 12. And we beseech you, brethren] Do not so exhort and edify one another as to think that now the public ministry is no further useful or needful. Let your pastors have all due respect, be your gifts never so eminent.

Ellicott's Commentary on 1 Thessalonians 5:12

(12) We now come to minor details of instruction, no doubt suggested by observation of manifest defects in the Thessalonian Church. These details show us still further the mixture of restless ungoverned zeal with gloomy forebodings and discontents. To know them which labour.—A command to enter into the spirit of ecclesiastical discipline. The persons meant are not simply the hard-working laity, contrasted with the idlers of 1 Thessalonians 4:11 and 2 Thessalonians 3:11, but those who performed the laborious office of the priesthood, as the words subsequent show. And “knowing” them is hardly to be limited either to the sense of “recognising their position,” i.e., “not ignoring them,” or, on the other hand, to the sense of “being on terms of familiar intercourse with them.” The Greek word indicates appreciation; they are bidden to acquaint themselves thoroughly with the presbyter and his work, and to endeavour to understand his teaching, and to value his example. The logical connection of this verse with the preceding is that of course the main endeavours to “edify” the brethren were made by the presbytery; and the command to edify involves the command to accept edification. Are over you in the Lord.—This is the primitive idea of the priest in the Church: he is not a member of a sacerdotal caste, ministering to an outer world, but a superior officer in a spiritual society consisting of nothing but priests (Revelation 1:6, where the right reading is, “Made us a kingdom of priests”). It is specially interesting to notice how much power is given to the presbytery in this earliest writing of the New Testament, and how carefully St. Paul seems to have organised his churches, and that at the very foundation of them. It is only “in the Lord” that the presbytery are over men, that is, in spiritual matters. Admonish you.—The presbytery are not only organisers, managers of the corporate affairs of their Church, but also spiritual guides to give practical advice to individual Christians. These are the two senses in which they are “over you.”

Adam Clarke's Commentary on 1 Thessalonians 5:12

Verse 12. Know them] Act kindly towards them; acknowledge them as the messengers of Christ; and treat them with tenderness and respect. This is a frequent meaning of the word γινωσκω. See Clarke on John 1:10. Them which labour among you] The words τουςκοπιωντας have appeared to some as expressing those who had laboured among them; but as it is the participle of the present tense, there is no need to consider it in this light. Both it and the word προισταμενους, the superintendents, refer to persons then actually employed in the work of God. These were all admonishers, teachers, and instructers of the people, devoting their time and talents to this important work.

Cambridge Bible on 1 Thessalonians 5:12

Section VII. Rules for the Sanctified Life. Ch. 1 Thessalonians 5:12-24 In Section v. (ch. 1 Thessalonians 4:1-12) the saintship of his readers supplied the basis and the nerve of the Apostle’s charge. He there enforced on the Thessalonian believers the virtues which they needed to cultivate, in the light of their consecration to God. The indwelling of the Holy Spirit served as the sovereign motive for the leading of a pure life (ch. 1 Thessalonians 4:3; 1 Thessalonians 4:7-8). The same thought runs through this Section. The string of sententious exhortations it contains, find their goal and their uniting principle in the prayer, “May the God of peace Himself sanctify you fully” (1 Thessalonians 5:23). Hence the title we prefix to the paragraph.1 Thessalonians 5:12-15 relate to social duties, spreading out in widening circles from “those who preside over yon in the Lord” (1 Thessalonians 5:12) to “all men” (1 Thessalonians 5:15). Then we pass to religious duties, 1 Thessalonians 5:16-22 : to those (1) of the most general character, 1 Thessalonians 5:16-18; and (2) to the more specific injunctions arising from the special gifts of the Spirit then bestowed upon the Church, 1 Thessalonians 5:19-22. These directions lead up to the great prayer of the Apostle for entire sanctification, 1 Thessalonians 5:23-24.

Barnes' Notes on 1 Thessalonians 5:12

And we beseech you, brethren, to know them which labour among you - Who they were is not mentioned.

Whedon's Commentary on 1 Thessalonians 5:12

5. Closing charges and admonitions, and farewell, 1 Thessalonians 5:12-28.a. Fulfilment of churchly duties, 1 Thessalonians 5:12-15.12. Know them—Appreciate, rightly estimate them.

Sermons on 1 Thessalonians 5:12

	Sermon	Description
	Fruitbearing by Jim Cymbala	In this sermon, the speaker emphasizes the importance of bearing fruit in the Christian life. They share a story about a woman who kept a secret and was consumed by guilt. The spea
	(2006 Conference) 4.appreciation and Encouragement by Zac Poonen	This sermon emphasizes the importance of appreciation, gratitude, and encouragement in restoring balance in our lives. It highlights the need to express gratitude to God, appreciat
	Gift of a Pastor by Denny Kenaston	In this sermon, the preacher emphasizes the importance of listening to the word of God with a sincere and open heart. He highlights that our attitude towards the preacher can influ
	1 Thessalonians 5:12-15 by Paul Washer	In this sermon, the speaker urges the congregation to take certain actions towards one another. These actions include admonishing the unruly, encouraging the faint-hearted, helping
	Evangelists Responsibility to Local Church by Tony Miano	In this sermon, the speaker addresses the topic of biblical evangelism and the use of the law in sharing the message of Christ. The speaker shares their personal experience of bein
	(Apostolic Vision) the Biblical Concept of Eldership by Dale Heisey	In this sermon, the preacher begins by describing a scene where he sees a man diligently setting up chairs in the church basement. This man is later introduced as Brother Leonard,
	Able to Admonish by Rick Leibee	In this sermon, the speaker emphasizes the importance of having a burden before taking action. He advises against reacting impulsively and encourages listeners to pause and pray be