In we give thanks, it is not easy to decide whether Paul uses we as plural, or in the sense of J. Rom. iii. 9 seems to
Cu. 1] THE FIRST EPISTLE TO THE THESSALONIANS. 13
be a clear case of the latter usage. In 1 Th. iii. 1, 2, nvdoxnoapev we thought it good, and éméurapev we sent, can, apparently, refer only to Paul; and similarly, in 1 Th. iii. 6, mpos nuas unto us, can hardly include Silvanus who came with Timothy (comp. iii. 5). But it is significant that, in the Epis- tles which are written in Paul’s name alone (Romans, Gala- tians, Ephesians), only J is used, unless we except Gal. i. 8, which is doubtful. Paul and Timothy appear jointly as cor- respondents in Philippians, but the first person predominates throughout the letter. The same is true of 1st Corinthians, where Paul and Sosthenes are associated in the address, but the singular pronoun is used almost throughout. (See iv. 10-18; ix. 4, 5, 25, 26). In Colossians Paul and Timothy appear in the address. The plural prevails to i. 23, and alternates with the singular throughout the remainder. The alternations in 2d Corinthians are very bewildering.
On the whole, I think that occasional instances of the epistolary plural must be granted. It is not, however, Paul’s habitual usage. We is often employed as in ordinary corre- spondence or argument, where the writer or speaker associates himself with his readers or hearers. Abundant illustrations of this may be seen in Rom. vi. and viii.; but in other cases, when Paul speaks in the plural, he usually associates his fellow-ministers, mentally, with himself.*
Making mention (yvelav rrotovpevot). For the phrase see Rom. i. 9; Eph.i. 16; Philem. 4. Always in connection with prayer. In the sense of remember it appears in LXX, Job xiv. 18. In Ps. ecxi. 4, to make a memorial. See further, on without ceasing, ver. 3.
In my prayers (él). When engaged in offering my prayers. "Ez here blends the local with the temporal sense.
Prayers (apocevyav). The more general term, and limited to prayer to God; while dénows petitionary prayer, supplica-
* The discussion in detail may be found in Bornemann’s Thessalonicher- briefe, p. 87 f. and p. 53. See also Spitta, Urchristenthum, p. 120 f., and Lightfoot, Notes on Epistles of St. Paul, p. 22.
14 WORD STUDIES IN THE NEW TESTAMENT. (Cu. L
tion, may be addressed to man. Paul alone associates the two words. See Philip. iv. 6; Eph. vi. 18. In classical Greek the word does not occur in the sense of prayer. It is found in later Greek, meaning a place for prayer, in which sense it appears in Acts xvi. 18,16. It signified either a synagogue, or an open praying-place outside of a city.*
3. Without ceasing (dd:arelrtas). P°. In LXX see 1 Mace. xii. 11; 2 Macc. iii. 26; ix. 4; xiii. 12; xv. T; 3 Macc. vi. 88. Should be construed with making mention, not with remembering, as A. V. and Rev. The salutations of Paul reproduce ordinary conventional forms of greeting. Thus the familiar Greek greeting yalpew be joyful, hail, welcome, appears in ydpis grace. ‘This was perceived by Theodore of Mopsuestia (850-428 A.D.), who, in his com- mentary on Ephesians, says that in the preface to that letter Paul does very much as we do when we say “So and so to So and so, greeting” (0 detva T@ Set yalpew). Deissmann gives some interesting parallels from ancient papyri. For instance, a letter dated 172 B.c., from an Egyptian lady to her brother or husband: “Isias to her brother Hephaestion, greeting (xalpev). If you are well, and other things happen as you would wish, it would be in accordance with my constant prayer to the gods. I myself am well, and the boy; and all at home make constant remembrance of you.” Comp. Rom. i. 9; Eph. i.16; Philem. 4. Again: ‘“ Ammonios to his sister Tachnumi, abundant greeting (7a mrelota yalpey). Before all things, I pray that you may be in health; and . each day I make the act of worship for you.” In these