KJV: But I would not have you to be ignorant, brethren, concerning them which are asleep, that ye sorrow not, even as others which have no hope.
YLT: And I do not wish you to be ignorant, brethren, concerning those who have fallen asleep, that ye may not sorrow, as also the rest who have not hope,
Darby: But we do not wish you to be ignorant, brethren, concerning them that are fallen asleep, to the end that ye be not grieved even as also the rest who have no hope.
ASV: But we would not have you ignorant, brethren, concerning them that fall asleep; that ye sorrow not, even as the rest, who have no hope.
| θέλομεν | we do want |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: θέλω Sense: to will, have in mind, intend. |
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| ἀγνοεῖν | to be ignorant |
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Parse: Verb, Present Infinitive Active Root: ἀγνοέω Sense: to be ignorant, not to know. |
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| ἀδελφοί | brothers |
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Parse: Noun, Vocative Masculine Plural Root: ἀδελφός Sense: a brother, whether born of the same two parents or only of the same father or mother. |
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| περὶ | concerning |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| τῶν | those |
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Parse: Article, Genitive Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| κοιμωμένων | having fallen asleep |
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Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Plural Root: κοιμάω Sense: to cause to sleep, put to sleep. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| λυπῆσθε | you should be grieved |
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Parse: Verb, Present Subjunctive Middle or Passive, 2nd Person Plural Root: λυπέω Sense: to make sorrowful. |
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| καθὼς | just as |
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Parse: Adverb Root: καθώς Sense: according as. |
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| καὶ | also |
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Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
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| λοιποὶ | rest |
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Parse: Adjective, Nominative Masculine Plural Root: λοιπός Sense: remaining, the rest. |
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| οἱ | those |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἐλπίδα | hope |
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Parse: Noun, Accusative Feminine Singular Root: ἐλπίς Sense: expectation of evil, fear. |
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Greek Commentary for 1 Thessalonians 4:13
We do not wish. [source]
Old word, not to know No advantage in ignorance of itself. Concerning them that fall asleep (περι των κοιμωμενων peri tōn koimōmenōn). Present passive (or middle) participle (Aleph B) rather than the perfect passive κεκοιμημενων kekoimēmenōn of many later MSS. From old κοιμαω koimaō to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (John 11:11) and N.T. generally (cf. our word cemetery). Somehow the Thessalonians had a false notion about the dead in relation to the second coming. Even as the rest which have no hope This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none. [source]
Present passive (or middle) participle (Aleph B) rather than the perfect passive κεκοιμημενων kekoimēmenōn of many later MSS. From old κοιμαω koimaō to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (John 11:11) and N.T. generally (cf. our word cemetery). Somehow the Thessalonians had a false notion about the dead in relation to the second coming. [source]
This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none. [source]
The Greek is, we would not, etc. A formula often used by Paul to call special attention to what he is about to say. See Romans 1:13; Romans 11:25; 1 Corinthians 2:1, etc. He employs several similar expressions for the same purpose, as θέλω ὑμᾶς εἰδέναι Iwish you to know (1 Corinthians 11:3; Colossians 2:1): γινωρίζω ὑμῖν Ideclare unto you (1 Corinthians 15:1; 2 Corinthians 8:1; Galatians 1:11): γινώσκειν ὑμᾶς βούλομαι Iwould have you know (Philemon 1:12). [source]
Or, who are sleeping. See on Acts 7:60; see on 2 Peter 3:4, and comp. 1 Corinthians 7:39; 1 Corinthians 11:30; 1 Corinthians 15:6, 1 Corinthians 15:18, 1 Corinthians 15:20, 1 Corinthians 15:51; John 11:11, etc. The dead members of the Thessalonian church. [source]
Opinions differ as to the possible ground of this sorrow. According to some, the Thessalonians supposed that eternal life belonged only to such as should be found alive at the parousia, and therefore that those already dead would not share the blessings of the second advent. Others, assuming an interval between the advent and the general resurrection, think that the Thessalonians were anxious lest their brethren who died before the advent would be raised only at the general resurrection, and therefore would not share the blessings of communion with the Lord during the millennial reign. It is impossible to decide the question from Paul's words, since he does not argue, but only consoles. The value of his consolation does not depend upon the answer to the question whether the departed saints shall first be raised up at the general resurrection, or at a previous resurrection of believers only. The Thessalonians were plainly distressed at the thought of separation from their departed brethren, and had partially lost sight of the elements of the Christian hope - reunion with them and fellowship with the Lord. These elements Paul emphasizes in his answer. The resurrection of Jesus involves the resurrection of believers. The living and the dead Christians shall alike be with the Lord. [source]
More correctly, the rest. Paul makes a sharp distinction between Christians, and all others. [source]
Only believers have hope of life after death. The speculations and surmisings of pagan philosophy do not amount to a hope. [source]
Reverse Greek Commentary Search for 1 Thessalonians 4:13
Probably the reference is to the first three Sabbaths when Paul had a free hand in the synagogue as at first in Antioch in Pisidia. Luke does not say that Paul was in Thessalonica only three weeks. He may have spoken there also during the week, though the Sabbath was the great day. Paul makes it plain, as Furneaux shows, that he was in Thessalonica a much longer period than three weeks. The rest of the time he spoke, of course, outside of the synagogue. Paul implies an extended stay by his language in 1 Thessalonians 1:8. The church consisted mainly of Gentile converts (2 Thessalonians 3:4, 2 Thessalonians 3:7, 2 Thessalonians 3:8) and seems to have been well organized (1 Thessalonians 5:12). He received help while there several times from Philippi (Philemon 4:16) and even so worked night and day to support himself (1 Thessalonians 2:9). His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ (1 Thessalonians 4:13-5:5; 2 Thessalonians 2:1-12). Reasoned (διελεχατο dielexato). First aorist middle indicative of διαλεγομαι dialegomai old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic (“dialectic”) method of question and answer (cf. διελεγετο dielegeto in Acts 16:17), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (απο apo) of his ideas. [source]
Jason, the “brethren” of Acts 17:6, Paul and Silas, and all Christians everywhere. Contrary (απεναντι apenanti). Late compound preposition (απο εν αντι apoτων δογματων Καισαρος enασιλεα ετερον λεγοντες ειναι Ιησουν anti) found in Polybius, lxx, here only in the N.T. The decrees of Caesar This was a charge of treason and was a sure way to get a conviction. Probably the Julian Leges Majestatis are in mind rather than the definite decree of Claudius about the Jews (Acts 18:2). Saying that there is another king, one Jesus (ασιλεα ετερον Basilea heteron legontes einai Iēsoun). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after legontes Basilea heteron comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (Luke 23:2) and Pilate had to notice it. “Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus ” (Page). The Jews here, as before Pilate (John 19:15), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul‘s preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1 Thessalonians 4:13-5:4; 2 Thessalonians 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ. [source]
This was a charge of treason and was a sure way to get a conviction. Probably the Julian Leges Majestatis are in mind rather than the definite decree of Claudius about the Jews (Acts 18:2). Saying that there is another king, one Jesus (ασιλεα ετερον Basilea heteron legontes einai Iēsoun). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after legontes Basilea heteron comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (Luke 23:2) and Pilate had to notice it. “Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus ” (Page). The Jews here, as before Pilate (John 19:15), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul‘s preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1 Thessalonians 4:13-5:4; 2 Thessalonians 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ. [source]
Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after legontes Basilea heteron comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark 12:14). The Sanhedrin made it anyhow against Jesus to Pilate (Luke 23:2) and Pilate had to notice it. “Although the emperors never ventured to assume the title rex at Rome, in the Eastern provinces they were regularly termed basileus ” (Page). The Jews here, as before Pilate (John 19:15), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul‘s preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1 Thessalonians 4:13-5:4; 2 Thessalonians 2). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ. [source]
An emphatic expression calling special attention to what follows. Compare 1 Corinthians 10:1; 1 Thessalonians 4:13. [source]
Future passive indicative of κοιμαομαι koimaomai to sleep. Not all of us shall die, Paul means. Some people will be alive when he comes. Paul does not affirm that he or any then living will be alive when Jesus comes again. He simply groups all under the phrase “we all.” But we shall all be changed (παντες δε αλλαγησομετα pantes de allagēsometha). Second future passive indicative of αλλασσω allassō Both living and dead shall be changed and so receive the resurrection body. See this same idea at more length in 1 Thessalonians 4:13-18. [source]
Second future passive indicative of αλλασσω allassō Both living and dead shall be changed and so receive the resurrection body. See this same idea at more length in 1 Thessalonians 4:13-18. [source]
Or, I make known. Certify, even in older English, is to assure or attest, which is too strong for γνωρίζειν tomake known or declare. This, which in the New Testament is the universal meaning of γνωρίζειν , and the prevailing sense in lxx, is extremely rare in Class., where the usual sense is to become acquainted with. For the formula see on 1 Thessalonians 4:13. [source]
The rest, as 1 Thessalonians 4:13. [source]
Saints is often explained as angels; but the meaning is the holy and glorified people of God. Οἱ ἅγιοι is uniformly used of these in N.T. and never of angels unless joined with ἄγγελοι. See Luke 9:26; Mark 8:38; Acts 10:22. It is doubtful if οἱ ἅγιοι is used of angels in lxx. Zechariah 14:5, which is confidently cited as an instance, is quoted at the conclusion of the Didache (xvi. 7), clearly with the sense of glorified believers. Ἅγιοι ἄγγελοι appears 12:15; Job href="/desk/?q=job+5:1&sr=1">Job 5:1. Angels has no connection with anything in this Epistle, but glorified believers is closely connected with the matter which was troubling the Thessalonians. See 1 Thessalonians 4:13. This does not exclude the attendance of angels on the Lord's coming (see Mark 8:38; Luke 9:26), but when Paul speaks of such attendance, as 2 Thessalonians 1:7, he says, with the angels ( ἀγγέλων ) of his power. [source]
First aorist passive infinitive of σαλευω saleuō old verb to agitate, to cause to totter like a reed (Matthew 11:7), the earth (Hebrews 12:26). Usual negative μη mē and accusative of general reference υμας humas with the infinitive. From your mind (απο του νοος apo tou noos). Ablative case of nous, mind, reason, sober sense, “from your witte” (Wycliffe), to “keep their heads.” Nor yet be troubled Old verb τροεω throeō to cry aloud (from τροος throos clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), “a continued state of agitation following the definite shock received Either by spirit (μητε δια πνευματος mēte dia pneumatos). By ecstatic utterance (1 Thessalonians 5:10). The nervous fear that the coming was to be at once prohibited by μηδε mēde Paul divides into three sources by μητε μητε μητε mēte, μητε δια λογου mēteμητε δι επιστολης ως δι ημων mēte No individual claim to divine revelation (the gift of prophecy) can justify the statement. Or by word Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
Old verb τροεω throeō to cry aloud (from τροος throos clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), “a continued state of agitation following the definite shock received Either by spirit (μητε δια πνευματος mēte dia pneumatos). By ecstatic utterance (1 Thessalonians 5:10). The nervous fear that the coming was to be at once prohibited by μηδε mēde Paul divides into three sources by μητε μητε μητε mēte, μητε δια λογου mēteμητε δι επιστολης ως δι ημων mēte No individual claim to divine revelation (the gift of prophecy) can justify the statement. Or by word Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
Oral statement of a conversation with Paul (Lightfoot) to this effect as from us. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
. An easy way to set aside Paul‘s first Epistle by report of a private remark from Paul. Or by epistle as from us (ενιστημι mēte di' epistolēs hōs di' hēmōn). In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present (τα ενεστωτα hōs hoti enestēken hē hēmera tou kuriou). Perfect active indicative of τα μελλοντα enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
In 1 Thessalonians 4:13-5:3 Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, as that the day of the Lord is now present Perfect active indicative of τα μελλοντα enistēmi old verb, to place in, but intransitive in this tense to stand in or at or near. So “is imminent” (Lightfoot). The verb is common in the papyri. In 1 Corinthians 3:22; Romans 8:38 we have a contrast between ως οτι ta enestōta the things present, and ta mellonta the things future (to come). The use of hōs hoti may be disparaging here, though that is not true in 2 Corinthians 5:19. In the Koiné{[28928]}š it comes in the vernacular to mean simply “that” (Moulton, Proleg., p. 212), but that hardly seems the case in the N.T. (Robertson, Grammar, p. 1033). Here it means “to wit that,” though “as that” or “as if” does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. “It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes 1:3-2:17, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes 3:1-18” (Frame). It is enough to give one pause to note Paul‘s indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a “pious fraud” was so common and easily condoned as some today argue, it is difficult to explain Paul‘s evident anger. Moreover, Paul‘s words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation. [source]
Living creatures, old word, from ζωος zōos (alive), Judges 1:10; Revelation 4:6-9.Without reason (αλογα aloga). Old adjective, in N.T. only here, Judges 1:10; Acts 25:27. Brute beasts like τηρια thēria (wild animals).Born Perfect passive participle of γενναω gennaō animals Old adjective in ικος ̇ikos (from πυσις phusis nature), natural animals, here only in N.T.To be taken (εις αλωσιν eis halōsin). “For capture” (old substantive, from αλοω haloō here only in N.T.).And destroyed “And for destruction” just like a beast of prey caught. See 2 Peter 1:4.In matters whereof they are ignorant (εν οις αγνοουσιν en hois agnoousin). “In which things they are ignorant.” Here εν οις en hois = εν τουτοις α en toutois ha (in those things which), a common Greek idiom. For αγνοεω agnoeō (present active indicative) see 1 Thessalonians 4:13; 1 Timothy 1:7 for a like picture of loud ignoramuses posing as professional experts.Shall in their destroying surely be destroyed Second future passive of πτειρω phtheirō Rhetorical Hebraism in the use of εν πτοραι en phthorāi (same root as πτειρω phtheirō), word four times in 2 Peter. See Judges 1:10. [source]
Perfect passive participle of γενναω gennaō animals Old adjective in ικος ̇ikos (from πυσις phusis nature), natural animals, here only in N.T.To be taken (εις αλωσιν eis halōsin). “For capture” (old substantive, from αλοω haloō here only in N.T.).And destroyed “And for destruction” just like a beast of prey caught. See 2 Peter 1:4.In matters whereof they are ignorant (εν οις αγνοουσιν en hois agnoousin). “In which things they are ignorant.” Here εν οις en hois = εν τουτοις α en toutois ha (in those things which), a common Greek idiom. For αγνοεω agnoeō (present active indicative) see 1 Thessalonians 4:13; 1 Timothy 1:7 for a like picture of loud ignoramuses posing as professional experts.Shall in their destroying surely be destroyed Second future passive of πτειρω phtheirō Rhetorical Hebraism in the use of εν πτοραι en phthorāi (same root as πτειρω phtheirō), word four times in 2 Peter. See Judges 1:10. [source]
“In which things they are ignorant.” Here εν οις en hois = εν τουτοις α en toutois ha (in those things which), a common Greek idiom. For αγνοεω agnoeō (present active indicative) see 1 Thessalonians 4:13; 1 Timothy 1:7 for a like picture of loud ignoramuses posing as professional experts. [source]
“And for destruction” just like a beast of prey caught. See 2 Peter 1:4.In matters whereof they are ignorant (εν οις αγνοουσιν en hois agnoousin). “In which things they are ignorant.” Here εν οις en hois = εν τουτοις α en toutois ha (in those things which), a common Greek idiom. For αγνοεω agnoeō (present active indicative) see 1 Thessalonians 4:13; 1 Timothy 1:7 for a like picture of loud ignoramuses posing as professional experts.Shall in their destroying surely be destroyed Second future passive of πτειρω phtheirō Rhetorical Hebraism in the use of εν πτοραι en phthorāi (same root as πτειρω phtheirō), word four times in 2 Peter. See Judges 1:10. [source]
Dative case. Those who hold out against Jezebel, not necessarily a minority (Revelation 9:20; Revelation 19:21; 1 Thessalonians 4:13). [source]
The general resurrection of Revelation 20:13 is pictured by anticipation as already over. No living are mentioned after the battle of Revelation 20:7-10, though some will be living when Jesus comes to judge the quick and the dead (2 Timothy 4:1; 1 Thessalonians 4:13.). All classes and conditions (Revelation 11:18; Revelation 13:16; Revelation 19:5, Revelation 19:18) John saw “standing before the throne” (εστωτας ενωπιον του τρονου hestōtas enōpion tou thronou). [source]