KJV: Not in the lust of concupiscence, even as the Gentiles which know not God:
YLT: not in the affection of desire, as also the nations that were not knowing God,
Darby: (not in passionate desire, even as the nations who know not God,)
ASV: not in the passion of lust, even as the Gentiles who know not God;
| πάθει | [the] passion |
|
Parse: Noun, Dative Neuter Singular Root: πάθος Sense: whatever befalls one, whether it be sad or joyous. |
|
| ἐπιθυμίας | of lust |
|
Parse: Noun, Genitive Feminine Singular Root: ἐπιθυμία Sense: desire, craving, longing, desire for what is forbidden, lust. |
|
| καὶ | also |
|
Parse: Conjunction Root: καί Sense: and, also, even, indeed, but. |
|
| ἔθνη | Gentiles |
|
Parse: Noun, Nominative Neuter Plural Root: ἔθνος Sense: a multitude (whether of men or of beasts) associated or living together. |
|
| τὰ | - |
|
Parse: Article, Nominative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
|
| εἰδότα | knowing |
|
Parse: Verb, Perfect Participle Active, Nominative Neuter Plural Root: οἶδα Sense: to see. |
|
| τὸν | - |
|
Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| Θεόν | God |
|
Parse: Noun, Accusative Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
|
Greek Commentary for 1 Thessalonians 4:5
Plain picture of the wrong way for the husband to come to marriage. [source]
Second perfect participle of οιδα oida The heathen knew gods as licentious as they are themselves, but not God. One of the reasons for the revival of paganism in modern life is professedly this very thing that men wish to get rid of the inhibitions against licentiousness by God. [source]
Lit. in passion of desire. Not with avaricious greed. For ἐπιθυμία see on Mark 4:19. Its meaning is by no means limited to sensual lust; see, for instance, Luke 22:15. It is used as including all kinds of worldly desires, as Galatians 5:16, Galatians 5:24; 1 John 2:17. In Romans 7:7, especially of covetousness. [source]
Reverse Greek Commentary Search for 1 Thessalonians 4:5
Lit., passions of dishonor. Rev., passions. As distinguished from ἐπιθυμίαι lustsin Romans 1:24, πάθη passionsis the narrower and intenser word. Ἐπιθυμία is the larger word, including the whole world of active lusts and desires, while the meaning of πάθος is passive, being the diseased condition out of which the lusts spring. Ἐπιθυμίαι areevil longings; πάθη ungovernableaffections. Thus it appears that the divine punishment was the more severe, in that they were given over to a condition, and not merely to an evil desire. The two words occur together, 1 Thessalonians 4:5. [source]
Unto passions of dishonour. Πατος Pathos old word from πασχω paschō to experience, originally meant any feeling whether good or bad, but in N.T. always in bad sense as here, 1 Thessalonians 4:5; Colossians 3:5 (only N.T. examples). [source]
Better, passions. Often sufferings, as Romans 8:18; 2 Corinthians 1:5, 2 Corinthians 1:6, 2 Corinthians 1:7; Philemon 3:10; Hebrews 2:9. Often of Christ's sufferings. Comp. passions of sins, Romans 7:5(see on motions ). olxx, where we find πάθος in both senses, but mostly sufferings. Πάθος also in N.T., but rarely and PoSee Romans 1:26; Colossians 3:5; 1 Thessalonians 4:5: always of evil desires. [source]
Perfect passive participle of απαλλοτριοω apallotrioō for which see note on Colossians 1:21. Here followed by ablative case πολιτειας politeias old word from πολιτευω politeuō to be a citizen (Philemon 1:27) from πολιτης politēs and that from πολις polis (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and Acts 22:28 as citizenship. Strangers from the covenants of the promise (χενοι των διατηκων της επαγγελιας xenoi tōn diathēkōn tēs epaggelias). For χενος xenos (Latin hospes), as stranger see Matthew 25:35, Matthew 25:38, and Matthew 25:43.; as guest-friend see note on Romans 16:23. Here it is followed by the ablative case διατηκων diathēkōn Having no hope No hope of any kind. In Galatians 4:8 ουκ ouk (strong negative) occurs with ειδοτες τεον eidotes theon but here μη mē gives a more subjective picture (1 Thessalonians 4:5). Without God (ατεοι atheoi). Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
No hope of any kind. In Galatians 4:8 ουκ ouk (strong negative) occurs with ειδοτες τεον eidotes theon but here μη mē gives a more subjective picture (1 Thessalonians 4:5). Without God (ατεοι atheoi). Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]
Νεωτερικὸς youthfulN.T.oFor ἐπιθυμία desirelust, see on Mark 4:19; see on 1 Thessalonians 4:5. Such counsel from Paul to Timothy seems strange. [source]