KJV: But of the times and the seasons, brethren, ye have no need that I write unto you.
YLT: And concerning the times and the seasons, brethren, ye have no need of my writing to you,
Darby: But concerning the times and the seasons, brethren, ye have no need that ye should be written to,
ASV: But concerning the times and the seasons, brethren, ye have no need that aught be written unto you.
| Περὶ | Concerning |
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Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| χρόνων | times |
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Parse: Noun, Genitive Masculine Plural Root: χρόνος Sense: time either long or short. |
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| καιρῶν | seasons |
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Parse: Noun, Genitive Masculine Plural Root: καιρός Sense: due measure. |
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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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| οὐ | no |
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Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
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| χρείαν | need |
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Parse: Noun, Accusative Feminine Singular Root: χρεία Sense: necessity, need. |
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| ἔχετε | you have |
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Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ἔχω Sense: to have, i.e. to hold. |
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| ὑμῖν | to you |
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Parse: Personal / Possessive Pronoun, Dative 2nd Person Plural Root: σύ Sense: you. |
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| γράφεσθαι | to be written |
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Parse: Verb, Present Infinitive Middle or Passive Root: γράφω Sense: to write, with reference to the form of the letters. |
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Greek Commentary for 1 Thessalonians 5:1
See both words used also in Titus 1:2. Χρονος Chronos is rather an extended period and καιρος kairos a definite space of time. [source]
See on Acts 1:7. With special reference to the Lord's coming. The plural is used because Paul is thinking of a number of incidents attending the preparation and accomplishment of the second advent, and occurring at different times. The collocation times and seasons only here and Acts 1:7. Καιρός is the suitable time, χρόνος the time measured by duration. Hence καιρός ajuncture, an occasion, as Matthew 16:3. The distinction is so well marked that have the phrases χρόνου καιρός theright moment of the time, and εὔκαιρος χρόνος theopportune moment. See Soph. Elec. 1292. [source]
Reverse Greek Commentary Search for 1 Thessalonians 5:1
Past perfect of ερχομαι erchomai These Jews were probably not hostile to Jesus. There were seven days of solemn mourning (1 Samuel 31:13). The presence of so many indicates the prominence of the family. To Martha and Mary Correct text, not the Textus Receptus προς τας περι Μαρταν και Μαριαμ pros tas peri Marthan kai Mariam (to the women about Martha and Mary). To console them Purpose clause with ινα hina and first aorist middle subjunctive of παραμυτεομαι paramutheomai old verb (παρα para beside, μυτος muthos word), to put in a word beside, to offer consolation. Again in John 11:31. See 1 Thessalonians 2:11; 1 Thessalonians 5:14. See Job 2:13 for these visits of consolation, often deplorable enough, though kindly meant. [source]
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]
So, as I did. Necessity Toiling This verb common in the old Greek, but in the N.T. only in Luke 1:54; Acts 20:35; 1 Timothy 6:2. This noble plea to help the weak is the very spirit of Christ (1 Thessalonians 5:14; 1 Corinthians 12:28; Romans 5:6; Romans 14:1). In 1 Thessalonians 5:14 αντεχεστε των αστενουντων antechesthe tōn asthenountōn we have Paul‘s very idea again. Every Community Chest appeal today re-echoes Paul‘s plea. He himself said (αυτος ειπεν autos eipen). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other Agrapha of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on μακαριον makarion see notes on Matthew 5:3-11) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Etho. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus. [source]
Lit., pursuing hospitality. For a similar use of the verb compare 1 Corinthians 14:1; 1 Thessalonians 5:15; Hebrews 12:14; 1 Peter 3:11. A necessary injunction when so many Christians were banished and persecuted. The verb indicates not only that hospitality is to be furnished when sought, but that Christians are to seek opportunities of exercising it. [source]
Late adverb for which see note on 1 Thessalonians 1:3. Also see 1 Thessalonians 2:13; 1 Thessalonians 5:17, only other N.T. examples. Always (παντοτε pantote). One might think that Paul prayed for no others, but he uses both adverbs in 1 Thessalonians 1:2. He seems to have had prayer lists. He never omitted the Romans. [source]
“The one standing in front” for which see note on 1 Thessalonians 5:12. [source]
Directly opposite to the law of retaliation of the Pharisees as in Matthew 5:39; 1 Thessalonians 5:15; 1 Corinthians 13:5. Take thought of (προνοουμενοι pronooumenoi). “Taking thought beforehand.” Old word. See note on 2 Corinthians 8:21. [source]
To put in mind (from νουτετης nouthetēs and this from νους nous and τιτημι tithēmi). See note on 1 Thessalonians 5:12, 1 Thessalonians 5:14. “Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul‘s aim in this Epistle?” (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1 Thessalonians 1:8). [source]
Here the construction changes and no longer do we have the accusative case like διακονιαν diakonian (general word for Christian service of all kinds including ministers and deacons) as the object of εχοντες echontes but the nominative articular participle. A new verb must be supplied of which ο διδασκων ho didaskōn is the subject as with the succeeding participles through Romans 12:8. Perhaps in each instance the verb is to be repeated from the participle like διδασκετω didasketō here (let him teach) or a general term ποιειτω poieitō (let him do it) can be used for all of them as seems necessary before “with liberality” in Romans 12:8 He that ruleth (ο προισταμενος ho proistamenos). “The one standing in front” for which see note on 1 Thessalonians 5:12. With diligence “In haste” as if in earnest (Mark 6:25; 2 Corinthians 7:11., 2 Corinthians 8:8, 2 Corinthians 8:16), from σπευδω speudō to hasten. Again Romans 12:11. With cheerfulness (εν ιλαροτητι en hilarotēti). Late word, only here in N.T., from ιλαρος hilaros (2 Corinthians 9:7) cheerful, hilarious. [source]
See note on 2 Thessalonians 1:11; Galatians 5:22 for this lxx and Pauline word (in ecclesiastical writers also) made from the adjective αγατος agathos good, by adding -συνη sunē (common ending for words like δικαιοσυνη dikaiosunē). See Romans 1:29 for μεστος mestos with genitive and πεπληρωμενοι peplērōmenoi (perfect passive participle of πληροω plēroō as here), but there with instrumental case after it instead of the genitive. Paul gives the Roman Christians (chiefly Gentiles) high praise. The “all knowledge” is not to be pressed too literally, “our Christian knowledge in its entirety” (Sanday and Headlam). To admonish (νουτετειν nouthetein). To put in mind (from νουτετης nouthetēs and this from νους nous and τιτημι tithēmi). See note on 1 Thessalonians 5:12, 1 Thessalonians 5:14. “Is it laying too much stress on the language of compliment to suggest that these words give a hint of St. Paul‘s aim in this Epistle?” (Sanday and Headlam). The strategic position of the church in Rome made it a great centre for radiating and echoing the gospel over the world as Thessalonica did for Macedonia (1 Thessalonians 1:8). [source]
In faith and christian discernment. Compare 1 Corinthians 8:7sqq.; Romans 14:1; Romans 15:1; 1 Thessalonians 5:14. [source]
Adverb in sense of τυποι tupoi in 1 Corinthians 10:6. Only instance of the adverb except in ecclesiastical writers after this time, but adjective τυπικος tupikos occurs in a late papyrus. For our admonition (προς νουτεσιαν ημων pros nouthesian hēmōn). Objective genitive (ημων hēmōn) again. Νουτεσια Nouthesia is late word from νουτετεω noutheteō (see note on Acts 20:31; note on 1 Thessalonians 5:12 and note on 1 Thessalonians 5:14) for earlier νουτετησις nouthetēsis and νουτετια nouthetia The ends of the ages have come Cf. Hebrews 9:26 η συντελεια των αιωνων hē sunteleia tōn aiōnōn the consummation of the ages (also Matthew 13:40). The plural seems to point out how one stage succeeds another in the drama of human history. Κατηντηκεν Katēntēken is perfect active indicative of κατανταω katantaō late verb, to come down to (see note on Acts 16:1). Does Paul refer to the second coming of Christ as in 1 Corinthians 7:26 ? In a sense the ends of the ages like a curtain have come down to all of us. [source]
Objective genitive (ημων hēmōn) again. Νουτεσια Nouthesia is late word from νουτετεω noutheteō (see note on Acts 20:31; note on 1 Thessalonians 5:12 and note on 1 Thessalonians 5:14) for earlier νουτετησις nouthetēsis and νουτετια nouthetia [source]
Literally, admonishing (present active participle of νουτετεω noutheteō). See note on 1 Thessalonians 5:12, note on. 1 Thessalonians 5:14. [source]
From πυσιοω phusioō (present indicative active). See note on 1 Corinthians 4:6. Pride may be the result, not edification (οικοδομει oikodomei) which comes from love. Note article (η hē) with both γνωσις gnōsis and αγαπη agapē making the contrast sharper. See note on 1 Thessalonians 5:11 for the verb oikodomeō to build up. Love is the solution, not knowledge, in all social problems. [source]
Pointed play on the word all, that I may save some This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
I. Passages Relating to the Gift of Tongues. Mark 16:17; Acts href="/desk/?q=ac+10:46&sr=1">Acts 10:46; Acts 19:6; 1 Corinthians 12:10, 1 Corinthians 12:28; 1 Corinthians 13:1; 14. Possibly 1 Corinthians 14:20-23,9; 1 Peter 4:11. II. Terms Employed. New tongues (Mark 16:17): other or different tongues ( ἕτεραι , Acts 2:4): kinds ( γένη ) of tongues (1 Corinthians 12:10): simply tongues or tongue ( γλῶσσαι γλῶσσα , Acts href="/desk/?q=ac+2:4&sr=1">Acts 10:44-4674; Acts 10:46; Acts 19:6; 1 Corinthians 14:2, 1 Corinthians 14:4, 1 Corinthians 14:13, 1 Corinthians 14:14, 1 Corinthians 14:19, 1 Corinthians 14:27): to pray in a tongue ( προσεύχεσθαι γλώσσῃ , 1 Corinthians 14:14, 1 Corinthians 14:15), equivalent to praying in the spirit as distinguished from praying with the understanding: tongues of men and angels (1 Corinthians 13:1). -DIVIDER- -DIVIDER- III. Recorded Facts in the New Testament. (1.) The first recorded bestowment of the gift was at Pentecost (Acts href="/desk/?q=ac+10:44-46&sr=1">1713598165_8. (3.) Certain disciples at Ephesus, who received the Holy Spirit in the laying on of Paul's hands, spake with tongues and prophesied, Acts 19:6. -DIVIDER- -DIVIDER- IV. Meaning of the Term “Tongue.” The various explanations are: the tongue alone, inarticulately: rare, provincial, poetic, or archaic words: language or dialect. The last is the correct definition. It does not necessarily mean any of the known languages of men, but may mean the speaker's own tongue, shaped in a peculiar manner by the Spirit's influence; or an entirely new spiritual language. -DIVIDER- -DIVIDER- V. Nature of the Gift in the Corinthian Church. (1.) The gift itself was identical with that at Pentecost, at Caesarea, and at Ephesus, but differed in its manifestations, in that it required an interpreter. 1 Corinthians 12:10, 1 Corinthians 12:30; 1 Corinthians 14:5, 1 Corinthians 14:13, 1 Corinthians 14:26, 1 Corinthians 14:27. (2.) It was closely connected with prophesying: 1 Corinthians 14:1-6, 1 Corinthians 14:22, 1 Corinthians 14:25; Acts 2:16-18; Acts 19:6. Compare 1 Thessalonians 5:19, 1 Thessalonians 5:20. It was distinguished from prophesying as an inferior gift, 1 Corinthians 14:4, 1 Corinthians 14:5; and as consisting in expressions of praise or devotion rather than of exhortation, warning, or prediction, 1 Corinthians 14:14-16. (3.) It was an ecstatic utterance, unintelligible to the hearers, and requiring interpretation, or a corresponding ecstatic condition on the part of the hearer in order to understand it. It was not for the edification of the hearer but of the speaker, and even the speaker did not always understand it, 1 Corinthians 14:2, 1 Corinthians 14:19. It therefore impressed unchristian bystanders as a barbarous utterance, the effect of madness or drunkenness, Acts 2:13, Acts 2:15; 1 Corinthians 14:11, 1 Corinthians 14:23. Hence it is distinguished from the utterance of the understanding, 1 Corinthians 14:4, 1 Corinthians 14:14-16, 1 Corinthians 14:19, 1 Corinthians 14:27. -DIVIDER- -DIVIDER- VI. Paul's Estimate of the Gift. He himself was a master of the gift (1 Corinthians 14:18), but he assigned it an inferior position (1 Corinthians 14:4, 1 Corinthians 14:5), and distinctly gave prophesying and speaking with the understanding the preference (1 Corinthians 14:2, 1 Corinthians 14:3, 1 Corinthians 14:5, 1 Corinthians 14:19, 1 Corinthians 14:22). -DIVIDER- -DIVIDER- VII. Results and Permanence. Being recognized distinctly as a gift of the Spirit, it must be inferred that it contributed in some way to the edification of the Church; but it led to occasional disorderly outbreaks (1 Corinthians 14:9, 1 Corinthians 14:11, 1 Corinthians 14:17, 1713598165_46 1 Corinthians 14:26-28, 1 Corinthians 14:33, 1 Corinthians 14:40). As a fact it soon passed away from the Church. It is not mentioned in the Catholic or Pastoral Epistles. A few allusions to it occur in the writings of the fathers of the second century. Ecstatic conditions and manifestations marked the Montanists at the close of the second century, and an account of such a case, in which a woman was the subject, is given by Tertullian. Similar phenomena have emerged at intervals in various sects, at times of great religious excitement, as among the Camisards in France, the early Quakers and Methodists, and especially the Irvingites. -DIVIDER- -DIVIDER- [source]
The general sense of αποστολους ekklēsia as in Matthew 16:18 and later in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Pointed play on the word all, that I may save some This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
Old word from αποστολος didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων dunameisαντιλημπσεις iamētōnαντιλαμβανομαι glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Old word, from Κυβερνητης antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι kubernēseis). Old word from πρεσβυτεροι kubernaō (cf. οι προισταμενοι Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Pointed play on the word all, that I may save some This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
This his goal and worth all the cost of adaptation. In matters of principle Paul was adamant as about Titus the Greek (Galatians 2:5). In matters of expediency as about Timothy (Acts 16:3) he would go half way to win and to hold. This principle was called for in dealing with the problem of eating meat offered to idols (Romans 14:1; Romans 15:1; 1 Thessalonians 5:14). [source]
Even in sorrow (2 Corinthians 11:9; 1 Thessalonians 5:16; Romans 5:3-5; Romans 9:2; Philemon 2:18, Philemon 2:27; Philemon 3:1; Philemon 4:4, Philemon 4:15). [source]
For this late and rare verb κατηχεω katēcheō see note on Luke 1:4; note on Acts 18:25; and note on 1 Corinthians 14:19. It occurs in the papyri for legal instruction. Here the present passive participle retains the accusative of the thing. The active There was a teaching class thus early (1 Thessalonians 5:12; 1 Corinthians 12:28; Ephesians 4:11; 1 Thessalonians 5:17). [source]
Lit., for the building up of the need. Rev., edifying as the need may be. Compare 1 Thessalonians 5:11, 1 Thessalonians 5:14. [source]
Only here, 1 Thessalonians 3:10; 1 Thessalonians 5:13. Superabundantly. One of the numerous compounds of ὑπέρ beyondover and above, of which Paul is fond. Of twenty-eight words compounded with this preposition in the New Testament, Paul alone uses twenty. For the order and construction, see next note. [source]
Not simply παντα panta but υπερ huper beyond and above all. Exceedingly abundantly (υπερεκπερισσου huperekperissou). Late and rare double compound (υπερ εκ περισσου huperων αιτουμετα ekα perissou) adverb (lxx, 1 Thessalonians 3:10; 1 Thessalonians 5:13; Ephesians 3:20). It suits well Paul‘s effort to pile Pelion on Ossa. That we ask Ablative of the relative pronoun attracted from the accusative αιτουμετα ha to the case of the unexpressed antecedent η νοουμεν toutōn Middle voice The highest aspiration is not beyond God‘s “power” (dunamin) to bestow. [source]
See on Acts 1:14. Compare Acts 2:42, Acts 2:46; Acts 6:4; Romans 12:12; Romans 13:6; 1 Thessalonians 5:17. Rev., correctly, continue steadfastly. [source]
Lit., in every will. Will means the thing willed, as Luke 12:47; 1Thessalonians href="/desk/?q=1th+5:18&sr=1">1 Thessalonians 5:18. Hence used sometimes in the plural, as Acts 13:22, shall do all my will ( θελήματα ), i.e., perform all the things willed by me. Ephesians 2:3, desires, strictly willings. So here the sense is, everything willed by God. The connection is apparently with σταθῆτε yemay stand. For a similar construction see John 8:44; Romans 5:2; 1 Corinthians 15:1; 1 Corinthians 16:13. As Meyer observes, this connection gives stand both a modal definition (perfect and fully assured) and a local definition (in all the will). [source]
Old verb from νουτετης nouthetēs admonisher (from νουσ τιτημι nousδιδασκοντες tithēmi). See already Acts 20:31; 1 Thessalonians 5:12, 1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον didaskontes) about doctrine. Such teaching calls for “all wisdom” [source]
A Pauline phrase for those outside the churches (1 Thessalonians 5:12; 1 Corinthians 5:12.). It takes wise walking to win them to Christ. [source]
Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce Admonishing (νουτετουντες nouthetountes). Old verb from νουτετης nouthetēs admonisher (from νουσ τιτημι nousδιδασκοντες tithēmi). See already Acts 20:31; 1 Thessalonians 5:12, 1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον didaskontes) about doctrine. Such teaching calls for “all wisdom” Every man Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα hina parastēsōmen). Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Only in Acts and Paul. See on Acts 20:31, and comp. 1 Thessalonians 5:14; Romans 15:14; 1 Corinthians 4:14; Colossians 1:28. [source]
The interpretation of 1 Thessalonians 4:3-6usually varies between two explanations: 1. making the whole passage refer to fornication and adultery: 2. limiting this reference to 1 Thessalonians 4:3-5, and making 1 Thessalonians 4:6refer to honesty in business. Both are wrong. The entire passage exhibits two groups of parallel clauses; the one concerning sexual, and the other business relations. Thus: 1. Abstain from fornication: deal honorably with your wives. 2. Pursue your business as holy men, not with covetous greed as the heathen: do not overreach or defraud. A comma should be placed after σκεῦος vesseland κτᾶσθαι procureor acquire, instead of being made dependent on εἰδέναι knowshould begin a new clause. Render, that every one of you treat his own wife honorably. Εἰδέναι isused Hebraistically in the sense of have a care for, regard, as 1 Thessalonians 5:12, “Know them that labor,” etc.: recognize their claim to respect, and hold them in due regard. Comp. Genesis 39:6: Potiphar οὐκ ᾔδει τῶν καθ ' αὑτὸν οὐδὲν “gave himself no concern about anything that he had.” 1 Samuel 2:12: the sons of Eli οὐκ εἰδότες τὸν κύριον “paying no respect to the Lord.” Exodus 1:8: Another King arose ὃς οὐκ ᾔδει τὸν Ἱωσήφ “who did not recognize or regard Joseph”: did not remember his services and the respect in which he had been held. Σκεῦος is sometimes explained as body, for which there is no evidence in N.T. In 2 Corinthians 4:7the sense is metaphorical. Neither in lxx nor Class. does it mean body. In lxx very often of the sacred vessels of worship: sometimes, as in Class., of the accoutrements of war. In N.T. occasionally, both in singular and plural, in the general sense of appliances, furniture, tackling. See Matthew 12:29; Luke 17:31; Acts 27:17; Hebrews 9:21. For the meaning vessel, see Luke 8:16; John 19:20; 2 Corinthians 4:7; Revelation 2:27. Here, metaphorically, for wife; comp. 1 Peter 3:7. It was used for wife in the coarse and literal sense by Rabbinical writers. The admonition aptly follows the charge to abstain from fornication. On the contrary, let each one treat honorably his own wife. The common interpretation is, “as a safeguard against fornication let every one know how to procure his own wife.” It is quite safe to say that such a sentence could never have proceeded from Paul. He never would have offset a charge to abstain from fornication with a counsel to be well informed in the way of obtaining a wife. When he does touch this subject, as he does in 1 Corinthians 7:2, he says, very simply, “to avoid fornication let every man have ( ἐχέτω ) his own wife”; not, know how to get one. Εἰδέναι knowas usually interpreted, is both superfluous and absurd. Besides, the question was not of procuring a wife, but of living honorably and decently with her, paying her the respect which was her right, and therefore avoiding illicit connections. [source]
Comp. Luke href="/desk/?q=lu+18:32&sr=1">Luke 18:32; Acts 14:5. This may have been added because προπαθόντες alone might denote the experience of something good; but it is more probably intended as an expansion and illustration of that word. Paul's sensitiveness to personal indignity appears in the narrative in 1Thessalonians href="/desk/?q=1th+1:5&sr=1">1 Thessalonians 1:5, 1 Thessalonians 1:8; 1 Thessalonians 2:1, 1 Thessalonians 2:5, 1 Thessalonians 2:10, 1 Thessalonians 2:11; 1 Thessalonians 3:3, 1 Thessalonians 3:4, 1 Thessalonians 3:12; 1 Thessalonians 4:1, 1 Thessalonians 4:2, 1 Thessalonians 4:6, 1 Thessalonians 4:11; 1 Thessalonians 5:1, 1 Thessalonians 5:11; 2 Thessalonians 2:16; 2 Thessalonians 3:1, 2 Thessalonians 3:2. [source]
Double compound adverb, only in 1 Thessalonians 3:10; 1 Thessalonians 5:13 (some MSS. ως ̇ōs). Like piling Ossa on Pelion, περισσως perissōs abundantly, εκ περισσου ek perissou out of bounds, υπερεκπερισσου huperekperissou more than out of bounds (overflowing all bounds). [source]
This special Greek idiom is common in the lxx like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton, Proleg., p. 14, n. 3). This rapture of the saints (both risen and changed) is a glorious climax to Paul‘s argument of consolation. And so (και ουτως kai houtōs). This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul‘s life (1 Thessalonians 5:10; Philemon 1:23; Colossians 3:4; 2 Corinthians 5:8). [source]
This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul‘s life (1 Thessalonians 5:10; Philemon 1:23; Colossians 3:4; 2 Corinthians 5:8). [source]
. So Westcott and Hort, but υπερ huper (over, in behalf of) as in many MSS. These prepositions often interchanged in N.T. MSS. Whether we wake or sleep (ειτε γρηγορωμεν ειτε κατευδωμεν eite grēgorōmen eite katheudōmen). Alternative condition of third class with present subjunctive, though εαντεεαντε eantė̇eante more usual conjunction (Robertson, Grammar, P. 1017). Used here of life and death, not as metaphor. That we should live together with him First aorist active subjunctive constative aorist covering all life (now and hereafter) together with (αμα συν hama sun as in 1 Thessalonians 5:17) Jesus. [source]
Not “question” as in ancient Greek, but as often in N.T. (1 Thessalonians 5:12; 2 Thessalonians 2:1; Philemon 4:3) and also in papyri to make urgent request of one. How ye ought (το πως δει υμας to pōs dei humās). Literally, explanatory articular indirect question (το πως to pōs) after παρελαβητε parelabēte according to common classic idiom in Luke (Luke 1:62; Luke 22:2, Luke 22:4, Luke 22:23, Luke 22:24) and Paul (Romans 8:26). That ye abound Loose construction of the ινα hina clause with present subjunctive after two subordinate clauses with κατως kathōs (as, even as) to be connected with “beseech and exhort.” More and more (μαλλον mallon). Simply more, but added to same idea in περισσευητε perisseuēte See also 1 Thessalonians 4:11. [source]
Note both αμα hama (at the same time) and συν sun (together with) with the associative instrumental case αυτοις autois (the risen saints). Shall be caught up (αρπαγησομετα harpagēsometha). Second future passive indicative of αρπαζω harpazō old verb to seize, to carry off like Latin rapio. To meet the Lord in the air This special Greek idiom is common in the lxx like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton, Proleg., p. 14, n. 3). This rapture of the saints (both risen and changed) is a glorious climax to Paul‘s argument of consolation. And so (και ουτως kai houtōs). This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul‘s life (1 Thessalonians 5:10; Philemon 1:23; Colossians 3:4; 2 Corinthians 5:8). [source]
First aorist active subjunctive constative aorist covering all life (now and hereafter) together with (αμα συν hama sun as in 1 Thessalonians 5:17) Jesus. [source]
This adverb, the verb ἀτακτέω , and the adjective ἄτακτος are found only in Paul, and only in the Thessalonian Epistles. See on 1 Thessalonians 5:14. [source]
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. [source]
First aorist active optative of wish for the future of two common verbs παρακαλεω parakaleō (see 2 Corinthians 1:3-751; 1 Thessalonians 4:18; 1 Thessalonians 5:14) and στεριζω sterizō (see 1 Thessalonians 3:2, 1 Thessalonians 3:13). God is the God of comfort (1713598165_6) and strength (Romans 1:11; Romans 16:25). [source]
For ερωτωμεν erōtōmen to beseech, see note on 1 Thessalonians 4:1; 1 Thessalonians 5:12. υπερ Huper originally meant over, in behalf of, instead of, but here it is used like περι peri around, concerning as in 2 Thessalonians 1:4; 1 Thessalonians 3:2; 1 Thessalonians 5:10, common in the papyri (Robertson, Grammar, p. 632). For the distinction between Παρουσια Επιπανεια ParousiaΑποκαλυπσις Epiphaneia (Epiphany), and Παρουσια Apokalupsis (Revelation) as applied to the Second Coming of Christ see Milligan on Thessalonian Epistles, pp. 145-151, in the light of the papyri. επιπανεια Parousia lays emphasis on the presence of the Lord with his people, αποκαλυπσις epiphaneia on his manifestation of the power and love of God, και ημων επισυναγωγης επ αυτον apokalupsis on the revelation of God‘s purpose and plan in the Second Coming of the Lord Jesus. [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]
He calls him “brother” still. The adverb ατακτως ataktōs is common in Plato and is here and 2 Thessalonians 3:11 alone in the N.T., though the adjective ατακτος ataktos equally common in Plato we had in 1 Thessalonians 5:14 which see. Military term, out of ranks. [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]
Name (ονομα onoma) here for authority of Jesus Christ with which compare through the Lord Jesus (δια του κυριου Ιησου dia tou kuriou Iēsou) in 1 Thessalonians 4:2. For a full discussion of the phrase see the monograph of W. Heitmuller, Im Namen Jesu. Paul wishes his readers to realize the responsibility on them for their obedience to his command. That ye withdraw yourselves Present middle (direct) infinitive of στελλω stellō old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with απο apo and the ablative). In 2 Corinthians 8:20 the middle voice He calls him “brother” still. The adverb ατακτως ataktōs is common in Plato and is here and 2 Thessalonians 3:11 alone in the N.T., though the adjective ατακτος ataktos equally common in Plato we had in 1 Thessalonians 5:14 which see. Military term, out of ranks. And not after the tradition See note on 1 Thessalonians 2:15 for παραδοσιν paradosin Which they received of us (ην παρελαβοσαν παρ ημων hēn parelabosan par hēmōn). Westcott and Hort put this form of the verb (second aorist indicative third person plural of παραλαμβανω paralambanō the οσαν ̇osan form instead of ον ̇on with slight support from the papyri, but in the lxx and the Boeotian dialect, Robertson, Grammar, pp. 335f.) in the margin with παρελαβετε parelabete (ye received) in the text. There are five different readings of the verb here, the others being παρελαβον παρελαβε ελαβοσαν parelabonparelabeelabosan f0). [source]
Present middle (direct) infinitive of στελλω stellō old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with απο apo and the ablative). In 2 Corinthians 8:20 the middle voice He calls him “brother” still. The adverb ατακτως ataktōs is common in Plato and is here and 2 Thessalonians 3:11 alone in the N.T., though the adjective ατακτος ataktos equally common in Plato we had in 1 Thessalonians 5:14 which see. Military term, out of ranks. And not after the tradition See note on 1 Thessalonians 2:15 for παραδοσιν paradosin Which they received of us (ην παρελαβοσαν παρ ημων hēn parelabosan par hēmōn). Westcott and Hort put this form of the verb (second aorist indicative third person plural of παραλαμβανω paralambanō the οσαν ̇osan form instead of ον ̇on with slight support from the papyri, but in the lxx and the Boeotian dialect, Robertson, Grammar, pp. 335f.) in the margin with παρελαβετε parelabete (ye received) in the text. There are five different readings of the verb here, the others being παρελαβον παρελαβε ελαβοσαν parelabonparelabeelabosan f0). [source]
Comp. 1 Timothy 5:24. Ἑπὶ afteror close upon. oP. Once in the disputed verses at the end of Mark (Mark 16:20), and 1 Peter 2:21. Comp. the use of διώκειν pursue Romans 9:30; Romans 12:13; 1 Corinthians 14:1; 1 Thessalonians 5:15. [source]
Both Pauline words. See on Colossians 1:29, where the two are found together as here. Also on κόπου labor 1 Thessalonians 1:3, and κοπιῶντας , and laboring 1 Thessalonians 5:12. Comp. 1 Timothy 5:17, and 2 Timothy 2:6. Both words denote strenuous and painful effort. The καὶ ; has an ascensive force: “we labor, yea struggle.” [source]
Mostly in the Pastorals, but also in Romans 12:8; 1 Thessalonians 5:12. The participle means placed in front. Here in a general sense, but in 1 Thessalonians 1:5of church authorities, but only functionally, not as a title of specially appointed officers. It is characteristic of the loose and unsettled ecclesiastical nomenclature of the apostolic age. [source]
Present middle participle of προιστημι proistēmi old word to place before and (intransitive as here) to stand before. See note on 1 Thessalonians 5:12; Romans 12:8. [source]
Present passive imperative of αχιοω axioō to deem worthy (2 Thessalonians 1:11). With genitive case here. Of double honour (διπλης τιμης diplēs timēs). Old and common contract adjective (διπλοος diploos two-fold, in opposition to απλοος haploos single fold). But why “of double honour”? See note on 1 Timothy 6:1 for “of all honour.” White suggests “remuneration” rather than “honour” for τιμης timēs (a common use for price or pay). Liddon proposes “honorarium” (both honour and pay and so “double”). Wetstein gives numerous examples of soldiers receiving double pay for unusual services. Some suggest twice the pay given the enrolled widows. Especially those who labour in word and teaching Either those who work hard or toil (usual meaning of κοπιαω kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω kopiaō and προισταμαι proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
Either those who work hard or toil (usual meaning of κοπιαω kopiaō 2 Timothy 2:6) in preaching and teaching (most probable meaning. See 1 Timothy 5:18) or those who teach and preach and not merely preside (a doubtful distinction in “elders” at this time). See Titus 1:8. See both κοπιαω kopiaō and προισταμαι proistamai used for same men (elders) in 1 Thessalonians 5:12 and the use of κοπιαω kopiaō in 1 Corinthians 15:10; 1 Corinthians 16:16. [source]
The verb implies hard, wearisome toil. See on 1 Thessalonians 1:3; see on 1 Thessalonians 5:12. Γεωργός husbandman, only here in Pastorals. oP. See on John 15:1. [source]
The passage is much involved. Note (1) that χάριν ἔχω τῷ θεῷ Ithank God must have an object. (2) That object cannot be that he unceasingly remembers Timothy in his prayers. (3) That object, though remote, is ὑπόμνησιν λαβὼν whenI received reminder (2 Timothy 1:5). He thanks God as he is reminded of the faith of Timothy's ancestors and of Timothy himself. Rend. freely, “I thank God whom I serve from my forefathers with pure conscience, as there goes along with my prayers an unceasing remembrance of thee, and a daily and nightly longing, as I recall thy tears, to see thee, that I may be filled with joy - I thank God, I say, for that I have been reminded of the unfeigned faith that is in thee,” etc. Ἀδιάλειπτον unceasingonly here and Romans 9:2. Ἁδιαλείπτως , Romans 1:9; 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17. [source]
See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). Remembrance Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]
Present active infinitive of αναζωπυρεω anazōpureō old double compound (ανα ana and ζωπυρον zōpuron live coal, ζωος zōos and πυρ pur then the bellows for kindling), to rekindle, to stir into flame, to keep blazing (continuous action, present time), only here in N.T. See note on 1 Thessalonians 5:19 for the figure of fire concerning the Holy Spirit. See αναπτω anaptō in Luke 12:49. [source]
Present active imperative of πευγω pheugō old and common verb. In this sense see note on 1 Corinthians 6:18. Follow after (διωκε diōke). Present active imperative of διωκω diōkō as if in a chase for which sense see note on 1 Thessalonians 5:15. Steady pursuit of these virtues like those in Galatians 5:22. Call on the Lord See note on 1 Corinthians 1:2; Romans 10:12-14. [source]
Present active imperative of διωκω diōkō as if in a chase for which sense see note on 1 Thessalonians 5:15. Steady pursuit of these virtues like those in Galatians 5:22. [source]
The relative ωι hōi is the dative case with λατρευω latreuō (see note on Romans 1:9 for this verb), progressive present (I have been serving). For προγονων progonōn (forefathers) see note on 1 Timothy 5:4. Paul claims a pious ancestry as in Acts 24:14; Acts 26:5; Galatians 2:14; Philemon 3:4-7. In a pure conscience (εν καταραι συνειδησει en katharāi suneidēsei). See note on 1 Timothy 1:5; note on Acts 23:1. Unceasing (αδιαλειπτον adialeipton). Late and rare compound, in N.T. only here and Romans 9:2 which see. The adverb αδιαλειπτως adialeiptōs is more frequent (in the papyri, literary Koiné, 1 Thessalonians 1:2; Romans 1:9). The adjective here is the predicate accusative, “how I hold the memory concerning thee unceasing.” The use of αδιαλειπτως adialeiptōs (adverb) is a sort of epistolary formula (papyri, 1 Thessalonians 1:3; 1 Thessalonians 2:13; 1 Thessalonians 5:17; Romans 1:9). -DIVIDER- Remembrance (μνειαν mneian). Old word, in N.T. only Pauline (seven times, 1 Thessalonians 1:2; Romans 1:9; Philemon 1:3). [source]
Old compound to remind (1 Corinthians 4:17; 2 Corinthians 7:15). That thou stir up (σε αναζωπυρειν se anazōpurein). Present active infinitive of αναζωπυρεω anazōpureō old double compound (ανα ana and ζωπυρον zōpuron live coal, ζωος zōos and πυρ pur then the bellows for kindling), to rekindle, to stir into flame, to keep blazing (continuous action, present time), only here in N.T. See note on 1 Thessalonians 5:19 for the figure of fire concerning the Holy Spirit. See αναπτω anaptō in Luke 12:49. The gift of God See note on 1 Timothy 4:14. Here Paul says μου mou (my), there he mentions the presbytery. Paul felt a deep personal interest in Timothy. See note on 1 Corinthians 7:7; Romans 6:23; Romans 11:29 for the gift of God. [source]
Present middle participle of αντεχω antechō old verb, to hold back, in middle to hold oneself face to face with, to cling to, as in 1 Thessalonians 5:14. [source]
Only here in Pastorals. In Paul, 1 Thessalonians 5:14(note). [source]
Mostly in Pastorals, and usually in the sense of ruling, as Romans 12:8; 1 Thessalonians 5:12; 1 Timothy 3:4, 1 Timothy 3:5. The sense here is to be forward in. [source]
Remember, with a view to observing their admonitions. For τῶν ἡγουμένων thosewho lead or rule, see on 1 Thessalonians 5:13. Used of both civil and ecclesiastical rulers. Clement of Rome, among a great variety of names for church functionaries, has both ἡγούμενοι and προηγούμενοι (see Ad Corinth. i, xxi). Comp. Acts 15:22. In lxx frequently, of various forms of authority, and in later Greek of bishops and abbots. For “which have the rule,” rend. “which had,” etc. [source]
The Levitical term for a thank-offering. See lxx, Leviticus 7:2, Leviticus 7:3, Leviticus 7:5; 2 Chronicles 29:31; 2 Chronicles 33:16; Psalm 50:14, Psalm 50:23; Psalm 106:22; Psalm 115:8. Ἄινεσις praiseN.T.oOften in lxx, oClass. For “the sacrifice” rend. “a sacrifice.” The sacrifice of thanksgiving is to take the place of the animal sacrifice. For the emphasis on thanksgiving in N.T. see Ephesians 5:20; Colossians 1:12; 1 Thessalonians 5:18. The Rabbins had a saying, “in the future time all sacrifices shall cease; but praises shall not cease.” Philo says: “They offer the best sacrifice who glorify with hymns the savior and benefactor, God.” [source]
Comp. lxx, Romans href="/desk/?q=ro+14:19&sr=1">Romans 14:19; 1 Peter 3:11. The verb is used of the pursuit of moral and spiritual ends, Romans 9:30, Romans 9:31; Romans 12:13; 1 Corinthians 14:1; Philemon 3:12, Philemon 3:14; 1 Thessalonians 5:15; 1 Timothy 6:11; 2 Timothy 2:22. [source]
First aorist (ingressive) middle imperative of προσκαλεω proskaleō Note change of tense (aorist) and middle (indirect) voice. Care for the sick is urged in 1 Thessalonians 5:14 (“help the sick”). Note the plural here, “elders of the church,” as in Acts 20:17; Acts 15:6, Acts 15:22; Acts 21:18; Philemon 1:1 (bishops).Let them pray over him (προσευχαστωσαν επ αυτον proseuxasthōsan ep' auton). First aorist middle imperative of προσευχομαι proseuchomai Prayer for the sick is clearly enjoined.Anointing him with oil First aorist active participle of αλειπω aleiphō old verb, to anoint, and the instrumental case of ελαιον elaion (oil). The aorist participle can be either simultaneous or antecedent with προσευχαστωσαν proseuxasthōsan (pray). See the same use of αλειπω ελαιωι aleiphō elaiōi in Mark 6:13. The use of olive oil was one of the best remedial agencies known to the ancients. They used it internally and externally. Some physicians prescribe it today. It is clear both in Mark 6:13 and here that medicinal value is attached to the use of the oil and emphasis is placed on the worth of prayer. There is nothing here of the pagan magic or of the later practice of “extreme unction” (after the eighth century). It is by no means certain that αλειπω aleiphō here and in Mark 6:13 means “anoint” in a ceremonial fashion rather than “rub” as it commonly does in medical treatises. Trench (N.T. Synonyms) says: “Αλειπειν Aleiphein is the mundane and profane, χριειν chriein the sacred and religious, word.” At bottom in James we have God and medicine, God and the doctor, and that is precisely where we are today. The best physicians believe in God and want the help of prayer. [source]
See Matthew 20:25; Acts 19:16. Other words are used for the exercise of legitimate authority in the church: προΐ́σταμαι , to be over (1 Thessalonians 5:12; 1 Timothy 5:17); ποιμαίνω , as 1 Peter 5:2, tend. But this carries the idea of high-handed rule. [source]
Μη Mē and the present active participle of αποδιδωμι apodidōmi to give back. The same phrase in Romans 12:17 and the same idea in 1 Thessalonians 5:15. Peter may have obtained it from Paul or both from Proverbs 17:13; Proverbs 20:22, “an approximation to Christ‘s repeal of the λεχ ταλιονις lex talionis (Matthew 5:38.) which Plato first opposed among the Greeks” (Hart). Common use of αντι anti for exchange. [source]
Charged as and being so. Two specific crimes (murderer, thief) and one general phrase Note η ως ē hōs (or as) = or “also only as” (Wohlenberg). The word was apparently coined by Peter (occurring elsewhere only in Dionys. Areop. and late eccles. writers) from αλλοτριος allotrios (belonging to another, 2 Corinthians 10:15) and επισκοπος episkopos overseer, inspector, 1 Peter 2:25). The idea is apparently one who spies out the affairs of other men. Deissmann (Bible Studies, p. 224) gives a second-century papyrus with αλλοτριων επιτυμητης allotriōn epithumētēs a speculator alienorum. Epictetus has a like idea (iii. 22. 97). Biggs takes it to refer to “things forbidden.” Clement of Alexandria tells of a disciple of the Apostle John who became a bandit chief. Ramsay (Church in the Roman Empire, pp. 293, 348) thinks the word refers to breaking up family relationships. Hart refers us to the gadders-about in 1 Thessalonians 4:11; 2 Thessalonians 3:11 and women as gossipers in 1 Thessalonians 5:13. It is interesting to note also that επισκοπος episkopos here is the word for “bishop” and so suggests also preachers meddling in the work of other preachers. [source]
This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the παρουσια parousia in 2 Peter 1:16. Now he faces it squarely. Peter, like Paul (1 Thessalonians 5:1.; 2 Thessalonians 2:1.), preached about the second coming (2 Peter 1:16; Acts 3:20.), as Jesus himself did repeatedly (Matthew 24:34) and as the angels promised at the Ascension (Acts 1:11). Both Jesus and Paul (2 Thessalonians 2:1.) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in Matthew 24:34 probably led some to believe that he would certainly come while they were alive. [source]
Old substantive from βραδυς bradus (James 1:19), here only in N.T. God is not impotent nor unwilling to execute his promise.To youward (εις υμας eis humas). Προς Pros rather than εις eis after μακροτυμει makrothumei in 1 Thessalonians 5:14 and επι epi in James 5:7, etc.Not wishing Present middle participle of βουλομαι boulomai Some will perish (2 Peter 3:7), but that is not God‘s desire. Any Rather than “some” See Acts 17:30; Romans 11:32; 1 Timothy 2:4; Hebrews 2:9 for God‘s provision of grace for all who will repent. [source]
Προς Pros rather than εις eis after μακροτυμει makrothumei in 1 Thessalonians 5:14 and επι epi in James 5:7, etc. [source]
Repeated in Revelation 22:9. Here there is no verb after μη mē (ellipse of ποιησηις τουτο poiēsēis touto) as in Mark 1:44; 1 Thessalonians 5:15), the aorist subjunctive of negative purpose with μη mē after ορα hora (present active imperative of οραω horaō), a common enough idiom.Fellow-servant (συνδουλος sundoulos). The angel refuses worship from John on this ground. All Christians are συνδουλοι sundouloi (fellow-servants) as Christ taught (Matthew 18:28.; Matthew 24:49) and as Paul (Colossians 1:7; Colossians 4:7) and John (Revelation 6:11) taught. Angels are God‘s servants also (Hebrews 1:4-14). For “the testimony of Jesus” see Revelation 1:2, Revelation 1:9; Revelation 6:9; Revelation 12:17; Revelation 22:4.Worship God And Christ, who is the Son of God (Revelation 5:13.).The spirit of prophecy (το πνευμα της προπητειας to pneuma tēs prophēteias). Explanatory use of γαρ gar (for) here as in Revelation 19:8. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see Mark 1:10; Matthew 3:16; Luke 3:21; John 1:51; Revelation 4:1; Revelation 10:1; Revelation 11:19; Revelation 14:17; Revelation 15:5; Revelation 18:1; Revelation 19:1, Revelation 19:7-9. [source]