The Meaning of 1 Thessalonians 5:6 Explained

1 Thessalonians 5:6

KJV: Therefore let us not sleep, as do others; but let us watch and be sober.

YLT: so, then, we may not sleep as also the others, but watch and be sober,

Darby: So then do not let us sleep as the rest do, but let us watch and be sober;

ASV: so then let us not sleep, as do the rest, but let us watch and be sober.

KJV Reverse Interlinear

Therefore  let us  not  sleep,  as  [do] others;  but  let us watch  and  be sober. 

What does 1 Thessalonians 5:6 Mean?

Context Summary

1 Thessalonians 5:1-11 - Ready For "the Day Of The Lord"
To the Apostle "the day of the Lord" was near. He expected it in his lifetime, and if we remember that the Lord's words with reference to it were in part fulfilled when Jerusalem fell, it is clear that his expectation was not altogether vain.
The suddenness of the Advent was the theme of Jesus' reiterated assurances. See Matthew 24:38; Matthew 24:43; Luke 17:29-30. The world spends its days in careless indifference (sleep), or in sensual enjoyment (drunkenness); but believers are bidden to be soldier-like in their attire and watchfulness. Ponder that wonderful word in 1 Thessalonians 5:10. Together implies that Christians now living are closely united with those who have died. The state we call death, but which the Apostle calls sleep-because our Lord's resurrection has robbed it of its terror-is as full of vitality as the life which we live day by day in this world. We live together, animated by the same purposes-they on that side and we on this. Whether here or there, life is "in Him." The closer we live to Him, the nearer we are to them. [source]

Chapter Summary: 1 Thessalonians 5

1  He proceeds in the description of Christ's coming to judgment;
16  and gives various instructions;
23  and so concludes the epistle

Greek Commentary for 1 Thessalonians 5:6

So then [αρα ουν]
Two inferential particles, accordingly therefore, as in 2 Thessalonians 2:15 and only in Paul in N.T. [source]
Let us not sleep [μη κατευδωμεν]
Present active subjunctive (volitive), let us not go on sleeping. Let us watch (γρηγορωμεν — grēgorōmen). Present active subj. (volitive) again, let us keep awake (late verb γρηγορεω — grēgoreō from perfect εγρηγορα — egrēgora). Be sober Present active subjunctive (volitive). Old verb not to be drunk. In N.T. only in figurative sense, to be calm, sober-minded. Also in 1 Thessalonians 5:8 with the metaphor of drunkenness in contrast. [source]
Let us watch [γρηγορωμεν]
Present active subj. (volitive) again, let us keep awake (late verb γρηγορεω — grēgoreō from perfect εγρηγορα — egrēgora). [source]
Be sober [νηπωμεν]
Present active subjunctive (volitive). Old verb not to be drunk. In N.T. only in figurative sense, to be calm, sober-minded. Also in 1 Thessalonians 5:8 with the metaphor of drunkenness in contrast. [source]
Others [οἱ λοιποί]
The rest, as 1 Thessalonians 4:13. [source]
Let us watch [γρηγορῶμεν]
See on Mark 13:35, and comp. Ephesians 5:14. [source]
Be sober [νήφωμεν]
Primarily in a physical sense, as opposed to excess in drink, but passing into the ethical sense of calm, collected, circumspect. Alert wakefulness and calm assurance will prevent their being surprised and confused by the Lord's coming, as by a thief in the night. [source]

Reverse Greek Commentary Search for 1 Thessalonians 5:6

1 Thessalonians 5:8 Putting on [ἐνδυσάμενοι]
The son of day clothes himself for the day's work or battle. The same association of ideas as in 1 Thessalonians 5:6, 1 Thessalonians 5:8, is found in Romans 13:12-14; Revelation 16:15; 1 Peter 1:13. Comp. lxx, Ephesians href="/desk/?q=eph+6:14&sr=1">Ephesians 6:14. The figures are not original with Paul. See Isaiah 59:17; Wisd. 5:18,19. Notice that only defensive armor is mentioned, in accordance with the darkness and uncertainty of the last time; and that the fundamental elements of Christian character, faith, hope, and love, are brought forward again as in 1 Thessalonians 1:3; 1 Corinthians 13:13. For the figure of the armed soldier, comp. also Romans 13:12; 2 Corinthians 10:4. [source]
2 Thessalonians 2:15 So then [αρα ουν]
Accordingly then. The illative αρα — ara is supported (Ellicott) by the collective ουν — oun as in 1 Thessalonians 5:6; Galatians 6:10, etc. Here is the practical conclusion from God‘s elective purpose in such a world crisis. [source]
1 Timothy 3:2 Vigilant [νηφάλιον]
Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity. [source]
1 Timothy 3:2 The husband of one wife [μιᾶς γυναικὸς ἄνδρα]
Comp. 1 Timothy 3:12; Titus 1:6. Is the injunction aimed (a) at immoralities respecting marriage - concubinage, etc., or (b) at polygamy, or (c) at remarriage after death or divorce? The last is probably meant. Much of the difficulty arises from the assumption that the Pastorals were written by Paul. In that case his views seem to conflict. See Romans 7:2, Romans 7:3; 1 Corinthians 7:39; 1 Corinthians 8:8, 1 Corinthians 8:9, where Paul declares that widows are free to marry again, and puts widows and virgins on the same level; and comp. 1 Timothy 5:9, according to which a widow is to be enrolled only on the condition of having been the wife of but one man. The Pauline view is modified in detail by the writer of the Pastorals. Paul, while asserting that marriage is right and honorable, regards celibacy as the higher state (1 Corinthians 7:1, 1 Corinthians 7:7, 1 Corinthians 7:26, 1 Corinthians 7:34, 1 Corinthians 7:37, 1 Corinthians 7:38). In this the Pastoral writer does not follow him (see 1 Timothy 2:15; 1 Timothy 3:4, 1 Timothy 3:12; 1 Timothy 4:3; 1 Timothy 5:10, 1 Timothy 5:14). The motive for marriage, namely, protection against incontinency, which is adduced by Paul in 1 Corinthians 7:2, 1 Corinthians 7:9, is given in 1 Timothy 5:11-14. As in Paul, the married state is honorable, for Bishops, Deacons, and Presbyters are married (1 Timothy 3:2, 1 Timothy 3:12; Titus 1:6), and the honor of childbearing conferred upon the mother of our Lord is reflected in the Christian woman of later times (1 Timothy 2:15). While Paul advises against second marriages (1 Corinthians 7:8, 1 Corinthians 7:9, 1 Corinthians 7:27, 1 Corinthians 7:39, 1 Corinthians 7:40), in the Pastorals emphasis is laid only on the remarriage of church-officers and church-widows. In the Pastorals we see a reflection of the conditions of the earlier post-apostolic age, when a non-Pauline asceticism was showing itself (see 1 Timothy 4:3, 1 Timothy 4:4, 1 Timothy 4:8; Titus 1:15). The opposition to second marriage became very strong in the latter part of the second century. It was elevated into an article of faith by the Montanists, and was emphasized by Tertullian, and by Athenagoras, who called second marriage “a specious adultery” ( εὐπρεπής μοιχεία )|Vigilant ( νηφάλιον )|Only in the Pastorals. See 1 Timothy 3:11, and Titus 2:2. olxx. The kindred verb νήφειν means to be sober with reference to drink, and, in a metaphorical sense, to be sober and wary; cool and unimpassioned. Thus Epicharmus, νᾶφε καὶ μέμνας ἀπιστεῖν bewary and remember not to be credulous. See on 1 Thessalonians 5:6. In N.T. the meaning of the verb is always metaphorical, to be calm, dispassionate, and circumspect. The A.V. vigilant is too limited. Wise caution may be included; but it is better to render sober, as A.V. in 1 Timothy 3:11and Titus 2:2, in the metaphorical sense as opposed to youthful levity.|Of good behavior ( κόσμιον )|oP. Only here and 1 Timothy 2:9, see note. Rend. orderly.|Given to hospitality ( φιλόξενον )|oP. Comp. Titus 1:8; 1 Peter 4:9. See note on pursuing hospitality, Romans 12:13.|Apt to teach ( διδακτικόν )|oP. Only here and 2 Timothy 2:24. olxx, oClass. In the Pastorals the function of teaching pertains to both Bishops and Elders (see 1 Timothy 5:17; Titus 1:9). It is at this point that the tendency to confound and identify the two reveals itself. Bishops and Presbyters are not identical. Earlier, the teaching function does not seem to have attached to the position of ἐπίσκοπος. The office acquired a different character when it assumed that function, which is not assigned to it in Clement's Epistle to the Corinthians. In the Didache or Teaching of the Twelve Apostles (about 100 a.d.) the ministry of teaching is to be assumed by the Bishops only in the absence of the Prophets and Teachers (xiii., xv).| [source]
1 Timothy 3:2 Without reproach [ανεπιλημπτον]
Accusative case of general reference with δει — dei and ειναι — einai Old and common verbal One at a time, clearly. Temperate Old adjective. In N.T. only here, 1 Timothy 3:11; Titus 2:2. But see νηπω — nēphō to be sober in 1 Thessalonians 5:6, 1 Thessalonians 5:8. Soberminded (σωπρονα — sōphrona). Another old adjective (from σαος — saos or σως — sōs sound, πρην — phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2, Titus 2:5. Orderly See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον — philoxenon). Old word (see πιλοχενια — philoxenia in Romans 12:13), from πιλος — philos and χενος — xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος — didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
1 Timothy 3:2 Temperate [νηπαλιον]
Old adjective. In N.T. only here, 1 Timothy 3:11; Titus 2:2. But see νηπω — nēphō to be sober in 1 Thessalonians 5:6, 1 Thessalonians 5:8. Soberminded (σωπρονα — sōphrona). Another old adjective (from σαος — saos or σως — sōs sound, πρην — phrēn mind) in N.T. only here, Titus 1:8; Titus 2:2, Titus 2:5. Orderly See note on 1 Timothy 2:9. Seemly, decent conduct. Given to hospitality (πιλοχενον — philoxenon). Old word (see πιλοχενια — philoxenia in Romans 12:13), from πιλος — philos and χενος — xenos in N.T. only here, Titus 1:8; 1 Peter 4:9. Apt to teach Late form for old διδασκαλικος — didaskalikos one qualified to teach. In Philo and N.T. only (1 Timothy 3:2; 2 Timothy 2:24). [source]
2 Timothy 4:5 Watch thou [σὺ νῆφε]
See on 1 Thessalonians 5:6, and see on ἀνανήψωσιν recover 2 Timothy 2:26. [source]
2 Timothy 2:26 May recover themselves [ἀνανήψωσιν]
Lit. may return to soberness. N.T.oSee on be sober, 1 Thessalonians 5:6. A similar connection of thought between coming to the knowledge of God and awaking out of a drunken stupor, occurs 1 Corinthians 15:34. [source]
2 Timothy 2:26 They may recover themselves [ανανηπσωσιν]
First aorist active subjunctive of ανανηπω — ananēphō late and rare word, to be sober again, only here in N.T., though νηπω — nēphō is in 1 Thessalonians 5:6. [source]
2 Timothy 4:5 But be thou sober [συ δε νηπε]
Present active imperative of νηπω — nēphō for which see note on 1 Thessalonians 5:6, 1 Thessalonians 5:8. “Be sober in thy head.” [source]
1 Peter 5:8 Be vigilant [γρηγορήσατε]
Rev., be watchful. See on Mark 13:35; and 1 Thessalonians 5:6, where both verbs occur: watch and be sober. A reminiscence of the scene in Gethsemane: Could ye not watch with me? (Matthew 26:40, Matthew 26:41). [source]
1 Peter 1:13 Be sober [νηπω]
“Being sober” (present active participle of τελειως — nēphō old verb, but in N.T. always as metaphor (1 Thessalonians 5:6, 1 Thessalonians 5:8, etc., and so in 1 Peter 4:7). [source]
1 Peter 4:7 But the end of all things is at hand [παντων δε το τελος ηγγικεν]
Perfect active indicative of εγγιζω — eggizō to draw near, common late verb (from εγγυς — eggus), same form used by the Baptist of the Messiah‘s arrival (Matthew 3:2) and by James in James 5:8 (of the second coming). How near Peter does not say, but he urges readiness (1 Peter 1:5.; 1 Peter 4:6) as Jesus did (Mark 14:38) and Paul (1 Thessalonians 5:6), though it is drawing nearer all the time (Romans 12:11), but not at once (2 Thessalonians 2:2). [source]
1 Peter 1:13 Girding up [αναζωσαμενοι]
First aorist middle participle of αναζωννυμι — anazōnnumi late and rare verb (Judges 18:16; Proverbs 31:17), here only in N.T., vivid metaphor for habit of the Orientals, who quickly gathered up their loose robes with a girdle when in a hurry or starting on a journey.The loins (τας οσπυας — tas osphuas). Old word for the part of the body where the girdle (ζωνη — zōnē) was worn. Metaphor here as in Luke 12:35; Ephesians 6:14.Mind Old word for the faculty of understanding, of seeing through a thing “Being sober” (present active participle of τελειως — nēphō old verb, but in N.T. always as metaphor (1 Thessalonians 5:6, 1 Thessalonians 5:8, etc., and so in 1 Peter 4:7).Perfectly Adverb, old word (here alone in N.T.), from adjective ελπισατε — teleios (perfect), connected with ελπιζω — elpisate (set your hope, first aorist active imperative of νηποντες — elpizō) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter‘s usual custom with the preceding verb, την περομενην — nēphontes (“being perfectly sober,” not “hope perfectly”).That is to be brought (περω — tēn pheromenēn). Present passive articular participle of αποκαλυπσει — pherō picturing the process, “that is being brought.” For “revelation” (apokalupsei) see end of 1 Peter 1:7. [source]
1 Peter 1:13 Mind [διανοιας]
Old word for the faculty of understanding, of seeing through a thing “Being sober” (present active participle of τελειως — nēphō old verb, but in N.T. always as metaphor (1 Thessalonians 5:6, 1 Thessalonians 5:8, etc., and so in 1 Peter 4:7).Perfectly Adverb, old word (here alone in N.T.), from adjective ελπισατε — teleios (perfect), connected with ελπιζω — elpisate (set your hope, first aorist active imperative of νηποντες — elpizō) in the Revised Version, but Bigg, Hort, and most modern commentators take it according to Peter‘s usual custom with the preceding verb, την περομενην — nēphontes (“being perfectly sober,” not “hope perfectly”).That is to be brought (περω — tēn pheromenēn). Present passive articular participle of αποκαλυπσει — pherō picturing the process, “that is being brought.” For “revelation” (apokalupsei) see end of 1 Peter 1:7. [source]

What do the individual words in 1 Thessalonians 5:6 mean?

So then not we should sleep as the others but we should watch and we should be sober
ἄρα οὖν μὴ καθεύδωμεν ὡς οἱ λοιποί ἀλλὰ γρηγορῶμεν καὶ νήφωμεν

ἄρα  So 
Parse: Conjunction
Root: ἄρα  
Sense: therefore, so then, wherefore.
καθεύδωμεν  we  should  sleep 
Parse: Verb, Present Subjunctive Active, 1st Person Plural
Root: καθεύδω  
Sense: to fall asleep, drop off to sleep.
λοιποί  others 
Parse: Adjective, Nominative Masculine Plural
Root: λοιπός  
Sense: remaining, the rest.
γρηγορῶμεν  we  should  watch 
Parse: Verb, Present Subjunctive Active, 1st Person Plural
Root: γρηγορέω  
Sense: to watch.
νήφωμεν  we  should  be  sober 
Parse: Verb, Present Subjunctive Active, 1st Person Plural
Root: νήφω  
Sense: to be sober, to be calm and collected in spirit.