06450
 \\We told you beforehand\\ (\\proelegomen humin\\). Imperfect active, we
 used to tell you beforehand. Old verb, rare in N.T. (only in
 Paul). \\That we are to suffer persecution\\ (\\hoti mellomen\\
 \\thlibesthai\\). \\Mell\\ and present passive infinitive. Not mere
 prediction, but God's appointed will as it turned out in
 Thessalonica.

06451
 \\That I might know\\ (\\eis to gnnai\\). Paul's common idiom (verse
 # 2
 \\eis to\\ and the infinitive of purpose (second aorist ingressive
 active of \\ginsk\\, come to know). \\Lest by any means the tempter\\
 \\had tempted you\\ (\\m ps epeirasen hums ho peirazn\\). Findlay
 takes this as a question with negative answer, but most likely
 negative final clause with \\m ps\\ about a past action with aorist
 indicative according to the classic idiom as in
 # Ga 2:2
 (\\m ps--edramon\\) and
 # Ga 4:11
 after verb of fearing (Robertson, _Grammar_, p. 988). It is a
 fear that the thing may turn out to be so about the past. \\Should\\
 \\be\\ (\\gentai\\). Here the usual construction appears (aorist
 subjunctive with \\m ps\\) about the future.

06452
 \\Even now\\ (\\arti\\). Just now, Timothy having come (\\elthontos\\
 \\Timotheou\\, genitive absolute). Why Silas is not named is not
 clear, unless he had come from Beroea or elsewhere in Macedonia.
 \\Glad tidings of\\ (\\euaggelisamenou\\). First aorist middle participle
 of the verb for evangelizing (gospelizing). \\Good remembrance\\
 (\\mneian\\). Same word used by Paul
 # 1:2
 \\Longing to see us\\ (\\epipothountes hms idein\\). Old and strong
 verb, \\epi-\\, directive, to long after. Mutual longing that pleased
 Paul ("we also you").

06453
 \\Over you\\ (\\eph' humin\\). \\Epi\\ with the locative, the basis on which
 the "comfort" rests. \\In\\ (\\epi\\). Locative case again with \\epi\\.
 \\Distress\\ (\\anagki\\). \\Physical necessity\\, common sense in late
 Greek, choking (\\agch, angor\\), and \\crushing\\ trouble (\\thlipsis,\\
 \\thlib\\).

06454
 \\If ye stand fast\\ (\\ean humeis stkete\\). Condition of first class,
 \\ean\\ and present active indicative (correct text, not \\stkte\\
 subj.) of \\stk\\, late form from perfect \\hestka\\ of \\histmi\\, to
 place.

06455
 \\Render again unto God\\ (\\ti thei antapodounai\\). Second aorist
 active infinitive of double compound verb \\ant-apodidmi\\, to give
 back (\\apo\\) in return for (\\anti\\). Old verb rare in N.T., but again
 in
 # 2Th 1:6
 \\For you\\ (\\peri humn\\). Around (concerning) you, while in verse
 # 2
 \\huper\\ (over is used for "concerning your faith." \\For\\ (\\epi\\). Basis
 again as cause or ground for the joy. \\Wherewith we joy\\ (\\hi\\
 \\chairomen\\). Probably cognate accusative \\hn\\ with \\chairomen\\
 attracted to locative \\chari\\
 # Mt 2:10

06456
 \\Exceedingly\\ (\\huperekperissou\\). Double compound adverb, only in
 # 1Th 3:10; 5:13
 (some MSS. \\-s\\). Like piling Ossa on Pelion, \\perisss\\,
 abundantly, \\ek perissou\\, out of bounds, \\huperekperissou\\, more
 than out of bounds (overflowing all bounds). \\And perfect\\ (\\kai\\
 \\katartisai\\). First aorist active articular infinitive of purpose
 (\\eis to idein--kai\\) of \\katartiz\\, to mend nets
 # Mt 4:21
 or men
 # Ga 6:1
 repair. Chiefly late. \\That which is lacking in\\ (\\ta hustermata\\).
 The shortcomings, the lacks or left-overs
 # Col 1:24
 From \\hustere\\ (\\husteron\\), to be late.

06457
 \\Our God and Father himself\\ (\\autos ho theos kai patr hmn\\). Note
 one article with both substantives for one person. \\And our Lord\\
 \\Jesus\\ (\\kai ho Kurios hmn Isous\\). Separate article here with
 \\Isous\\. In
 # Tit 2:13; 2Pe 1:1
 only one article (not two) treating "our God and Saviour Jesus
 Christ" as one just like "our Lord and Saviour Jesus Christ" in
 # 2Pe 1:11; 2:20; 3:18
 \\Direct our way\\ (\\kateuthunai tn hodon hmn\\). First aorist
 optative (acute accent on penult, not circumflex first aorist
 active infinitive) of \\kateuthun\\, old verb to make straight path.
 Singular verb also, though both God and Christ mentioned as
 subject (unity in the Godhead). Apart from \\m genoito\\ (\\may it not\\
 \\come to pass\\) the optative in a wish of the third person is found
 in N.T. only in
 # 1Th 3:11,12; 5:23; 2Th 2:17; 3:5,16; Ro 15:5,13

06458
 \\The Lord\\ (\\ho Kurios\\). The Lord Jesus. Paul prays to Christ. \\Make\\
 \\you to increase\\ (\\humas pleonasai\\). First aorist active optative
 (wish for future) of \\pleonaz\\, late verb from \\pleon\\ (more), \\to\\
 \\superabound\\. \\And abound\\ (\\perisseusai\\). First aorist active
 optative (wish for future) of \\perisseu\\ from \\perissos\\, old verb,
 to be over (common in N.T.). It is hard to see much difference
 between the two verbs.

06459
 \\To the end he may stablish\\ (\\eis to strixai\\). Another example of
 \\eis\\ and the articular infinitive of purpose. Same idiom in
 # 3:2
 From \\striz\\, from \\strigx\\, a support. \\Unblameable\\
 (\\amemptous\\). Old compound adjective (\\a\\ privative and verbal of
 \\memphomai\\, to blame). Rare in N.T. Predicate position here.
 Second coming of Christ again.

06460
 \\Finally\\ (\\loipon\\). Accusative of general reference of \\loipos\\, as
 for the rest. It does not mean actual conclusion, but merely a
 colloquial expression pointing towards the end (Milligan) as in
 # 2Co 13:11; 2Ti 4:8
 So \\to loipon\\ in
 # 2Th 3:1; Php 3:1; 4:8
 \\We beseech\\ (\\ertmen\\). Not "question" as in ancient Greek, but as
 often in N.T.
 # 1Th 5:12; 2Th 2:1; Php 4:3
 and also in papyri to make urgent request of one. \\How ye ought\\
 (\\to ps dei hums\\). Literally, explanatory articular indirect
 question (\\to ps\\) after \\parelabte\\ according to common classic
 idiom in Luke
 # Lu 1:62; 22:2,4,23,24
 and Paul
 # Ro 8:26
 \\That ye abound\\ (\\hina perisseute\\). Loose construction of the
 \\hina\\ clause with present subjunctive after two subordinate
 clauses with \\kaths\\ (as, even as) to be connected with "beseech
 and exhort." \\More and more\\ (\\mallon\\). Simply \\more\\, but added to
 same idea in \\perisseute\\. See also verse
 # 11

06461
 \\What charge\\ (\\tinas paraggelias\\). Plural, charges or precepts,
 command
 # Ac 16:24
 prohibition
 # Ac 5:28
 right living
 # 1Ti 1:5
 Military term in Xenophon and Polybius.

06462
 \\Your sanctification\\ (\\ho hagiasmos humn\\). Found only in the Greek
 Bible and ecclesiastical writers from \\hagiaz\\ and both to take
 the place of the old words \\hagiz, hagismos\\ with their technical
 ideas of consecration to a god or goddess that did not include
 holiness in life. So Paul makes a sharp and pointed stand here
 for the Christian idea of sanctification as being "the will of
 God" (apposition) and as further explained by the epexegetic
 infinitive \\that ye abstain from fornication\\ (\\apechesthai humas\\
 \\apo ts porneias\\). Pagan religion did not demand sexual purity of
 its devotees, the gods and goddesses being grossly immoral.
 Priestesses were in the temples for the service of the men who
 came.

06463
 \\That each one of you know how\\ (\\eidenai hekaston humn\\). Further
 epexegetic infinitive (second perfect active), learn how and so
 know how (learn the habit of purity). \\To possess himself of his\\
 \\own vessel\\ (\\to heautou skeuos ktasthai\\). Present middle
 infinitive of \\ktaomai\\, to acquire, not \\kektsthai\\, to possess.
 But what does Paul mean by "his own vessel"? It can only mean his
 own body or his own wife. Objections are raised against either
 view, but perhaps he means that the man shall acquire his own
 wife "in sanctification and honour," words that elevate the wife
 and make it plain that Paul demands sexual purity on the part of
 men (married as well as unmarried). There is no double standard
 here. When the husband comes to the marriage bed, he should come
 as a chaste man to a chaste wife.

06464
 \\Not in the passion of lust\\ (\\m en pathei epithumias\\). Plain
 picture of the wrong way for the husband to come to marriage.
 \\That know not God\\ (\\ta m eidota ton theon\\). Second perfect
 participle of \\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.

06465
 \\That no man transgress\\ (\\to m huperbainein\\). Old verb to go
 beyond. Final use of \\to\\ (accusative of general reference) and the
 infinitive (negative \\m\\), parallel to \\apechesthai\\ and \\eidenai\\
 \\ktasthai\\ above. \\And wrong his brother\\ (\\kai pleonektein ton\\
 \\adelphon autou\\). To take more, to overreach, to take advantage
 of, to defraud. \\In the matter\\ (\\en ti pragmati\\). The delicacy of
 Paul makes him refrain from plainer terms and the context makes
 it clear enough as in
 # 2Co 7:11
 (\\ti pragmati\\). \\An avenger\\ (\\ekdikos\\). Regular term in the papyri
 for legal avenger. Modern men and women need to remember that God
 is the avenger for sexual wrongs both in this life and the next.

06466
 \\Not for uncleanness, but in sanctification\\ (\\epi akatharsii all'\\
 \\en hagiasmi\\). Sharp contrast made still sharper by the two
 prepositions \\epi\\ (on the basis of) and \\en\\ (in the sphere of). God
 has "called" us all for a decent sex life consonant with his aims
 and purposes. It was necessary for Paul to place this lofty ideal
 before the Thessalonian Christians living in a pagan world. It is
 equally important now.

06467
 \\Therefore\\ (\\toigaroun\\). This old triple compound particle (\\toi,\\
 \\gar, oun\\) is in the N.T. only here and
 # Heb 12:1
 Paul applies the logic of the case. \\He that rejecteth\\ (\\ho\\
 \\athetn\\). This late verb (Polybius and LXX) is from \\a-thetos\\ (\\a\\
 privative and verbal of \\tithmi\\, to proscribe a thing, to annul
 it. \\But God\\ (\\alla ton theon\\). Paul sees this clearly and modern
 atheists see it also. In order to justify their licentiousness
 they do not hesitate to set aside God.

06468
 \\Concerning love of the brethren\\ (\\peri ts philadelphias\\). Late
 word, love of brothers or sisters. In profane Greek (one papyrus
 example) and LXX the word means love of those actually kin by
 blood, but in the N.T. it is the kinship in the love of Christ as
 here. \\Are taught by God\\ (\\theodidaktoi este\\). Only here and
 ecclesiastical writers. Passive verbal adjective in \\-tos\\ from
 \\didask\\ as if \\theo-\\ in ablative case like \\didaktoi theou\\
 # Joh 6:45
 \\To love one another\\ (\\eis to agapin alllous\\). Another example of
 \\eis to\\ and the infinitive. Only those taught of God keep on
 loving one another, love neighbours and even enemies as Jesus
 taught
 # Mt 5:44
 Note the use of \\agapa\\, not \\phile\\.

06469
 \\Ye do it\\ (\\poieite auto\\). The \\auto\\ refers to \\to agapin\\
 \\alllous\\ (to love one another). Delicate praise.

06470
 \\That ye study to be quiet\\ (\\philotimeisthai hsuchazein\\). First
 infinitive dependent on \\parakaloumen\\ (verse
 # 10
 we exhort you), the second on \\philotimeisthai\\ (old verb from
 \\philotimos\\, fond of honour, \\philos, tim\\). The notion of ambition
 appears in each of the three N.T. examples
 # 1Th 4:11; 2Co 5:9; Ro 5:20
 but it is ambition to do good, not evil. The word ambition is
 Latin (_ambitio_ from _ambo, ire_), to go on both sides to
 accomplish one's aims and often evil). A preacher devoid of
 ambition lacks power. There was a restless spirit in Thessalonica
 because of the misapprehension of the second coming. So Paul
 urges an ambition to be quiet or calm, to lead a quiet life,
 including silence
 # Ac 11:18
 \\To do your own business\\ (\\prassein ta idia\\). Present infinitive
 like the others, to have the habit of attending to their own
 affairs (\\ta idia\\). This restless meddlesomeness here condemned
 Paul alludes to again in
 # 2Th 3:11
 in plainer terms. It is amazing how much wisdom people have about
 other people's affairs and so little interest in their own. \\To\\
 \\work with your own hands\\ (\\ergazesthai tais chersin humn\\).
 Instrumental case (\\chersin\\). Paul gave a new dignity to manual
 labour by precept and example. There were "pious" idlers in the
 church in Thessalonica who were promoting trouble. He had
 commanded them when with them.

06471
 \\That ye may walk honestly\\ (\\hina peripatte euschmons\\). Present
 subjunctive (linear action). Old adverb from \\euschmn\\ (\\eu,\\
 \\schma\\, Latin _habitus_, graceful figure), becomingly, decently.
 In N.T. only here and
 # Ro 13:13
 This idea includes honest financial transactions, but a good deal
 more. People outside the churches have a right to watch the
 conduct of professing Christians in business, domestic life,
 social life, politics.

06472
 \\We would not have\\ (\\ou thelomen\\). We do not wish. \\You ignorant\\
 (\\humas agnoein\\). Old word, not to know (\\a\\ privative, \\gno-\\,
 root of \\ginsk\\). No advantage in ignorance of itself. \\Concerning\\
 \\them that fall asleep\\ (\\peri tn koimmenn\\). Present passive (or
 middle) participle (Aleph B) rather than the perfect passive
 \\kekoimmenn\\ of many later MSS. From old \\koima\\, 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
 # Joh 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\\ (\\kaths\\
 \\hoi loipoi hoi m echontes elpida\\). 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.

06473
 \\For if we believe\\ (\\ei gar pisteuomen\\). Condition of first class,
 assuming the death and resurrection of Jesus to be true. \\In\\
 \\Jesus\\ (\\dia tou Isou\\). Literally, through or by means of Jesus.
 It is amphibolous in position and can be taken either with \\tous\\
 \\koimthentas\\ (that are fallen asleep in or through Jesus) like
 \\hoi koimthentes en Christi\\ in
 # 1Co 15:18
 and probably correct or with \\axei\\ (through Jesus with God). \\With\\
 \\him\\ (\\sun auti\\). Together with Jesus. Jesus is the connecting
 link (\\dia\\) for those that sleep (\\koimthentas\\ first aorist
 passive, but with middle sense) and their resurrection.

06474
 \\By the word of the Lord\\ (\\en logi Kuriou\\). We do not know to what
 word of the Lord Jesus Paul refers, probably Paul meaning only
 the point in the teaching of Christ rather than a quotation. He
 may be claiming a direct revelation on this important matter as
 about the Lord's Supper in
 # 1Co 11:23
 Jesus may have spoken on this subject though it has not been
 preserved to us (cf.
 # Mr 9:1
 \\Ye that are alive\\ (\\hmeis hoi zntes\\). Paul here includes
 himself, but this by no means shows that Paul knew that he would
 be alive at the Parousia of Christ. He was alive, not dead, when
 he wrote. \\Shall in no wise precede\\ (\\ou m phthasmen\\). Second
 aorist active subjunctive of \\phthan\\, to come before, to
 anticipate. This strong negative with \\ou m\\ (double negative) and
 the subjunctive is the regular idiom (Robertson, _Grammar_, p.
 929). Hence there was no ground for uneasiness about the dead in
 Christ.

06475
 \\With a shout\\ (\\en keleusmati\\). Note this so-called instrumental
 use of \\en\\. Old word, here only in N.T., from \\keleu\\, to order,
 command (military command). Christ will come as Conqueror. \\With\\
 \\the voice of the archangel\\ (\\en phni archaggelou\\). Further
 explanation of \\keleusmati\\ (command). The only archangel mentioned
 in N.T. is Michael in
 # Jude 1:9
 But note absence of article with both \\phni\\ and \\archaggelou\\. The
 reference may be thus indefinite. \\With the trump of God\\ (\\en\\
 \\salpiggi theou\\). Trumpet. See same figure in
 # 1Co 15:52
 \\The dead in Christ shall rise first\\ (\\hoi nekroi en Christi\\
 \\anastsontai prton\\). \\First\\ here refers plainly to the fact that,
 so far from the dead in Christ having no share in the Parousia,
 they will rise before those still alive are changed.

06476
 \\Then\\ (\\epeita\\). The next step, not the identical time (\\tote\\), but
 immediately afterwards. \\Together with them\\ (\\hama sun autois\\).
 Note both \\hama\\ (at the same time) and \\sun\\ (together with) with
 the associative instrumental case \\autois\\ (the risen saints).
 \\Shall be caught up\\ (\\harpagsometha\\). Second future passive
 indicative of \\harpaz\\, old verb to seize, to carry off like Latin
 _rapio_. \\To meet the Lord in the air\\ (\\eis apantsin tou Kuriou\\
 \\eis aera\\). 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\\ (\\kai houts\\). 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
 # 1Th 5:10; Php 1:23; Col 3:4; 2Co 5:8

06477
 \\With these words\\ (\\en tois logois toutois\\). In these words. They
 were a comfort to the Thessalonians as they still comfort the
 people of God.

06478
 \\But concerning the times and the seasons\\ (\\peri de tn chronn kai\\
 \\tn kairn\\). See both words used also in
 # Tit 1:2
 \\Chronos\\ is rather an extended period and \\kairos\\ a definite space
 of time.

06479
 \\Know perfectly\\ (\\akribs oidate\\). Accurately know, not "the times
 and the seasons," but their own ignorance. \\As a thief in the\\
 \\night\\ (\\hs klepts en nukti\\). As a thief at night, suddenly and
 unexpectedly. Reminiscence of the word of Jesus
 # Mt 24:43; Lu 12:39
 used also in
 # 2Pe 3:10; Re 3:3; 16:15
 \\Cometh\\ (\\erchetai\\). Prophetic or futuristic present tense.

06480
 \\When they are saying\\ (\\hotan legsin\\). Present active subjunctive
 picturing these false prophets of \\peace and safety\\ like
 # Eze 13:10
 (Peace, and there is no peace). \\Asphaleia\\ only in N.T. in
 # Lu 1:4
 (which see);
 # Ac 5:23
 and here. \\Sudden destruction\\ (\\aiphnidios olethros\\). \\Olethros\\ old
 word from \\ollumi\\, to destroy. See also
 # 2Th 1:9
 \\Aiphnidios\\, old adjective akin to \\aphn\\ and in N.T. only here and
 # Lu 21:34
 where Westcott and Hort spell it \\ephnidios\\. \\Cometh upon them\\
 (\\autois epistatai\\). Unaspirated form instead of the usual
 \\ephistatai\\ (present middle indicative) from \\ephistmi\\ perhaps due
 to confusion with \\epistamai\\. \\As travail upon a woman with child\\
 (\\hsper h din ti en gastri echousi\\). Earlier form \\dis\\ for
 birth-pang used also by Jesus
 # Mr 13:8; Mt 24:8
 Technical phrase for pregnancy, \\to the one who has it in belly\\
 (cf.
 # Mt 1:18
 of Mary). \\They shall in no wise escape\\ (\\ou m ekphugsin\\). Strong
 negative like that in
 # 4:15
 \\ou m\\ (double negative) and the second aorist active subjunctive.

06481
 \\As a thief\\ (\\hs klepts\\). As in verse
 # 2
 but A B Bohairic have \\kleptas\\ (thieves), turning the metaphor
 round.

06482
 \\Sons of light\\ (\\huioi phtos\\), \\sons of day\\ (\\huioi hmeras\\).
 Chiefly a translation Hebraism (Deissmann, _Bible Studies_, pp.
 161ff.). Cf. words of Jesus in
 # Lu 16:8
 and Paul in
 # Eph 5:9
 He repeats the same idea in turning from "ye" to "we" and using
 \\nuktos\\ (night) and \\skotous\\ (darkness), predicate genitives.

06483
 \\So then\\ (\\ara oun\\). Two inferential particles, accordingly
 therefore, as in
 # 2Th 2:15
 and only in Paul in N.T. \\Let us not sleep\\ (\\m katheudmen\\).
 Present active subjunctive (volitive), let us not go on sleeping.
 \\Let us watch\\ (\\grgormen\\). Present active subj. (volitive) again,
 let us keep awake (late verb \\grgore\\ from perfect \\egrgora\\). \\Be\\
 \\sober\\ (\\nphmen\\). Present active subjunctive (volitive). Old verb
 not to be drunk. In N.T. only in figurative sense, to be calm,
 sober-minded. Also in verse
 # 8
 with the metaphor of drunkenness in contrast.

06484
 \\They that be drunken are drunken in the night\\ (\\hoi methuskomenoi\\
 \\nuktos methuousin\\). No need of "be" here, they that are drunken.
 No real difference in meaning between \\methusk\\ and \\methu\\, to be
 drunk, except that \\methusk\\ (inceptive verb in \\-sk\\) means to get
 drunk. \\Night\\ (\\nuktos\\, genitive by night) is the favourite time
 for drunken revelries.

06485
 \\Putting on the breastplate of faith and love\\ (\\endusamenoi thraka\\
 \\pistes kai agaps\\). First aorist (ingressive) middle participle
 of \\endu\\. The same figure of breastplate in
 # Eph 6:14
 only there "of righteousness." The idea of watchfulness brings
 the figure of a sentry on guard and armed to Paul's mind as in
 # Ro 13:12
 "the weapons of light." The word \\thrax\\ (breastplate) is common
 in the LXX. \\For a helmet, the hope of salvation\\ (\\perikephalaian\\
 \\elpida strias\\). Same figure in
 # Eph 6:17
 and both like
 # Isa 59:17
 Late word meaning around (\\peri\\) the head (\\kephal\\) and in
 Polybius, LXX, and in the papyri. \\Strias\\ is objective genitive.

06486
 \\But unto the obtaining of salvation through our Lord Jesus\\
 \\Christ\\ (\\alla eis peripoisin strias dia tou Kuriou hmn Isou\\
 \\Christou\\). The difficult word here is \\peripoisin\\ which may be
 passive, God's possession as in
 # 1Pe 2:9
 or active, obtaining, as in
 # 2Th 2:14
 The latter is probably the idea here. We are to keep awake so as
 to fulfil God's purpose (\\etheto\\, appointed, second aorist middle
 indicative of \\tithmi\\) in calling us. That is our hope of final
 victory (salvation in this sense).

06487
 \\For us\\ (\\peri hmn\\). \\Around us\\. So Westcott and Hort, but \\huper\\
 (over, in behalf of) as in many MSS. These prepositions often
 interchanged in N.T. MSS. \\Whether we wake or sleep\\ (\\eite\\
 \\grgormen eite katheudmen\\). Alternative condition of third
 class with present subjunctive, though \\eante--eante\\ more usual
 conjunction (Robertson, _Grammar_, P. 1017). Used here of life
 and death, not as metaphor. \\That we should live together with\\
 \\him\\ (\\hina hama sun auti zsmen\\). First aorist active
 subjunctive constative aorist covering all life (now and
 hereafter) together with (\\hama sun\\ as in
 # 5:17
 Jesus.

06488
 \\Build each other up\\ (\\oikodomeite heis ton hena\\). Literally, build
 ye, one the one (\\heis\\ nominative in partitive apposition with
 unexpressed \\humeis\\ subject of \\oikodomeite\\. Then \\ton hena\\ the
 accusative in partitive apposition with the unexpressed \\heautous\\
 or \\alllous\\. See the same idiom in
 # 1Co 4:6
 \\one in behalf of the one\\, \\heis huper tou henos\\. Build is a
 favourite Pauline metaphor.

06489
 \\Them that labour among you\\ (\\tous kopintas en humin\\). Old word
 for toil even if weary. \\And are over you in the Lord\\ (\\kai\\
 \\proistamenous humn en Kurii\\). Same article with this
 participle. Literally, those who stand in front of you, your
 leaders in the Lord, the presbyters or bishops and deacons. Get
 acquainted with them and follow them. \\And admonish you\\ (\\kai\\
 \\nouthetountas humas\\). Old verb from \\nouthets\\ and this from \\nous\\
 (mind) and \\tithmi\\, to put. Putting sense into the heads of
 people. A thankless, but a necessary, task. The same article
 connects all three participles, different functions of the same
 leaders in the church.

06490
 \\And to esteem them\\ (\\kai hgeisthai\\). Get acquainted with them and
 esteem the leaders. The idlers in Thessalonica had evidently
 refused to follow their leaders in church activities. We need
 wise leadership today, but still more wise following. An army of
 captains and colonels never won a battle.

06491
 \\Admonish the disorderly\\ (\\noutheteite tous ataktous\\). Put sense
 into the unruly mob who break ranks (\\a\\ privative and \\taktos\\,
 verbal adjective of \\tass\\, to keep military order). Recall the
 idlers from the market-place used against Paul
 # Ac 17:5
 This is a challenging task for any leader. \\Encourage the\\
 \\fainthearted\\ (\\paramutheisthe tous oligopsuchous\\). Old verb to
 encourage or console as in
 # Joh 11:31
 though not so common in N.T. as \\parakale\\, the compound adjective
 (\\oligos\\, little or small, \\psuch\\, soul), small-souled,
 little-souled, late word in LXX. The verb \\oligopsuche\\ occurs in
 the papyri. Local conditions often cause some to lose heart and
 wish to drop out, be quitters. These must be held in line.
 \\Support the weak\\ (\\antechesthe tn asthenn\\). Middle voice with
 genitive of \\antech\\, old verb, in N.T. only in middle, to cling
 to, to hold on to (with genitive). The weak are those tempted to
 sin (immorality, for instance). \\Be long-suffering toward all\\
 (\\makrothumeite pros pantas\\). These disorderly elements try the
 patience of the leaders. Hold out with them. What a wonderful
 ideal Paul here holds up for church leaders!

06492
 \\See to it that no one render unto any one evil for evil\\ (\\horate\\
 \\m tis kakon anti kakou apodi\\). Note \\m\\ with the aorist
 subjunctive (negative purpose) \\apodi\\ from \\apodidmi\\, to give
 back. Retaliation, condemned by Jesus
 # Mt 5:38-42
 and by Paul in
 # Ro 12:17
 usually takes the form of "evil for evil," rather than "good for
 good" (\\kalon anti kalou\\). Note idea of exchange in \\anti\\. \\Follow\\
 \\after\\ (\\dikete\\). Keep up the chase (\\dik\\) after the good.

06493
06494
06495
 \\In everything give thanks\\ (\\en panti eucharisteite\\). There is a
 silver lining to every cloud. God is with us whatever befalls us.
 It is God's will that we find joy in prayer in Christ Jesus in
 every condition of life.

06496
 \\Quench not the spirit\\ (\\to pneuma m sbennute\\). \\M\\ with the
 present imperative means to stop doing it or not to have the
 habit of doing it. It is a bold figure. Some of them were trying
 to put out the fire of the Holy Spirit, probably the special
 gifts of the Holy Spirit as verse
 # 20
 means. But even so the exercise of these special gifts
 # 1Co 12-14; 2Co 12:2-4; Ro 12:6-9
 was to be decently (\\euschmons\\,
 # 1Th 4:12
 and in order (\\kata taxin\\,
 # 1Co 14:40
 and for edification (\\pros oikodomn\\,
 # 1Co 14:26
 Today, as then, there are two extremes about spiritual gifts
 (cold indifference or wild excess). It is not hard to put out the
 fire of spiritual fervor and power.

06497
 \\Despise not prophesyings\\ (\\prophteias m exoutheneite\\). Same
 construction, stop counting as nothing (\\exouthene\\,
 \\outhen=ouden\\), late form in LXX. Plutarch has \\exoudeniz\\. Plural
 form \\prophteias\\ (accusative). Word means \\forth-telling\\
 (\\pro-phmi\\) rather than \\fore-telling\\ and is the chief of the
 spiritual gifts
 # 1Co 14
 and evidently depreciated in Thessalonica as in Corinth later.

06498
 \\Prove all things\\ (\\panta [de] dokimazete\\). Probably \\de\\ (but) is
 genuine. Even the gift of prophecy has to be tested
 # 1Co 12:10; 14:29
 to avoid error. Paul shows fine balance here. \\Hold fast that\\
 \\which is good\\ (\\to kalon katechete\\). Keep on holding down the
 beautiful (noble, morally beautiful). Present imperative
 \\kat-ech\\ (perfective use of \\kata-\\ here).

06499
 \\Abstain from every form of evil\\ (\\apo pantos eidous ponrou\\
 \\apechesthe\\). Present middle (direct) imperative of \\ap-ech\\
 (contrast with \\kat-ech\\) and preposition \\apo\\ repeated with
 ablative as in
 # 1Th 4:3
 Note use of \\ponrou\\ here for evil without the article, common
 enough idiom. \\Eidos\\ (from \\eidon\\) naturally means look or
 appearance as in
 # Lu 3:23; 9:29; Joh 5:37; 2Co 5:7
 But, if so taken, it is not semblance as opposed to reality
 (Milligan). The papyri give several examples of \\eidos\\ in the
 sense of class or kind and that idea suits best here. Evil had a
 way of showing itself even in the spiritual gifts including
 prophecy.
