KJV: Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men.
YLT: and we exhort you, brethren, admonish the disorderly, comfort the feeble-minded, support the infirm, be patient unto all;
Darby: But we exhort you, brethren, admonish the disorderly, comfort the faint-hearted, sustain the weak, be patient towards all.
ASV: And we exhort you, brethren, admonish the disorderly, encourage the fainthearted, support the weak, be longsuffering toward all.
| Παρακαλοῦμεν | We exhort |
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Parse: Verb, Present Indicative Active, 1st Person Plural Root: παρακαλέω Sense: to call to one’s side, call for, summon. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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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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| νουθετεῖτε | to admonish |
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Parse: Verb, Present Imperative Active, 2nd Person Plural Root: νουθετέω Sense: to admonish, warn, exhort. |
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| ἀτάκτους | unruly |
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Parse: Adjective, Accusative Masculine Plural Root: ἄτακτος Sense: disorderly, out of ranks (often so of soldiers). |
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| παραμυθεῖσθε | encourage |
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Parse: Verb, Present Imperative Middle or Passive, 2nd Person Plural Root: παραμυθέομαι Sense: to speak to, address one, whether by way of admonition and incentive, or to calm and console. |
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| ὀλιγοψύχους | fainthearted |
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Parse: Adjective, Accusative Masculine Plural Root: ὀλιγόψυχος Sense: fainthearted. |
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| ἀντέχεσθε | help |
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Parse: Verb, Present Imperative Middle or Passive, 2nd Person Plural Root: ἀντέχω Sense: to hold before or against, hold back, withstand, endure. |
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| ἀσθενῶν | weak |
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Parse: Adjective, Genitive Masculine Plural Root: ἀσθενής Sense: weak, infirm, feeble. |
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| μακροθυμεῖτε | be patient |
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Parse: Verb, Present Imperative Active, 2nd Person Plural Root: μακροθυμέω Sense: to be of a long spirit, not to lose heart. |
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| πρὸς | toward |
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Parse: Preposition Root: πρός Sense: to the advantage of. |
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Greek Commentary for 1 Thessalonians 5:14
Put sense into the unruly mob who break ranks Recall the idlers from the market-place used against Paul (Acts 17:5). This is a challenging task for any leader. [source]
Old verb to encourage or console as in John 11:31, though not so common in N.T. as παρακαλεω parakaleō the compound adjective Middle voice with genitive of αντεχω antechō 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 These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders! [source]
Middle voice with genitive of αντεχω antechō 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). [source]
These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders! [source]
N.T.oThe A.V. is more vigorous and less stilted than Rev. disorderly. From ἀ notand τάσσειν draw up or arrange. Those who are out of line. Comp. the adverb ἀγαθός disorderly, 2 Thessalonians 3:6, 2 Thessalonians 3:11. Probably referring to the idlers and busybodies described there. [source]
N.T.oBetter fainthearted. Ὁλίγος littleand ψυχὴ soulThose of little heart. oClass. In lxx see Proverbs 14:29; Isaiah 25:5; Isaiah 54:6; Isaiah 57:15. Ὁλιγοψυχία faint-heartedness, oN.T. lxx, Exodus 6:9; Song of Solomon 16:11. [source]
Comp. Matthew href="/desk/?q=mt+6:24&sr=1">Matthew 6:24; Titus 1:9. Ἁντὶ againstand ἔχεσθαι tohold one's self. The primary sense is, keeping one's self directly opposite to another so as to sustain him. [source]
Reverse Greek Commentary Search for 1 Thessalonians 5:14
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
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]
First aorist active optative of wish for the future of two common verbs παρακαλεω parakaleō (see 1 Thessalonians 3:7; 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 (2 Corinthians 1:3-7) and strength (Romans 1:11; Romans 16:25). [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]
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]
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]
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]
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]