The Meaning of 1 Thessalonians 5:4 Explained

1 Thessalonians 5:4

KJV: But ye, brethren, are not in darkness, that that day should overtake you as a thief.

YLT: and ye, brethren, are not in darkness, that the day may catch you as a thief;

Darby: But ye, brethren, are not in darkness, that the day should overtake you as a thief:

ASV: But ye, brethren, are not in darkness, that that day should overtake you as a thief:

KJV Reverse Interlinear

But  ye,  brethren,  are  not  in  darkness,  that  that day  should overtake  you  as  a thief. 

What does 1 Thessalonians 5:4 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 5:4

As a thief [ως κλεπτης]
As in 1 Thessalonians 5:2, but A B Bohairic have κλεπτας — kleptas (thieves), turning the metaphor round. [source]
Overtake [καταλάβῃ]
See on comprehended, John 1:5. [source]
A thief [κλέπτης]
Tischendorf, Weiss, and Rev. T. retain this reading. Westcott and Hort read κλέπτας thievesbut with κλέπτης in margin. The weight of textual evidence is in favor of the singular. [source]

Reverse Greek Commentary Search for 1 Thessalonians 5:4

John 1:5 Comprehended [κατέλαβεν]
Rev., apprehended. Wyc., took not it. See on Mark 9:18; see on Acts 4:13. Comprehended, in the sense of the A.V., understood, is inadmissible. This meaning would require the middle voice of the verb (see Acts 4:13; Acts 10:34; Acts 25:25). The Rev., apprehended, i.e., grasped or seized, gives the correct idea, which appears in John 12:35, “lest darkness come upon you,” i.e., overtake and seize. The word is used in the sense of laying hold of so as to make one's own; hence, to take possession of. Used of obtaining the prize in the games (1 Corinthians 9:24); of attaining righteousness (Romans 9:30); of a demon taking possession of a man (Mark 9:18); of the day of the Lord overtaking one as a thief (1 Thessalonians 5:4). Applied to darkness, this idea includes that of eclipsing or overwhelming. Hence some render overcame (Westcott, Moulton). John's thought is, that in the struggle between light and darkness, light was victorious. The darkness did not appropriate the light and eclipse it. “The whole phrase is indeed a startling paradox. The light does not banish the darkness; the darkness does not overpower the light. Light and darkness coexist in the world side by side” (Westcott). [source]
John 12:38 That might be fulfilled [ινα πληρωτηι]
It is usually assumed that ινα — hina here with the first aorist passive subjunctive of πληροω — plēroō has its full telic force. That is probable as God‘s design, but it is by no means certain since ινα — hina is used in the N.T. with the idea of result, just as ut in Latin is either purpose or result, as in John 6:7; John 9:2; 1 Thessalonians 5:4; Galatians 5:17; Romans 11:11 (Robertson, Grammar, p. 998). Paul in Romans 10:16 quotes Isaiah 53:1 as John does here but without ινα — hina See note on Romans 10:16 for discussion of the quotation. The next verse adds strength to the idea of design. [source]
John 1:5 Shineth [παινει]
Linear present active indicative of παινω — phainō old verb from παω — phaō to shine “The light keeps on giving light.” In the darkness (σκοτος — en tēi skotiāi). Late word for the common σκια — skotos (kin to ο ζοπος του σκοτου — skia shadow). An evident allusion to the darkness brought on by sin. In 2 Peter 2:17 we have σκοτια — ho zophos tou skotou (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of σκοτος — skotia (πως — skotos) for moral darkness from sin and πωτιζω παινω — phōs (αυτο ου κατελαβεν — phōtizō class="normal greek">καταλαμβανω — phainō) for the light that is in Christ alone. In 1 John 2:8 he proclaims that “the darkness is passing by and the true light is already shining.” The Gnostics often employed these words and John takes them and puts them in the proper place. Apprehended it not (ινα μη σκοτια υμας καταλαβηι — auto ou katelaben). Second aorist active indicative of ινα καταλαβηι — katalambanō old verb to lay hold of, to seize. This very phrase occurs in John 12:35 (κατελαβε δε αυτους η σκοτια — hina mē skotia humas katalabēi) “that darkness overtake you not,” the metaphor of night following day and in 1 Thessalonians 5:4 the same idiom (hina katalabēi) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc 8:18. The same word appears in Aleph D in John 6:17 katelabe de autous hē skotia (“but darkness overtook them,” came down on them). Hence, in spite of the Vulgate comprehenderunt, “overtook” or “overcame” seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.sa120 [source]
John 12:35 Yet a little while is the light among you [ετι μικρον χρονον το πως εν υμιν εστιν]
Χρονον — Chronon is the accusative of extent of time. Jesus does not argue the point of theology with the crowd who would not understand. He turns to the metaphor used before when he claimed to be the light of the world (John 8:12) and urges that they take advantage of their privilege “while ye have the light” That darkness overtake you not Purpose (negative) with ινα μη — hina mē and second aorist active subjunctive of καταλαμβανω — katalambanō See this verb in John 1:5. In 1 Thessalonians 5:4 this verb occurs with ημερα — hēmera (day) overtaking one like a thief. Knoweth not whither he goeth See John 11:10 for this idea and the same language in 1 John 2:11. The ancients did not have our electric street lights. The dark streets were a terror to travellers. [source]
Acts 4:13 Perceived [καταλαβόμενοι]
The word, meaning originally to seize upon or lay hold of, occurs frequently in the New Testament in different phases of this original sense. Thus, to apprehend or grasp, Ephesians 3:18; Philemon 3:12, Philemon 3:13; Romans 9:30: of seizure by a demon, Mark 9:18: of something coming upon or overtaking, John 12:35; 1 Thessalonians 5:4: of comprehending, grasping mentally, as here, Acts 10:34; Acts 25:25. [source]
Romans 11:11 Did they stumble that they might fall? [μη επταισαν ινα πεσωσιν]
Negative answer expected by μη — mē as in Romans 11:1. First aorist active indicative of πταιω — ptaiō old verb, to stumble, only here in Paul (see note on James 3:2), suggested perhaps by σκανδαλον — skandalon in Romans 11:9. If ινα — hina is final, then we must add “merely” to the idea, “merely that they might fall” or make a sharp distinction between πταιω — ptaiō to stumble, and πιπτω — piptō to fall, and take πεσωσιν — pesōsin as effective aorist active subjunctive to fall completely and for good. ινα — Hina as we know, can be either final, sub-final, or even result. See note on 1 Thessalonians 5:4; 1 Corinthians 7:29; Galatians 5:17. Paul rejects this query in Romans 11:11 as vehemently as he did that in Romans 11:1. [source]
1 Corinthians 3:13 The day [η ημερα]
The day of judgment as in 1 Thessalonians 5:4 (which see), Romans 13:12; Hebrews 10:25. The work (εργον — ergon) of each will be made manifest. There is no escape from this final testing. [source]
Philippians 1:6 Until the day of Jesus Christ [αχρι ημερας Χριστου Ιησου]
The second coming as in Phlippians 1:10. See note on 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:18; 1 Corinthians 3:13; 2 Corinthians 1:14; Romans 13:12. Paul never sets the time for the Lord‘s return, but he is cheered by that blessed hope. [source]
Philippians 1:6 This very thing [αυτο τουτο]
Accusative of the inner object with πεποιτως — pepoithōs “this thing itself.” Will perfect it (επιτελεσει — epitelesei). Future active indicative of επιτελεω — epiteleō will fully (επι — epi̇) finish. God began and God will consummate it (see note on 2 Corinthians 8:6 and note on Galatians 3:3 where both words occur together as here), but not without their cooperation and partnership. Until the day of Jesus Christ The second coming as in Phlippians 1:10. See note on 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 1:10; 2 Thessalonians 2:2; 1 Corinthians 1:18; 1 Corinthians 3:13; 2 Corinthians 1:14; Romans 13:12. Paul never sets the time for the Lord‘s return, but he is cheered by that blessed hope. [source]
1 Thessalonians 5:5 Of the night - of darkness [νυκτὸς - σκότους]
The genitive marks an advance of thought from ἐν σκότει indarkness, 1 Thessalonians 5:4. Ἑν indicates the element in which one is. The genitive, of darkness, points to nature and origin. To belong to darkness is more than to be in darkness. [source]
1 Thessalonians 5:2 The day of the Lord [ἡμέρα κυρίου]
The day of Christ's second coming. In Paul's Epistles this is expressed by ἡ ἡμέρα theday, absolutely, 1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12: ἡ ἡμέρα ἐκείνη thatday, 2 Thessalonians 1:10: ἡμέρα χριστοῦ theday of Christ, Philemon 1:10; Philemon 2:16: ἡμέρα κυρίου or τοῦ κυρίου dayof the Lord, 1 Corinthians 5:5; 1 Thessalonians 5:2; 2 Thessalonians 2:2: ἡμέρα τοῦ κυρίου ἡμῶν Ἱησοῦ ( Χριστοῦ ), 1 Corinthians 1:8; 2 Corinthians 1:14. These expressions refer to a definite time when the Lord is expected to appear, and Paul expects this appearance soon. Attempts to evade this by referring such expressions to the day of death, or to the advance toward perfection after death until the final judgment, are forced, and are shaped by dogmatic conceptions of the nature of Biblical inspiration. In the O.T. the phrase day of the Lord denotes a time in which God will conspicuously manifest his power and goodness or his penal justice. See Isaiah 2:12; Ezekiel 13:5; Joel 1:15; Joel 2:11; and comp. Romans 2:5. The whole class of phrases is rare in N.T. outside of Paul's Epistles. [source]
1 Thessalonians 2:7 Her own children []
Note the inversion of metaphor. Paul is first the babe, then the nurse or mother. For similar instances see 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Corinthians 3:13-16; Romans 7:1ff. See Introduction to 2Corinthians, Vol. 3, p. 19. [source]
2 Timothy 1:12 That day [ἐκείνην τὴν ἡμέραν]
The day of Christ's second appearing. See on 1 Thessalonians 5:2. In this sense the phrase occurs in the N.T. Epistles only 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10; but often in the Gospels, as Matthew 7:22; Matthew 26:29; Mark 13:32, etc. The day of the Lord's appearing is designated by Paul as ἡ ἡμέρα , absolutely, the day, Romans 13:12; 1 Corinthians 3:13; 1 Thessalonians 5:4: ἡμέρα τοῦ κυρίου theday of the Lord, 1 Corinthians 1:8; 2 Corinthians 1:14; 1 Thessalonians 5:2; 2 Thessalonians 2:2: the day of Jesus Christ or Christ, Philemon 1:6, Philemon 1:10; Philemon 2:16day when God shall judge, Romans 2:16: the day of wrath and revelation of the righteous judgment of God, Romans 2:5: the day of redemption, Ephesians 4:30. [source]
2 Timothy 1:12 Against that day [εις εκεινην την ημεραν]
The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
2 Timothy 1:12 Yet I am not ashamed [αλλ ουκ επαισχυνομαι]
Plain reference to the exhortation to Timothy in 2 Timothy 1:8. Him whom I have believed (ωι πεπιστευκα — hōi pepisteuka). Dative case of the relative (ωι — hōi) with the perfect active of πιστευω — pisteuō the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. I am persuaded See 2 Timothy 1:5. To guard (πυλαχαι — phulaxai). First aorist active infinitive of πυλασσω — phulassō the very word used in 1 Timothy 6:20 with παρατηκην — parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη — parakatathēkē (a sort of double deposit, παρα — para beside, down, κατα — kata). Against that day (εις εκεινην την ημεραν — eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
2 Timothy 1:12 I am persuaded [πεπεισμαι]
See 2 Timothy 1:5. To guard (πυλαχαι — phulaxai). First aorist active infinitive of πυλασσω — phulassō the very word used in 1 Timothy 6:20 with παρατηκην — parathēkēn as here, to guard against robbery or any loss. That which I have committed unto him Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη — parakatathēkē (a sort of double deposit, παρα — para beside, down, κατα — kata). Against that day (εις εκεινην την ημεραν — eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
2 Timothy 1:12 That which I have committed unto him [την παρατηκην μου]
Literally, “my deposit,” as in a bank, the bank of heaven which no burglar can break (Matthew 6:19.). See this word also in 2 Timothy 1:14. Some MSS. have the more common παρακατατηκη — parakatathēkē (a sort of double deposit, παρα — para beside, down, κατα — kata). Against that day (εις εκεινην την ημεραν — eis ekeinēn tēn hēmeran). The day of Christ‘s second coming. See also 2 Timothy 1:18; 2 Timothy 4:8; 2 Thessalonians 1:10, and often in the Gospels. Elsewhere, the day of the Lord (1 Thessalonians 5:2; 2 Thessalonians 2:2; 1 Corinthians 1:8; 2 Corinthians 1:14), the day of Christ or Jesus Christ (Philemon 1:6, Philemon 1:10; Philemon 2:16), the day (1 Thessalonians 5:4; 1 Corinthians 3:13; Romans 13:12), the day of redemption (Ephesians 4:20), the day of judgment (Romans 2:5, Romans 2:16). [source]
2 Peter 3:10 As a thief []
Omit in the night. Compare Matthew 24:43; 1 Thessalonians 5:2, 1 Thessalonians 5:4; Revelation 3:3; Revelation 16:15. [source]
2 Peter 3:10 The day of the Lord [ημερα κυριου]
So Peter in Acts 2:20 (from Joel 3:4) and Paul in 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Thessalonians 2:2; 1 Corinthians 5:5; and day of Christ in Philemon 2:16 and day of God in 2 Peter 2:12 and day of judgment already in 2 Peter 2:9; 2 Peter 3:7. This great day will certainly come Future active of ηκω — hēkō old verb, to arrive, but in God‘s own time. [source]
Revelation 3:3 As a thief [ὡς κλέπτης]
Thief, as distinguished from hp λῃστής robbera plunderer on a larger scale, who secures his booty not by stealth, but by violence. Hence the word is appropriate here to mark the unexpected and stealthy coming of the Lord. Compare 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Peter 3:10. [source]
Revelation 16:15 As a thief []
Compare Matthew 24:43; Luke 12:39; 1 Thessalonians 5:2, 1 Thessalonians 5:4; 2 Peter 3:10. [source]

What do the individual words in 1 Thessalonians 5:4 mean?

You however brothers not are in darkness that the day you like a thief should overtake
Ὑμεῖς δέ ἀδελφοί οὐκ ἐστὲ ἐν σκότει ἵνα ἡμέρα ὑμᾶς ὡς κλέπτης καταλάβῃ

δέ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἀδελφοί  brothers 
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.
σκότει  darkness 
Parse: Noun, Dative Neuter Singular
Root: σκότος  
Sense: darkness.
ἵνα  that 
Parse: Conjunction
Root: ἵνα  
Sense: that, in order that, so that.
ἡμέρα  day 
Parse: Noun, Nominative Feminine Singular
Root: ἡμέρα  
Sense: the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night.
ὡς  like 
Parse: Adverb
Root: ὡς 
Sense: as, like, even as, etc.
κλέπτης  a  thief 
Parse: Noun, Nominative Masculine Singular
Root: κλέπτης  
Sense: an embezzler, pilferer.
καταλάβῃ  should  overtake 
Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular
Root: καταλαμβάνω  
Sense: to lay hold of.