1 Thessalonians 4:3; "The" or "Every"?

How about a bit of Textual Criticism!  We will be looking at 1 Thessalonians 4:3 from Codex Sinaiticus*.  If we look carefully at the text, we will see a change.  The issue here is around ὑμᾶς ἀπὸ τῆς πορνείας (you from sexual immorality).  If we look closely, Sinaiticus has the proper reading, but a scribe/copier “corrected” the original text by altering τῆς which in English is the equivalent to “the”.  The scribe/copier added a line to the tau (Τ) and erased part of the top of the tau to try to make it into a pi (Π).  Then the scribe added AC above the now formed Π and the latter HC to give the “corrected” reading.  Therefore, the new reading is απο πασης πορνειας (from every sexual immorality).  If you look at the last line, you can see the space that the T takes up.

*Codex Sinaiticus is the oldest, complete Greek Bible in the world.  It was produced in the 4th century.

Matthew 5:17-18, One Iota and One Horn

Matthew 5:17-18

17 Don’t think that I have come to destroy the law or the prophets.  I have not come to destroy, but to fulfill (the law).  18 For truly I say to you, until heaven and earth pass away, one iota or one horn will never pass away from the law, until all things should happen.

Everyone has heard the phrase “not one iota” (ἰῶτα), but few know that the second part of the saying is the feminine Greek word κεραία for “horn”.  Of course, Jesus is referring to letters of the alphabet in this passage.  The “iota” referring to the “smallest letter” of the alphabet while the “horn” is referring to “hooks” on the letters of the alphabet.  Thus the KJV: “one jot or one tittle” and the NIV: “the smallest letter, not the least stroke of a pen”.

Just some fun facts.

1 Thessalonians 4:1-2 Excerpt from Study

How about another excerpt from the study of 1 Thessalonians?  As always, this is a rough draft.

Chapter 4

A Life Pleasing to God (Introduction)

1 As for the rest then, brothers and sisters, we ask and urge you in the Lord Jesus, that just as you received from us how to live and to please God, as you even live, that you may abound more.  2 For you know what instructions we gave to you through the Lord Jesus.

Technical Commentary

Paul now starts a series of instructions in order to supply “what is lacking” in the Thessalonians’ faith.  The “supplying what is lacking” starts here at 4:1, but goes through 5:11.  We will break this long passage up in order to examine the different thoughts.

1 Paul begins he transitional statement with Λοιπὸν οὖν (As for the rest then).  Λοιπὸν οὖν is not so easy to translate into a contemporary English phrase.  Although λοιπός is being used here as an adverb, its meaning as an adjective is “pertaining to that which remains over, esp. after action has been taken, left” (BDAG, 602).  Many translations translate it as “finally”, but as Fee points out (NICNT, 139), the letter is far from over.

What follows is an “asking” and an “urging” for the Christians in Thessalonica to live their lives and please God as they were instructed by the apostles to do.  What it interesting about what Paul asked and urged them to do is exactly what Paul says they are doing!  Therefore it becomes an apologetic and is not a new teaching, but the same as what they had previously been taught while Paul was in Thessalonica (Fee, NICNT, 141).

As expected, Paul uses ἀδελφοί (brothers and sisters) to start the passage, thus maintaining the family language used throughout the letter.  He then states ἐρωτῶμεν ὑμᾶς καὶ παρακαλοῦμεν ἐν κυρίῳ Ἰησοῦ (we ask and urge you in the Lord Jesus).  The first verb, ἐρωτῶμεν (we ask) carries the idea of a simple request (BDAG, 395).  Paul is keeping the letter “friendly” as the Thessalonians are doing so well.  But he still follows this verb with the next verb παρακαλοῦμεν (we urge), which he has already used in 2:12, 3:2, and 3:7.  The verb adds an additional force to what Paul is about to say.

Before Paul writes what receives the action of the two verbs, Paul writes that the Thessalonian received instruction on τὸ πῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν θεῷ (how to live and to please God).  The literal translation is more like “how it is necessary for you to walk and to please God”.  Therefore the thrust of the clause not only reminds the Thessalonians that “the how” is necessary “to walk/live” and that is what pleases God, but also shows that living correctly is required (Wanamaker, NIGTC, 148-149).  Paul then states that the Thessalonians are indeed doing these things now with καθὼς καὶ περιπατεῖτε (as you even live).  The force of the latter phrase is more like (just as in fact you are living now).  There are a few things to summarize: 1. the “how” came from instructions that were giving to the Thessalonians from Paul, Silas, and Timothy; 2. this way of life pleases God; and 3. the Thessalonians are in fact “living” the way they should be in order to please God.  It is worthy to note here that the Thessalonians are to live and to please goes contra to their current pagan environment which was the reason for their persecution by their fellow-countrymen.

Now we finally get to the point that Paul and company “asks and urges” the Thessalonians to do: ἵνα περισσεύητε μᾶλλον (that you may abound more).  In other words, the more they live to please God, the more their faith builds and strengthens and that results in pleasing God even more.  Thus, their relationship with God grows (Fee, NICNT, 141).  The full force of the sentence is for the Thessalonians to continue to do the things that they are currently doing and this will allow them to grow their relationship with God.

2 Paul again reminds the Thessalonians that this is nothing new that Paul is writing to them and explains where the moral instruction really comes from: “through the Lord Jesus”.  Paul begins with explanatory word γὰρ (for) and οἴδατε (you know).  In doing so, Paul is reminding the Thessalonians that what he is about to say is something that they should already know.  What they should know is τίνας παραγγελίας ἐδώκαμεν ὑμῖν (what instructions we gave to you).  The word παραγγελίας (instructions) is defined by BDAG as “an announcement respecting something that must be done, order, command, precept, advice, exhortation” (BDAG, 760).  Therefore, the instructions giving were guidelines that the Thessalonians must follow in order to please God.

Finally, as stated above, Paul reminds the Thessalonians of the source of the instruction that is necessary to please God.  It is none other than the Lord Jesus himself who is the source that drives the apostles in the first place.

Yahweh = Adonai = Κύριος = Ἰησοῦς moment in 1 Thessalonians 3:13

In 1 Thessalonians 3:11-13, Paul is praying for his return to Thessalonica and for Jesus to increase the Thessalonians' love for each other and for all people.  By doing so, the result of the increased love will strengthen their hearts to be blameless in holiness in the presence of God when Jesus comes.

The end of 1 Thessalonians 3:11 states: 

...ἐν τῇ παρουσίᾳ τοῦ κυρίου ἡμῶν Ἰησοῦ μετὰ πάντων τῶν ἁγίων αὐτοῦ.

...in the coming of our Lord Jesus with all of his holy ones.

This phrase is an allusion to o the end of Zechariah 14:5 LXX:

...καὶ ἥξει κύριος ὁ θεός μου καὶ πάντες οἱ ἅγιοι μετ᾿ αὐτοῦ.

...and the Lord (Yahweh) my God will come and all the holy ones with him.

In Zechariah 14, it is Yahweh who will come set foot of the mount of Olives, but in 1 Thessalonians 3:11, Paul replaces Yahweh with Jesus in his allusion to Zechariah 14:5.

Perhaps a better translation would be to include what is inferred by Paul's use of ὁ κύριος (The Lord):

...in the coming of our Yahweh Jesus with all of his holy ones.

1 Thessalonians 3:11, An Excerpt from an upcoming Study (rough draft)

This is nothing more than a rough draft.  This was written this morning (Dec. 21) and I thought that I would share the "work in progress".  It will be expanded without a doubt as the translation is a "rough in" and needs to be fine tuned.  Thus the reason that some of the words and phrases are underlined and are in italics.  I thought some may find this interesting.

Prayer Report

Translation

11 Now may our God and Father himself and our Lord Jesus direct our way to you.  12 And may the Lord increase you and may you abound in love for one another and for all just as we also have abounded in love for you, 13 in order to strengthen your blameless hearts in holiness before our God and father in the coming of our Lord Jesus with all of his holy ones, [Amen].

Technical Commentary

11 Paul now transitions into a prayer in behalf of and for the Thessalonians.  Paul first asks God to lead the company of the apostles back to Thessalonica.  Paul uses the singular verb κατευθύναι (may direct/lead) (BDAG, 532) with the compound subjects “God and Father” and “Lord Jesus”.  There are many reasons for this, but the most likely reason is that Paul has united both the Father and the Son for a single unified purpose.  It is probably not a statement of unity as both subjects are preceded by the article (ὁ θεὸς καὶ πατὴρ ἡμῶν καὶ ὁ κύριος ἡμῶν Ἰησοῦς) which makes them distinct.  See Wallace (Greek Grammar Beyond the Basics, 482).

Paul asks that the apostles’ way may be directed back to the Thessalonians.  ὁδός (way) within this context is defined by BDAG as “a way for traveling or moving from one place to another, way, road, highway” (BDAG, 690).  The prayer here is for God to direct the apostles’ “way” back to Thessalonica, but only within God’s time and will, thus the use of the Voluntative Optative form of κατευθύνω (to direct) in this verse.  Wallace defines the Voluntative Optative as “the use of the optative in an independent clause to express an obtainable wish or a prayer.  It is frequently an appeal to the will, in particular when used in prayers” (Wallace, Greek Grammar Beyond the Basics, 481).  It is Paul’s prayer that God’s will be done and that within his will that the way be made for Paul’s return to Thessalonica.

1 Thessalonians 3:5, An Excerpt from an upcoming Study

Here is another excerpt from an upcoming study on 1 Thessalonians.  This is a rough draft.

1 Thessalonians 3:5

5 For this reason, when I was not able to bear it any longer, I sent in order to find out about your faith, lest in some way, the tempter had tempted you and our labor may have been in vain.

     5 Paul begins the last sentence with διὰ τοῦτο (For this reason) which is referring to “afflictions” that the Thessalonians were experiencing and why Paul wanted to really send Timothy.  Bruce, on the other hand, sees διὰ τοῦτο (For this reason) pointing forward as Paul wanted to know about the Thessalonians’ faith (Bruce, WBC, 63).  Both, in a sense, are probably correct as one thing always leads to another.  Paul then moves from the 3rd person to the 1st person by saying κἀγὼ μηκέτι στέγων (when I was not able to bear it any longer).  The phrase is somewhat of a repeat from verse 1 except Paul is now stating that he himself was the one who couldn’t stand not knowing what was going on with the Thessalonians.  Were they faithful?  Were they enduring?  Were they holding on to their faith while suffering afflictions from their own fellow-citizens?  Paul wanted to know so he sent Timothy in to find out!  Paul uses εἰς τὸ γνῶναι τὴν πίστιν ὑμῶν (in order to know your faith).  The construction indicates that the action of sending Timothy back to Thessalonica would result in Paul understanding the Thessalonians’ faith.  He wanted to find out if they were still holding strong.

     Then Paul “lets the cat out of the bag” so to speak by saying μή πως ἐπείρασεν ὑμᾶς ὁ πειράζων (lest in some way, the tempter had tempted you).  The “tempter” of course being Satan.  Paul has already referred to Satan in 2:19, but here Paul was concerned that “the temper” may have been taking advantage of the situation where the Thessalonians, being persecuted, could have been vulnerable to go back to their idolatrous ways in order to escape the persecution.  If that had been the case, then the Apostles’ work would have been in vain or to no effect.  For if “the tempter” used the Thessalonians’ situation in order to turn them back to idolatry, then Paul and company truly had “labored in vain”.  Paul’s usage of καὶ εἰς κενὸν γένηται ὁ κόπος ἡμῶν (and our labor may have been in vain) comes from Isaiah 65:23a LXX:

23a οἱ δὲ ἐκλεκτοί μου οὐ κοπιάσουσιν εἰς κενὸν...

23a and my chosen ones will not labor in vain...

Although Isaiah 65:23a is positive, Paul places it in a negative context here (Fee, NICNT, 120).  Paul’s use of εἰς κενὸν (in vain) is found throughout his letters (1 Corinthians 15:58; Philippians 2:16; Galatians 2:2; 2 Corinthians 6:1).

     Although there is debate over such notions as one losing one’s place in God and thus losing one’s salvation, from this context, Paul certainly thought that it was possible (Fee, NICNT, 120), but there is a big difference between a person sinning because of one’s fallen nature and completely turning away from one’s faith.  The tempter’s (Satan’s) main concern for tempting is to not just get christians to commit some sins, but to get them to completely turn their back on their christian faith (Green, PNTC, 164-165).

Deuteronomy 22:5; Septuagint (LXX) Studies

The KJV renders Deuteronomy 22:5 as:  

The woman shall not wear that which pertaineth unto a man, neither shall a man put on a woman’s garment: for all that do so are abomination unto the LORD thy God. 

The translators of the Septuagint/LXX translate the passage as:

Οὐκ ἔσται σκεύη ἀνδρὸς ἐπὶ γυναικί, οὐδὲ μὴ ἐνδύσηται ἀνὴρ στολὴν γυναικείαν, ὅτι βδέλυγμα κυρίῳ τῷ θεῷ σού ἐστιν πᾶς ποιῶν ταῦτα.

A man’s vessels shall not be on a woman, nether should a man put on a woman’s robe, because everyone doing these things is detestable to the LORD your God.

So what does “a man’s vessels” mean?  BDAG* (927-928) defines σκεῦος in three ways: 1. a material object used to meet some need in an occupation or other responsibility; a thing, object; 2. a container of any kind; vessel, jar, dish; 3. a human being exercising a function; instrument, vessel (figurative of course).

What is interesting to note is that σκεῦος is never used in the NT as “clothing”.

The Hebrew word behind σκεῦος is kheli which also means “vessel” or “weapon”.  It has been argued that kheli means “clothing” in Deuteronomy 22:5, but if that is the case, then why did the Jews who translated the Hebrew into Greek use the plural neuter form of σκεῦος which never means “a man’s clothing”?

One more interesting thing to note in this passage.  The Greek word behind “robe” in the 2nd part of the verse is στολή.  στολή means “a long, flowing robe”.  It is used some 9 times in the NT and more times to count in the LXX and is used in describing both men’s and women’s robes.  Therefore, this word was a well known word.  If the intent was to refer to kheli as “clothing”, then the translators of the LXX would have used something other than σκεῦος.  In the end, it probably is referring to military utensils and garb used in war.

To be fair, I will do more research of the use of σκεῦος in the LXX.  So, more to come.

* (BDAG) A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd Edition - Walter Bauer (Author), Frederick William Danker (Editor)