Book of 1 Thessalonians Chapter 1 Vs. 10

 The Thessalonians' Faith and Example

1 Thessalonians 1:10 "And to wait for his Son from heaven, whom he raised from the dead, [even] Jesus, which delivered us from the wrath to come."

And...

καί

kaí; copulative conj. And, also.

(I) And, used as a copulative.

(A) As simply joining single words and clauses, e.g., nouns (Mat. 2:11; 13:55; 23:6-7; Luke 6:38). When the latter noun is in place of a gen. (Acts 23:6; Rom. 2:20; Sept.: Gen. 1:14; 3:16). When joining pronouns (Mat. 8:29); adj. (Rom. 7:12); verbs (Mark 4:27; Acts 1:21; 7:17; 9:28); where one verb is taken adverbially (Luke 6:48; Rom. 10:20); adv. (Heb. 1:1). When joining clauses (Mat. 1:17; 7:25; John 1:1; Rom. 14:7). Hence kaí is mostly a simple continuative, marking the progress of a continued discourse, e.g., Mat. 1:23; Mark 4:32; Luke 2:34; 11:44; 1Cor. 12:5-6. As connecting neg. clauses, where the neg. particle may be omitted in the latter, which is then rendered neg. by the continuative power of kaí, e.g., Mark 4:12; John 12:40; Acts 28:27; 2Cor. 12:21 (cf. Mat. 13:15; Jas. 3:14). In two examples after oúte, nor, the kaí does not thus carry forward the neg. (John 4:11, 3Jn. 1:10). The use of kaí in this continuative sense takes a strong coloring in the NT. Hence, the simple kaí is used frequently in the NT, particularly in the narrative style where Class. Gr. writers either used nothing or used some other particle as dé, but, and; allá, but; tóte, then, and the like. This is especially true in Matthew, Mark, Luke, and Revelation, e.g., Mat. 14:9 ff.; Mat. 27:28 ff.; Mark 1:31 ff.; Mark 3:13 ff.; Luke 2:25 ff.; Luke 4:14 ff.; Rev. 11:7 ff. (cf. Sept.: 1Sam. 15:3 ff.; Isa. 11:12 ff.; Ezk. 5:1 ff.).

to wait for...

ἀναμένω

anaménō; fut. anamenṓ, from aná, an emphatic, and ménō, to remain, wait. To wait for, await, expect (1Th. 1:10; Sept.: Job 7:2; Isa. 59:11).

Syn.: ekdéchomai, to expect; apekdéchomai, to wait or expect eagerly; prosdéchomai, to look for with a view of receiving favorably; prosdokáō, to await; proskarteréō, to continue steadfastly.

Ant.: paraitéomai, to give up, refuse; apochōréō, to resign; egkataleípō, to forsake.

Signifies waiting with expectation – looking ahead in faith, to the fulfillment of Christ’s promises to return to the saints.

his...

αὐτός

autós; fem. autḗ, neut. autó., pron. Self; him, her, it; the same (with the art. preceding it).

(I) Self, in all the persons, i.e., myself, thyself, himself.

(A) Self, used as an intens. for emphasis. It sets the individual apart from everything else. (1) With proper names: Mark 6:17, "Herod himself"; Mark 12:36-37; Luke 20:42 "David himself"; Luke 24:15 "Jesus himself" in distinction from His disciples; John 4:2; 2Cor. 10:1, "Now I Paul myself." With other nouns: Rom. 8:26, "the Spirit itself"; 1Cor. 15:28, "the Son also himself"; Gal. 6:13, "For neither they themselves . . . the circumcised ones" (a.t.); 1Th. 4:16; Heb. 9:23; 3Jn. 1:12; Rev. 21:3, "God himself." With a personal pron. as autós egṓ (egṓ, I), Luke 24:39; Acts 10:26, "I myself"; Rom. 15:14, I myself; Mark 6:31, "you yourselves" (a.t.); John 3:28, "yourselves," you or you yourselves; 1Cor. 11:13. The same with other pron. as autoí hoútoi (hoútoi, these), Acts 24:15, 24:20, themselves, meaning they themselves; Mat. 27:57; Mark 15:43, "who also himself" (a.t.). See also Sept.: 1Sam. 10:19. (2) With the meaning of even, implying comparison and distinction: 1Cor. 11:14, "Does not even nature herself teach?" (a.t.); 2Cor. 11:14, "for even Satan himself" (a.t.). See also Rom. 8:21; Heb. 11:11. (3) As marking the strongest emphasis and prominence, the very: John 5:36, "The very works which I do" (a.t.); Heb. 9:24, "unto the very heaven" (a.t.). (4) As marking the exclusion of all else, self alone: 2Cor. 12:13, "I alone" (a.t.), meaning exclusive of the other Apostles; Rev. 19:12, "except himself alone" (a.t.). With mónos, alone, subjoined as in John 6:15, "himself alone." (5) Of oneself, of one's own accord, voluntarily: John 16:27, "the Father himself [of His own accord, without compulsion] loveth you." See 1Pet. 2:24.

(B) Used alone with the personal pron. being omitted or implied, mainly in the nom. for "I myself," "he himself," with various degrees of emphasis; in the oblique cases (any cases except the nom. and voc.) only at the beginning of the construction. (1) Generally and often having kai, and. In the nom. in Luke 6:42, "thyself not seeing the beam" (a.t.), and so forth; Luke 11:4, "for we also forgive"; Luke 11:46, 11:52; 15:14; John 7:4; 9:21; Act. 2:34; 13:14; Acts 17:25; 21:24; Php. 2:24, "that I also myself shall come shortly"; Col. 1:17; 1Jn. 1:7. Also in the oblique cases (any except the nom. and voc.) at the beginning of a construction: Luke 24:24, "but him they saw not"; John 9:21, "ask him." (2) For special emphasis when used for a person distinguished from all others, whom all know and respect, and so forth. Of Jesus, i.e., He, as used for the Master, the Lord, and so forth; Mat. 8:24, "but he was asleep"; Mark 4:38; 6:47; 8:29; Luke 5:16-17; 8:54; 9:51; 10:38; 11:17; 14:1. Of God as in Heb. 13:5.

This is a recurring theme in the Thessalonian letters (3:13; 4:15-17; 5:8, 23; 2Ths. 3:6-13; Acts 1:11; 2 Tim. 4:8; Titus 2:11-13). These passages indicate the immanency of the deliverance; it was something Paul felt could happen in their lifetime.

Son...

υἱός

huiós; gen. huioú, masc. noun. Son.

(I) Generally.

(A) A male offspring: (1) Strictly spoken only of man (Mat. 1:21, 1:25; 7:9; Mark 6:3; 9:17). In Heb. 12:8 it is presented emphatically as the opposite of nóthos, illegitimate son. Pleonastically huiós árrēn, male) (Rev. 12:5). See Sept.: Gen. 4:16, 4:24. Spoken of one who fills the place of a son (John 19:26); of an adopted son (Acts 7:21; Heb. 11:24 in allusion to Exo. 2:10). Often huiós is omitted before a gen., the art. remaining in its place (Mat. 4:21; 10:2; John 21:15). (2) Of the young of animals, "foal of an ass" (Mat. 21:5 quoted from Zec. 9:9; Sept.: Psm. 28:1).

(B) In a wider sense it means a descendant, pl. descendants, posterity; see téknon cf. II. (1) Sing. (Mat. 1:1, 1:20; Luke 19:9). Of the Messiah as descended from the line of David (Mat. 22:42, 22:45; Mark 12:35, 12:37; Luke 20:41, 20:44). "Son of David" meaning the Messiah (Mat. 9:27; 12:23; 15:22; 20:30-31; 21:9, 21:15; Mark 10:47-48; Luke 18:38-39 [cf. Sept.: Gen. 29:5; Ezra 5:2; Zec. 1:1]). (2) Pl. (Acts 7:16; Heb. 7:5, "sons of Levi," Levites; Sept.: Gen. 33:19; Num. 26:57); emphatically, the posterity of Abraham, the sons or descendants of Israel, the Israelites (Mat. 27:9; Luke 1:16; Acts 5:21; 7:23, 7:37; Rom. 9:27; 2Cor. 3:7, 3:13; Gal 3:7; Rev. 21:12; Sept.: Exo. 13:19; 14:2; 16:35; Lev. 17:3, 17:8, 17:10). (3) The Son of Man means Jesus as the Messiah. See ánthrōpos IV.

(C) Figuratively of one who is the object of parental love and care or who yields filial love and reverence toward another, a pupil, disciple, follower, the spiritual child of someone (cf. téknon III, B [Heb. 2:10; 12:5 quoted from Pro. 3:11; 1Pet. 5:13 {cf. Acts 12:12}]). Of the disciples and followers of the Pharisees (Mat. 12:27; Luke 11:19; Sept.: 1Kgs. 20:35; 2Kgs. 2:15; Pro. 2:1; 3:1; 4:10, 4:20). For huiós versus huioí toú Theoú, the son and sons of God (cf. II).

from...

ἐκ

ek; before a vowel, ex. Prep. governing the gen., primarily meaning out of, from, of, as spoken of such objects which were before in another. However, apó, of or from, is used of such objects as before were on, by or with another, but are now separated from it, i.e., they are not in it, to which ek corresponds. If something is in something else, then the separation from it is expressed with ek, out of, while if it is near it, on it, with it, then apó is used. Ek is used either in respect of place, time, source, or origin. It is the direct opposite of eis, into or in.

(I) Of place, which is the primary and most frequent use, meaning out of, from.

(A) After verbs implying motion of any kind, out of or from any place or object, e.g., verbs of going, coming, sending, throwing, following, gathering, separating, removing, and the like (Mat. 2:6, 2:15, "Out of Egypt"; Mat. 7:5; 13:49, "the evil ones from among the righteous" [a.t. {also Mat. 13:52; 17:5; 24:17}]; Mark 1:11, "a voice came out of heaven" [a.t.]; Mark 9:7; 11:8; 13:15, "to take anything out of his house" [also Mark 13:27; 16:3]; Luke 2:4; 10:18; 17:24; 23:55; John 1:19; 2:15; 13:1; Acts 23:10; 27:29-30; Rom. 11:24; 2Th. 2:7, "be taken away" [a.t.]; Heb. 3:16; Rev. 2:5). With a gen. of person, out of or from whose presence, number, any person or thing proceeds (Mark 7:20, "that which proceeds out of the man" [a.t.]; John 8:42; Acts 3:22-23; 19:34; 20:30; 1Cor. 5:13; Heb. 5:1; 1Jn. 2:19). Spoken also of persons out of whom demons are cast or depart (Mark 7:26, 7:29; 9:25; Luke 4:35). Here it is interchanged with apó, as in Luke 4:41; 8:3, 8:33. In Heb. 7:5, "to come forth out of the loins" (a.t.) of someone means to be born to him (see Heb. 7:10; Sept.: Gen. 35:11; 2Chr. 6:9).

(B) After verbs implying direction, out of or from any place, thus marking the point from which the direction sets off or tends (Luke 5:3, "He taught . . . from out of the boat" [a.t.], i.e., from the boat or while in the boat; Mark 11:20 [cf. Job 28:9; John 19:23; Acts 28:4]). In Rev. 19:2, "at her hand" is ek tḗs cheirós autḗs, meaning God has avenged or taken vengeance from her. See Sept.: Gen. 9:5; 1Sam. 24:16; 2Sam. 18:19; 2Kgs. 9:7. In Rev. 15:2, those who become conquerors over the beast. As implying the direction in which one is placed in respect to a person or thing, as to sit, stand, or be ek dexiás, right hand side, or ex euōnúmōn, the left hand side, where in Eng. we use at or on (Mat. 20:21, 20:23; 22:44; 25:33; 26:64; Mark 10:37; Luke 1:11; Acts 2:25, 2:34; Heb. 1:13; Sept.: Exo. 14:22, 14:29; 1Sam. 23:19, 23:24; Psm. 16:8).

heaven,...

οὐρανός

ouranós; gen. ouranoú, masc. noun. Heaven, sky, air. The sing. and pl. are used similarly and interchangeably. There is no difference in meaning between them.

(I) In the NT, in a physical sense, it means the over-arching, all-embracing heaven beneath which is the earth and all that is therein. In this not only do the fowl of the air fly (Mat. 6:26; 8:20; 13:32), but the clouds are suspended (Mat. 24:30; 26:64; Luke 12:56) and the rain is formed (Jas. 5:18); also the sun, moon and stars are placed in the same celestial expanse (Mark 13:25; Heb. 11:12).

(II) It is also used for that heaven where the residence of God is, called by the Psalmist "the holy heavens" (a.t.), or "heavens of holiness" (a.t.), of separation (Sept.: Psm. 20:6). It is God's dwelling or resting place (Mat. 5:34, 5:45, 5:48); where the blessed angels are (Mark 13:27); from whence Christ descended (John 3:13, 3:31; 6:32-33, 6:38); where after His resurrection and ascension "He sitteth at the right hand of the Majesty on high" (a.t. [Heb. 8:1]) and appears in the presence of God on our behalf (Heb. 9:24); and where a reward is reserved for the righteous (Mat. 5:12; 1Pet. 1:4).

(III) The heavens are used metonymically of God in the OT (2Chr. 32:20 [cf. 2Kgs. 19:25; Isa. 37:15-16; Dan. 4:23, Dan. 4:28]). Ouranós, heaven, is used with the same sense in the NT (Mat. 21:25; Mark 11:30-31; Luke 15:18, 15:21; 20:4-5; John 3:27). Thus, the kingdom of the heavens, or heaven, is syn. with the kingdom of God (Mat. 19:23-24).

(IV) In 2Cor. 12:2, Paul was raptured to the third heaven and returned. This is called Paradise (2Cor. 12:4) which is applied to the state of the faithful souls between death and the resurrection where they are admitted to immediate communion with God in Christ, and to a partaking of the true Tree of Life which is in the midst of the paradise of God (Luke 22:43; Rev. 2:7).

(V) There is a final heaven which in Heb. 11:16 is referred to as a better or a heavenly country; in Heb. 13:14 as a continuing city; and in Rev. 21:2 the holy city, new Jerusalem. It is the place where the believers are going to receive their inheritance which is incorruptible (1Pet. 1:3-5). See also Mat. 6:19-20; 1Cor. 2:9; Col. 3:2; Rev. 21:1-5. Consult a Gr. concordance for the rest of the references.

Deriv.: epouránios, heavenly, what pertains to or is in heaven; ouránios, heavenly; ouranóthen, from heaven; messouránēma, mid-heaven, the midst of the heavens.

Syn.: parádeisos, paradise.

Ant.: gḗ, earth; geénna, hell, everlasting punishment; hádēs, the state or place of departed spirits.

whom...

ὅς

hós; fem. hḗ, neut. hó; relative pron. Who, which, what, that.

(I) As a demonstrative pron. it means this, that, only in distinctions and distributions with mén, a particle of affirmation, dé, an adversative particle in the expressions hós mén / hós dé, meaning that one / this one, the one / the other, equal to hó mén / hó dé (Mat. 13:4, 13:8; 21:35, "one . . . another"; Mat. 25:15; Luke 23:33; Rom. 9:21; 2Cor. 2:16, "to the one . . . to the other").

(II) As a relative pron., meaning who, which, what, that, strictly implying two clauses, in the first of which there should stand with the verb a noun (the antecedent), and in the second clause the corresponding relative pron., each in the case which the verb of its own clause demands, the relative pron. also agreeing with the antecedent in gender and number. But the form and power of the relative pron. is varied much, both in construction and meaning and by the connection with its other particles.

he raised...

ἐγείρω

egeírō; fut. egerṓ, aor. ḗgeira, mid. deponent egeíromai, aor. pass. ēgérthēn, perf. pass. egḗgermai, with mid. meaning. To rise, to have risen.

(I) To rise from sleep, implying also the idea of rising up from the posture of sleep, i.e., from lying down (Mat. 8:25, "and the disciples . . . awoke Him" or raised Him up or brought Him to an upright position; Mat.25:7; Mark 4:27; Acts 12:7; Sept.: Gen. 41:4, 41:7; Pro. 6:9). Metaphorically, to wake up from sluggishness, lethargy (Rom. 13:11 [cf. Eph. 5:14]); from death, of which sleep is the emblem (Mat. 27:52 [cf. Job 14:12; Dan. 12:2]). To raise the dead (Mat. 10:8; John 5:21; Acts 26:8; 1Cor. 15:15-16; 2Cor. 1:9). To rise from the dead (ek nekrṓn) and in the mid. followed by apó, from, or ek, "out of," "from," to rise from the dead (see John 12:1, 12:9, 12:17]; Gal. 1:1; 1Th. 1:10). In the mid. with apó, from (Mat. 14:2; 27:64; 28:7). With ek, out of (Mark 6:14, 6:16; Luke 9:7; John 2:22; see also Mat. 16:21; 17:23; 27:63; Mark 16:14; Acts 5:30; Rom. 4:25; 2Cor. 4:14; Sept.: 2Kgs. 4:31; Isa. 26:19).

(II) The idea of sleep not being involved, it also means to cause to rise up, raise up, set upright, and in the mid. to rise up, arise.

(A) Spoken of persons who are sitting (Acts 3:7) or reclining at a table (John 13:4), or prostrate or lying down (Mat. 17:7; Luke 11:8; Acts 9:8; 10:26; Sept.: 2Sam. 12:17); also of sick persons (Mat. 8:15; Mark 1:31; 2:12), including the idea of convalescence, to set up again, i.e., to heal (Jas. 5:15).

(B) By an oriental pleonasm prefixed to verbs of going, of undertaking, or doing something. The same as in anístēmi ( II, D), to rise or raise up (Mat. 2:13-14, "having risen take the child" [a.t.]; also Mat. 2:20-21; Mat. 9:19; John 11:29; Sept.: 1Chr. 22:19).

(C) Metaphorically of persons, mid., to rise up against as does an adversary, with epí, upon or against (Mat. 24:7; Mark 13:8; Luke 21:10; Sept.: Isa. 10:26; Jer. 50:9). Also "to rise in the judgment with this generation" (a.t. [Mat. 12:42; Luke 11:31]).

(D) Spoken of things, to raise up, e.g., out of a pit (Mat. 12:11 [cf. Luke 14:5]). In John 2:19-20, to erect, build.

(III) Metaphorically, to raise up, to cause to arise or exist; in the mid. to arise, to appear, Luke 1:69, "raised up a horn of salvation" means a Savior. Also Acts 13:22-23. In the mid., spoken of prophets (Mat. 11:11; 24:11, 24:24; Mark 13:22; Luke 7:16; John 7:52; Sept.: Jdg. 3:9, 3:15; Isa. 41:25; 45:13). In the sense of to cause to be born, to create (Mat. 3:9; Luke 3:8).

(IV) Intrans. or with heautón in the acc. implied, meaning to awake, to arise; thus to awake from sleep or figuratively from sluggishness (Eph. 5:14); also to rise up, arise from a sitting or reclining posture (Mark 2:9, 2:11; 3:3; 5:41; 10:49; Luke 5:23-24; 6:8; John 5:8).

Deriv.: grēgoréō, to watch, be vigilant; diegeírō, awake from natural sleep; égersis, stimulation, erection, awakening; exegeírō, to raise from out of; epegeírō, to rouse up, excite; sunegeírō, to raise together.

Syn.: diagrēgoréō, to be fully watchful by being wide awake; agrupnéō, to be awake, watchful; agrupnía (G70), sleeplessness; anístēmi (G450), to stand up or arise. Verbal forms of anístēmi and egeírō are used interchangeably, occurring consecutively in the same passages as in Mark 12:25-26; Luke 11:31-32 or in parallel passages (cf. Mat. 16:21; Mat. 17:23 with Mat. 17:9) without apparent distinction of meaning. Anastáseōs (the gen. of anástasis, resurrection) tṓn nekrṓn, of the dead (Mat. 22:31). However, in the parallel passages of Mark 12:25, ek nekrṓn anastṓsin ("when they shall rise from among the dead" [a.t.]) and Luke 20:35, tḗs anastáseōs tḗs ek nekrṓn ("the resurrection from out of the dead" [a.t. {cf. Acts 2:31}]), ek nekrṓn, out of the dead, is the phrase used of Christ's predicted resurrection (Mat. 17:9; Mark 9:9-10). It is also used of the supposed resurrection of John the Baptist (Mat. 14:2), and of the case of one rising from the dead (Luke 16:31). In the epistles ek, out of, is used of Christ's resurrection (1Pet. 1:3); anástasis tṓn nekrṓn, resurrection of the dead, is used of resurrection generally (1Cor. 15:12-13, 15:21, 15:42; Heb. 6:2). A distinction of usage seems to exist, implying an individual or a non- universal resurrection. The verb zōopoiéō, to revitalize, make alive, quicken (John 5:21; 6:63 [cf. Rom. 4:17; 8:11; 1Cor. 15:22, 15:36, 15:45]) is more of a syn. for anístēmi than egeírō. Other syn.: eknḗphō, to return to one's senses from drunkenness, become sober; exupnízō, to arouse a person from sleep (John 11:11); aírō, to raise, take up, lift; epaírō, to lift up, raise; hupsóō, to lift or raise up; anorthóō, to set upright; anakúptō, to lift oneself up; anabibázō, to cause to go up or ascend; exanístēmi, to raise up from among or to rise up; anabaínō, to go up; anatéllō, to rise, speaking of the sun; katephístēmi, to rise up as in insurrection; epanístamai, to rise up against; hístēmi, to cause to stand; stḗkō, to stand upright; anakathízō, to set up, intrans. to sit up.

Ant.: kathízō, to cause to sit down; epikathízō, used trans. meaning to set; keímai, to lie, to be laid; anákeimai, to be laid up; káthēmai, to sit down; anapíptō, to lie down, lean back, fall back, recline for a meal; katákeimai, to lie down; anaklínō, to cause to recline; kataklínō, to make to recline, usually for a meal; sugkathízō, to make to sit together; kathézomai, to sit down; parakathízō, to sit down beside.

the dead,...

νεκρός

nekrós; fem. nekrá, neut. nekrón, adj. from nékus (n.f.), a corpse. Dead.

(I) Subst.: a dead person, dead body, corpse (Mat. 23:27; Rev. 20:13; Sept.: Deu. 28:26; Jer. 7:33).

(A) As yet unburied (Mat. 8:22; Luke 7:15; Heb. 9:17); one slain (Rev. 16:3; Sept.: Gen. 23:4).

(B) As buried, laid in a sepulcher, and therefore the spirit being in Hades (Luke 16:30; John 5:25; Acts 10:42; Rom. 14:9; Heb. 11:35; Rev. 1:18). The dead in Christ (1Th. 4:16) means those in the Christian faith who have died.

(C) In reference to being raised again from the dead, the resurrection (Rom. 6:13, "alive from out of the dead" [a.t.]; figuratively Rom. 11:15); "quickened" or gave life to the dead (Rom. 4:17); to raise the dead (Mat. 10:8; John 5:21; Acts 26:8; 2Cor. 1:9); to raise someone from the dead (Mat. 14:2; 27:64; Acts 3:15; Gal. 1:1; 1Th. 1:10); to rise from the dead (Mat. 17:9; Luke 16:31; John 20:9). Metaphorically to rise from the dead (Eph. 5:14). Concerning the resurrection of the dead (Mat. 22:31; Acts 17:32; Rom. 1:4; 1Cor. 15:13, 15:21, 15:42). The resurrection from among the dead (Acts 4:2). The resurrection from out of the dead (exanástasis) in Php. 3:11 refers to a selective resurrection.

(D) Emphatically, with a def. art. pl., hoi nekroí, the dead, meaning those completely dead. Christ affirmed that death is not extinction when He affirmed that God is the God of the patriarchs who were dead and yet alive (Mat. 22:32). He implied that even those who are dead are still alive in their spirits (see Mark 12:27; Luke 20:38).

(E) Figuratively in the pl., those dead to Christ and His gospel, meaning spiritually dead (Mat. 8:22, "Let the spiritually dead bury their dead" [a.t.], meaning let no lesser duty keep you from the one great duty of following Me; Luke 9:60; Rom. 6:13; 11:15; Eph. 5:14).

(II) As an adj:

(A) Particularly (Mat. 28:4, "they became as if dead" [a.t.]; Acts 20:9, "was taken up dead" [a.t.], meaning considered dead; Acts 28:6; Rev. 1:17; Sept.: 2Sam. 19:6; Isa. 8:19). Figuratively for lost, perished, given up as dead, e.g., the prodigal son (Luke 15:24, 15:32). Equal to apolōlṓs from apóllumi, to perish, lose.

(B) Metaphorically, in opposition to the life of the gospel, e.g.: (1) Of persons, dead to Christ and His gospel and thus exposed to punishment, spiritually dead (Rev. 3:1); with the dat. of cause or manner (Eph. 2:1, 2:5; Col. 2:13). Followed by diá, for (Rom. 8:10, i.e., as to the body you still remain subjected to sinful passions); followed by dat. (Rom. 6:11, "to be dead indeed unto sin" [a.t.], i.e., no longer willingly subject to it). (2) Of things, dead, i.e., inactive, inoperative (Rom. 7:8; Jas. 2:17, 2:20, 2:26). The phrase dead works (Heb. 6:1; Heb. 9:14) refers to either acts (especially religious) not borne from faith and spiritual life, hence fruitless and sinful, or it refers to the external ceremonies and rituals of the OT which, standing in contrast to their NT realities and anti-types, are impotent and transitory.

Deriv.: nekróō, to put to death.

even Jesus,...

’Ιησοῦς

Iēsoús; gen. Iēsoú, masc. proper noun transliterated from the Hebr. Yēshū‛a, Jehovah his help. Jesus, Jehoshua, contracted to Joshua (Neh. 8:17).

(I) Jesus means Savior (Mat. 1:1, 1:16, 1:21). In the gospels, our Savior is designated by the name of Christ alone in nearly 300 passages; by the name of Jesus Christ or Christ Jesus less than 100 times, and by the name of the Lord Jesus Christ less than 50 times. Prior to His resurrection, He was designated as Jesus Christ; after His resurrection, He is often referred to as Christ Jesus (Acts 19:4; Rom. 8:1-2, 8:39; 1Cor. 1:2, 1:30; Gal. 3:26, 3:28; Eph. 2:6-7, 2:10, 2:13; Php. 3:3, 3:8, 3:12, 3:14; Col. 1:4, 1:28; 1Tim. 1:12, 1:14-15; 2Tim. 1:1-2, 1:13; 1Pet. 5:10, 5:14).

(II) In Acts 7:45 and Heb. 4:8, Iēsoús refers to Joshua, the successor of Moses.

(III) In Col. 4:11, Jesus, surnamed Justus, was a fellow-laborer with Paul.

which delivered...

ῥύομαι

rhúomai; fut. rhúsomai, aor. pass. errústhēn (Luke 1:74), mid. deponent from rhúō (n.f., see rhúmē), to draw, drag along the ground. To draw or snatch from danger, rescue, deliver. This is more with the meaning of drawing to oneself than merely rescuing from someone or something. Followed by the acc. (Mat. 27:43; 2Pet. 2:7). Used in an absolute sense (Rom. 11:26 "the Deliverer" quoted from Isa. 59:20; Sept.: Exo. 2:19; Isa. 5:29; 48:20). With an adjunct followed by apó, from, with the gen. (Mat. 6:13, "deliver us from the evil one" [a.t.]; Luke 11:4; Rom. 15:31; 1Th. 1:10; 2Th. 3:2; 2Tim. 4:18; Sept.: 2Sam. 19:9; Ezk. 37:23); by ek, out of, with the gen. (Rom. 7:24; 2Cor. 1:10; Col. 1:13; 2Tim. 3:11; 2Pet. 2:9; Sept.: Gen. 48:16; Jdg. 8:34; 2Sam. 22:49). Pass. (Luke 1:74; 2Tim. 4:17).

Syn.: apallássō, to free from, release, deliver; eleutheróō, to deliver, free; exairéō, to take out, deliver; sṓzō, to save, deliver, rescue; lutróō, to ransom, redeem; lúō, to loose; apolúō, to dismiss.

Ant.: apoleípō, to leave behind, forsake; apóllumi, to destroy; aphístēmi, to desert; tēréō, to detain; pagideúō, to ensnare, entangle; emplékō to entangle; katadunasteúō, to oppress.

us...

ἡμάς

hēmás; personal pron., acc. pl. of emé, me. Our, us, we. To be distinguished from humás, your, you.

from...

ἀπό

apó; prep. primarily meaning from. It governs the gen. and expresses what is strictly the idea of the gen. case itself like ek, out of; pará, near, beside; and hupó, under. It basically means the going forth or proceeding of one object from another. Apó indicates the separation of a person or an object from another person or an object with which it was formerly united but is now separated. See Luke 16:18, apoleluménēn, "dismissed from a husband" (a.t.), indicates a wife who is separated from her husband without the permissible justification of fornication having been committed by her. However, if one object or person was previously in another, then the prep. for the separation of the two is not apó, but ek, out of. Therefore, the meanings that apó can have are from, away from, of. Specific indications are as follows:

(I) Of place implying:

(A) Motion, i.e., from, away from. (1) After words, indicating departure from a place or person (Mat. 8:34; 13:1; 20:29; 24:1; Mark 16:8; Luke 4:1; 9:33; 24:31, 24:51; Acts 1:4; 12:19; 13:13-14; 15:38); metaphorically (Mark 1:42; Acts 19:12; 21:21; Rom. 16:17; 1Tim. 6:5, 6:10; Jas. 5:19; Rev. 18:14). After words indicating any kind of motion, meaning away from a place or person (Mat. 5:29; 26:39; 28:2; Mark 7:33; 14:36; Luke 9:5; John 18:28); metaphorically (Acts 8:22; 2Th. 2:2; Heb. 6:1; 1Jn. 3:17). With the idea of down as from a mountain (Mat. 8:1; Luke 9:37; Acts 9:18; 13:29). (2) Indicating the place where something comes from or sets off from (Acts 12:20; 15:33; 28:21; 1Th. 3:6). Corresponding to méchri, till, until, up to a certain point (Rom. 15:19); to héōs, until (Mat. 1:17). Put after verbs of coming, following, setting off (Mat. 2:1; 3:16 where anébē apó toú húdatos, water, would be better translated "went up . . . away from the water" (a.t.) than "went up . . . out of the water"; Mat. 4:25; 8:11; Mark 1:9; 6:33; Luke 12:54; Acts 13:31; Rom. 1:18). With elthṓn, the aor. part. of érchomai, to come, implied (Mark 7:4; Luke 22:43). Prefixed to an adv. meaning the same, such as ánōthen, from above (apó ánōthen) (Mat. 27:51). Indicating order or succession, árchomai, I begin, apó followed by the gen. meaning to begin from (Mat. 20:8; Luke 23:5; John 8:9; Acts 8:35). With arxámenos, the aor. part. of árchomai, having begun, implied (Acts 17:2; 28:23). In Mat. 2:16, "from two years old and under," or downwards; Mat. 23:34.

the...

ὁ

ho; fem. hē, neut. tó, def. art. Originally a demonstrative pron. meaning this, that, but in Attic and later usage it became mostly a prepositive art. The.

(I) As a def. art., the, that, this (Mat. 21:7; John 6:10; 7:40; Gal. 5:8; Col. 4:16 [cf. Rom. 16:22; 1Th. 5:27]). Of this or that way (Acts 9:2; 19:9, 19:23; 24:22 [cf. Acts 22:4]).

(II) The neut. art. tó is often applied in a similar sense in Luke 22:2 with pṓs, how, tó pṓs, meaning "how [literally, the how] they might kill Him" (cf. Luke 22:4; 19:48; Acts 4:21). Also similarly with tís in Luke 9:46, meaning a dispute arose among them, namely, who should be the greatest of them (cf. Luke 22:24). Similarly in Mark 9:23, "And Jesus said unto him [this, or thus], If thou canst believe."

(III) Used as an emphatic, hē parthénos, "the virgin" (a.t., italics added [Mat. 1:23]); ho huiós, son, ho hoiṓs mou, my son; ho agapētós, the beloved one, my beloved Son (Mat. 3:17).

(IV) It is prefixed to the noun when used for the voc. case as in Luke 8:54; Rom. 8:15.

(V) Used in an explanatory or exegetical manner as "to wit," "that is to say" (Rom. 8:23).

(VI) Often prefixed to proper nouns as ho Iēsoús, Jesus or ho Iōánnēs, John (Mat. 3:13-14). The art. of any gender are prefixed to adv. which are then to be construed as nouns, such as ho ésō, inside, the inner one, as opposed to ho éxō, the outside one, the outer; ho plēsíon, the near, the near one or a neighbor; tá ánō, above, the things above.

(VII) Used as an indef. art. corresponding to the Eng. a or an; any sower (Mat. 13:3).

(VIII) Before verbs it is frequently used in the nom. for autós, this one, meaning he (Mat. 13:28-29).

wrath...

ὀργή

orgḗ; gen. orgḗs, fem. noun from orégō, covet after, desire. Wrath, anger as a state of mind. Contrast thumós, indignation, wrath as the outburst of a vengeful mind. Aristotle says that orgḗ, anger, is desire with grief (cf. Mark 3:5; Rom. 12:19; Eph. 4:31; Col. 3:8). Fretfulness (1Tim. 2:8; Jas. 1:19-20; Sept.: Deu. 32:19; Jos. 9:20; 2Sam. 12:5; Job 16:10; Pro. 21:14). The Stoics sought to let go of all passion, but were insensitive to others, often punishing any who had hurt them. The anger or wrath of man (Eph. 4:31; Col. 3:8; Jas. 1:19-20); of God as utter abhorrence to sin but longing mixed with grief for those who live in it (Heb. 3:11; 4:3; Sept.: Exo. 4:14; 32:11; Deu. 29:20; Isa. 10:5); the effect of anger or wrath, i.e., punishment (Rom. 4:15) from man (Rom. 13:4-5) or from God, referring to divine judgment to be inflicted upon the wicked (Mat. 3:7; Luke 3:7; 21:23, John 3:36; Rom. 1:18; 2:5, 2:8; 3:5; 5:9; 9:22; Eph. 2:3; 5:6; Col. 3:6; 1Th. 1:10; 2:16; 5:9; Rev. 6:16-17; 11:18; 14:10; 16:19; 19:15).

Deriv.: orgízō, to make angry, provoke; orgílos, angry, quick- tempered.

Syn.: pikría, bitterness; cholḗ, gall; eritheía, partisan strife; aganáktēsis, indignation.

Ant.: egkráteia, self-control; praótēs, meekness; praǘtēs, mildness; hēsuchía, quietness; eirḗnē, peace; galḗnē, calm; hupomonḗ, patience.

to come...

ἔρχομαι

érchomai; fut. eleúsomai, 2d aor. ḗlthon; perf. elḗlutha, pluperf. elēlúthein, mid. deponent. In the common Gr., the forms of the Attic verb eími, to go, were used more frequently for the fut., imper., and imperf., but in the NT the imper. érchou, pl. érchesthe (Mat. 8:9; John 1:39) was used instead of íthi and íte, the imperf. ērchómēn (Mark 1:45), was used instead of ḗein or ḗa; and the fut. eleúsomai (Mat. 9:15; 1Cor. 4:19). To come, to go, move or pass along, intrans. in any direction, as marked by the adjuncts or often simply by the context. The forms from ḗlthon, the 2d aor., however, more frequently signify "to come," so that ḗlthen, for example, is rarely used of one who goes from or away (Luke 2:44) while the forms derived from érchomai are used indifferently of travel in both directions.

(I) To go, with adjuncts implying motion from a place or person to another.

(A) Pres. and imperf. followed by eis with the acc., of place (John 6:17); followed by the acc., to go one's way (Acts 9:17; Heb. 11:8).

(B) 2d aor. ḗlthon, in an absolute sense (Mark 11:13); followed by prós, toward, and the acc. as in Luke 15:20; followed by the acc. of distance, hodón hēméras (hodón, the journey, road; hēméras, of a day), a day's distance (Luke 2:44).

Deriv.: anérchomai, to go up; apérchomai, to come away or from; diérchomai, to come or go through; eisérchomai, to come into; éleusis, advent, coming; exérchomai, to come out; epérchomai, to come or go upon; katérchomai, to come down; parérchomai, to pass by; periérchomai, to come or go all around; proérchomai, to go before, precede; prosérchomai, to come or go near; sunérchomai, to come together.

Syn.: paragínomai, to arrive, be present; hḗkō, to come, with the emphasis of being present; aphiknéomai, to arrive at a place; enístēmi, to be present, be imminent; ephístēmi, to come up or arrive; katantáō, to come to; parístēmi, to stand by or near, to come; phthánō, to anticipate, to come sooner than expected; proseggízō, to come near; gínomai, to come to pass.

Ant.: poreúomai, to go on one's way; ápeimi, to go away; metabaínō, to go over from one place to another, depart; apérchomai, to go away; anachōréō, to depart, retire, recede; apobaínō, to go away or from; éxeimi, to go out; apodēméō, to go to another country; paragínomai, to go; apochōréō, to depart from; ekchōréō, to depart out of; apochōrízomai, to separate oneself from; analúō, to unloose, depart; aphístēmi, to depart.

Rev. 6:16 refers to the time of the Great Tribulation (spoken of by
Christ, Matt. 24:21) from which the saints of the church will be delivered. This can mean to evacuate out of a current distress (Rom. 7:24; Col. 1:13) or to exempt from entering into a distress (John 12:27; 2 Cor. 1:10).

The wrath can refer either to God’s temporal wrath to come on the earth (Rev. 6:16-17; 19:15) or to God’s eternal wrath (John 3:36; Rom. 5:9-10). 1 Thessalonians 5:9 develops the same idea. The emphasis in both passages on Christ’s work of salvation from sin favors this being understood as the deliverance from the eternal wrath of God in hell because of salvation.

Paul felt that the coming of the Lord was very near. Of course it was for him, because none of us live much beyond one hundred years old. It is near for each of us, whether we are part of those physical dead who rise first, or whether we are those living who will be changed in the twinkling of an eye. We shall rise, because He arose.

Our hope is of the resurrection in Him (Jesus). Notice, we are delivered from the wrath to come, and the tribulation to come. The wrath of God occurs the last three and one half years of the great tribulation period. When the wrath of God falls on this earth at the end of the Gentile age, we Christians will be standing around the throne of God in heaven.

Revelation 7:14 "And I said unto him, Sir, thou knowest. And he said to me, these are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb." These Tribulation saints will be saved as we are in faith in Jesus Christ.

The tribulation is going to happen and we will be taken out before it at the Rapture. The wrath falls on the unbelievers.

Ephesians 5:6 "Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience."

Noah was not delivered from the flood; he was delivered in the flood. We are delivered from tribulation, not in the tribulation. We are saved completely from the wrath of God.

Romans 5:9 "Much more then, being now justified by his blood, we shall be saved from wrath through him."

The Son from heaven, of course, is Jesus Christ our Lord. Notice, that Paul brings up the fact that Jesus was raised from the dead. This letter is about the hope of the resurrection that Christians have because Jesus arose, and also the second coming of Christ. Jesus is the Resurrection and the Life.