Book of 1 Thessalonians Chapter 4 Vs. 17
The Coming of the Lord
Then...
ἔπειτα
épeita; adv. of time and order, from epí, upon or at, and eíta, then, moreover then, a particle of succession. Thereupon, then, afterwards, next (Luke 16:7; Gal. 1:21; Jas. 4:14). For the sake of emphasis when placed between a verb and preceding part. (Mark 7:5). With a more definite notation of time (John 11:7; Gal. 1:18; 2:1). Also in enumerations when the preceding clause contains likewise a notation of time (1Cor. 12:28; 15:6-7, 15:23; Heb. 7:27). Preceded by prṓton, first, followed by épeita, first-then, next (1Cor. 15:46; 1Th. 4:17; Heb. 7:2; Jas. 3:17).
Deriv.: metépeita, after that, then.
Syn.: hústeron, afterward, finally; hexḗs, after, following.
Ant.: prín, before and its syn.
we...
ἡμεῖς
hēmeís; personal pron., nom. pl. of egṓ, I. We. To be distinguished from humeís, you.
Deriv.: hēméteros, our.
which are alive...
ζάω
záō, contracted zō, fut. zḗsō or zḗsomai (Mat. 4:4), aor. ézēsa, pres. inf. zḗn. To live, intrans. The Attics rarely used this verb except in the pres. and imperf., supplying the other tenses from bióō, to spend one's existence, simply to pass one's life, from which is derived our word "biography," the narrative of how one spent his life.
(I) To live, have life, spoken of physical life and existence as opposed to death or nonexistence, and implying always some duration.
(A) Generally of human life (Acts 17:28; 22:22; Rom. 7:1-3; 1Cor. 15:45; Heb. 9:17); "while still alive" (a.t. [Mat. 27:63]); "the living [zṓntes] and the dead [nekroí]" (a.t. [Acts 10:42; Rom. 14:9; 1Pet. 4:5]). The pres. inf. is used as a subst. with the art. tó zḗn, life (2Cor. 1:8; Php. 1:21-22; Sept.: Gen. 2:7, 2:9; 42:2; 43:7; Exo. 19:13). Of persons raised from the dead (Mat. 9:18; Mark 16:11; Luke 24:23; John 5:25; Acts 1:3; 9:41; Rev. 20:4; Sept.: 2Kgs. 13:21); of those restored from sickness, not to die, by implication to be well (John 4:50, "your son lives" [a.t.], or is well; John 4:51, 4:53; Sept.: 2Kgs. 8:8-9).
(B) In the sense of to exist, in an absolute sense and without end, now and hereafter, to live forever, of human beings (Mat. 22:32, "God is not a God of the dead, but of the living ones" [a.t.]; Mark 12:27; Luke 20:38; John 11:25; 1Th. 5:10; 1Pet. 4:6); by implication (Heb. 7:8); of Jesus (John 6:57; 14:19; Rom. 6:10; 2Cor. 13:4; Heb. 7:25; Rev. 1:18; 2:8); of God (John 6:57, "the living Father," meaning the one who has life in Himself; Rom. 14:11, "As I live"; Sept.: Num. 14:21, 14:28). The part. zṓn, ever living, eternal, the God the living One, means the Eternal One (Mat. 16:16; Rom. 9:26; 1Tim. 6:17; Heb. 3:12; 12:22; Rev. 4:9-10; 10:6). As opposed to idols which are dead, nonexistent (Acts 14:15; 2Cor. 6:16; 1Th. 1:9; Sept.: Deu. 5:26; 2Kgs. 19:16).
(C) Metaphorically, of things, only in the part. zṓn, living, lively, active, also enduring, opposed to what is dead, inactive, and also transient (1Pet. 1:3, "living, enduring hope" [a.t.]). In Rom. 12:1, "living and constant sacrifice" (a.t.), as opposed to the intermittent sacrifices of slaughtered victims; Heb. 4:12, "the word of God," the divine threatening are living, sure, never in vain; 1Pet. 1:23, "the living, efficient, enduring word" (a.t.); 1Pet. 2:4, "a living stone", i.e., Christ as the cornerstone of the church, not inactive and dead, but living and efficient; in 1Pet. 2:5, of Christians. "Living water" means the water of running streams and fountains, as opposed to that of stagnant cisterns, pools or marshes (John 4:10-11; 7:38; Rev. 7:17; Sept.: Gen. 26:19; Lev. 14:5, 14:50; Zec. 14:8). By implication as a part. zṓn, life giving (John 6:51, "the life-giving bread" [a.t.] which imparts eternal life [cf. the following clauses; Acts 7:38, "living words"{a.t.}; Heb. 10:20, "living way"; see Sept.: Psm. 119:25, 119:37, 119:40, 119:50; Ezk. 13:22]).
and remain...
περιλείπω
perileípō; fut. perileípsō, from perí, an intens., and leípō, to leave, lack. To leave over. In Class. Gr., the pass., perileípomai, meant those who survived and therefore remained or were left behind. In 1Th. 4:15, 4:17, the pres. pass. part. occurs as a subst. with the def. art. in the pl., hoi perileipómenoi. Paul, in 1Th. 4:13, contrasts the attitude of believers with "the rest" in regard to death and speaks of Christians as those who should not sorrow because of death (which he calls "sleep"). "The rest" are the unbelievers who have no hope. In 1Th. 4:14 he speaks about those who slept or died, whom the Lord is going to bring with Him when He comes for His Church. Here he is referring exclusively to the believers who had already died or who will have died when the parousía, the coming of the Lord for His saints, is realized. In verse fifteen, the distinction is made between those believers who will have died and the believers who will still be alive, who, ironically, are referred to by the same part. phrase, hoi perileipómenoi, which was used previously of unbelievers. Here the meaning is exactly in accord with the Class. Gr. meaning of the word. In verse seventeen, this subst. part. again refers to the believers who will have escaped death and who will be caught up with the dead in Christ who will already have been raised from death. Hoi perileipómenoi, the surviving ones (1Th. 4:17), refers only to those who are in Christ and stands in contrast to "the dead in Christ" of 1Th. 4:16.
Syn.: aphíēmi, to leave, to let go; apéchō, to keep away; eáō, to permit, leave alone.
Ant.: haírō, to take up or away; hairéomai, to take for oneself; lambánō, to take; paralambánō, to receive near or unto oneself; proslambánō, to take to oneself; aphairéō, to remove; anairéō, to take up; harpázō, to seize or snatch.
shall be caught up...
ἁρπάζω
harpázō; fut. harpásō, aor. pass. hērpásthēn, 2d aor. pass. hērpágēn. To seize upon, spoil, snatch away. In Class. Gr., the fut. pass. harpázomai is used more often than in the NT. Literally, to seize upon with force, to rob; differing from kléptō, to steal secretly. It denotes an open act of violence in contrast to cunning and secret stealing. Though generally harpázō denotes robbery of an-other's property, it is not exclusively used thus, but sometimes used generally meaning forcibly to seize upon, snatch away, or take to oneself (Mat. 13:19; John 6:15; 10:12, 10:28-29; Acts 23:10; Jude 1:23). Especially used of the rapture (Acts 8:39; 2Cor. 12:2, 12:4; 1Th. 4:17; Rev. 12:5); to use force against one (Mat. 11:12).
Deriv.: harpagḗ, robbery, plundering; harpagmós, robbery; hárpax, a rapacious person; diarpázō, to seize, plunder; sunarpázō, to seize or grasp with great violence.
Syn.: paralambánō, to receive; proslambánō, to receive unto; apospáō, to draw away; aphairéō, to remove; exaírō, to take away; exairéō, to pluck out, deliver, rescue; aníēmi, to let go; apotássō, to take away from and place in proper order.
Ant.: aphíēmi, to leave; kataleípō, to leave behind; apoleípō, to leave away from oneself or behind; egkataleípō, to leave behind; hupoleípō, to leave remaining; perileípō, to leave around; eáō, to leave; hupolimpánō, to leave.
together...
ἅμα
háma; an adv. and prep. Together, together with. When spoken of time:
(I) As an adv.: at the same time (Acts 24:26; 27:40; Col. 4:3; 1Tim. 5:13; Phm. 1:22); of persons meaning together, in company (1Th. 4:17, where it is used with sún, with, autoís, them, leaving no doubt that the believers who are alive at the time of the parousía, the coming of the Lord for His saints, will be caught up together with the resurrected dead [1Th. 5:10]); "they are altogether become unprofitable" (a.t.; Rom. 3:12, cf. Gen. 13:6; 22:6; Psm. 14:3).
(II) As a prep.: with, together with; with a dat.: "lest together with them" (a.t.; Mat. 13:29; Sept.: Deu. 33:5; Jer. 31:24). With the dawn, "early in the morning" (Mat. 20:1; Sept.: Neh. 7:3; Mic. 2:1).
Deriv.: amáō, to collect, gather; hápas, all, the whole.
Syn.: homoú, together; hótan, when; hóte, when; hopóte, when; hopótan, when; tóte, then; póte, when.
Ant.: poté, never; mḗpote, never (subj. conditional); oudépote, never (used in an absolute sense).
with...
σύν
sún; a prep. governing only the dat. Together, with, together with, implying a nearer and closer connection than the conj. metá, with, much as in Eng. with differs from amid, among.
them...
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: 1Co_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.
in...
ἐν
en; prep. governing the dat. In, on, at, by any place or thing, with the primary idea of rest. As compared with eis, into or unto, and ek, out of or from, it stands between the two; eis implies motion into, and ek motion out of, while en, in, means remaining in place.
(I) Of place, which is the primary and most frequent use and spoken of everything which is conceived as being, remaining, taking place, meaning within some definite space or limits, in, on, at, by.
(A) Particularly with the meaning of in or within (Mat. 4:21) as in a ship; in the synagogues (Mat. 4:23); in the corners of the streets (Mat. 6:5); at home (Mat. 8:67); in the prison (Mat. 11:2); in the market (Mat. 11:16; Luke 7:32); in his field (Mat. 13:24, 13:27); in the tomb (Mark 5:3; John 5:28; 11:17; 19:41); in a certain place (Luke 11:1); in their midst (Luke 22:5); in the temple (Acts 2:46); in the praetorium (Php. 1:13). With the names of cities, countries, places (Mat. 2:1, 2:5, 2:19; 3:1, 3:3; 4:13; 9:31; Acts 7:36; 9:36; 10:1; Rom. 1:7; 1Th. 1:7-8). In hell (Hádēs) (Luke 16:23 [cf. Mat. 10:28; Rev. 21:8]); in earth, in heaven (Mat. 5:12; 6:10, 6:20; 16:19; Luke 15:7); your Father which is in heaven (Mat. 5:45; 7:11 [cf. Mat. 18:35]); in the kingdom of heaven (Mat. 5:19; 8:11); in the earth (Mat. 25:18, 25:25; John 13:1; Rom. 9:17; Col. 1:6); in the sea (Mark 5:13; 6:47; 2Cor. 11:25). Of a book, writing (Mark 12:26; Luke 2:23; 20:42; John 6:45; Acts 13:33; Rom. 11:2 in the section respecting Elijah; Heb. 4:5, 4:7; 5:6). Of the body and its parts (Mat. 1:18, 1:23; 3:12; 7:3-4; Luke 1:44; Rom. 6:12; 2Cor. 12:2; 1Pet. 2:22; Rev. 6:5). Spoken of persons, particularly in one's body (Mat. 1:20; Acts 19:16; 20:10; figuratively, Mat. 6:23; Rom. 7:17-18, 7:20; 1Pet. 2:22).
(B) Spoken of elevated objects, a surface, meaning in, i.e., on, upon, as a fig tree (Mark 11:13); a mountain (Luke 8:32; John 4:20; Heb. 8:5; Sept.: Exo. 31:18); engraven in stone (2Cor. 3:7); in my throne (Rev. 3:21); See Luke 12:51; John 20:25; Acts 7:33. Rev. 13:12; 18:19. Figuratively, Jude 1:12.
the clouds,...
νεφέλη
nephélē; gen. nephélēs, fem. noun, a diminutive of néphos, a cloud. A small cloud (Luke 12:54 [cf. 1Kgs. 18:44]); used generally (2Pet. 2:17; Jude 1:12; Sept.: Gen. 9:13-14; Jdg. 5:4; Psm. 36:6; Ecc. 11:4); the pillar of cloud in the desert which accompanied supernatural appearances and events (1Cor. 10:1-2 [cf. Sept.: Exo. 13:21-22]); in connection with Christ (Luke 9:35, "a voice out of the cloud"); at His transfiguration, a luminous cloud (Mat. 17:5; Mark 9:7; Luke 9:34); as receiving Christ up at His ascension (Acts 1:9); as surrounding Him at His Second Coming (Mat. 24:30; 26:64; Mark 13:26; 14:62; Luke 21:27; Rev. 1:7; 14:14-16); as surrounding ascending or descending saints or angels (1Th. 4:17; Rev. 10:1; 11:12 [cf. in regard to God in Sept.: Psm. 18:12; 97:2; Isa. 19:1]).
Ant.: eudía, fair weather (Mat. 16:2).
to meet...
εἰς
eis; prep. governing the acc. with the primary idea of motion into any place or thing; also of motion or direction to, toward or upon any place, thing. The antithesis is expressed by ek, out of.
(I) Of place, which is the primary and most frequent use, meaning into, to.
(A) After verbs implying motion of any kind, into or to, toward, upon any place or object, e.g., verbs of going, coming, leading, following, sending, growing, placing, delivering over to and the like (Mat. 2:12; 4:8; 5:1; 6:6; 8:18; 12:44; 15:11, 15:17; 20:17; 21:18; Mark 1:38; 5:21; 6:45; 9:31; 13:14; Luke 8:23, 8:26; John 1:9; 7:14; 16:21, "is born into the world"; Acts 16:16; 26:14; Rom. 5:12; 10:18; Rev. 2:22). With the acc. of thing, implying place (Mark 4:22; 13:16; John 1:11; 7:8, 7:10; 16:32; 18:6; Acts 15:38; 21:6). With an acc. of person, but referring always to the place where the person dwells or is, and implying to, among (Luke 10:36; 21:24; Acts 18:6; 20:29; 22:21; Rom. 5:12; 16:19; 2Cor. 9:5; 10:14; 1Th. 1:5; Rev. 16:2). Spoken also of persons meaning into whom demons have entered (Mark 9:25; Luke 8:30 [cf. Mat. 8:31; Luke 15:17, "having come to himself" {a.t.}, i.e., to his right mind]).
ἀπάντησις
apántēsis; gen. apantḗseōs, fem. noun from apantáō, to meet coming from different directions. A meeting (Mat. 25:1, 25:6; Acts 28:15). In 1Th. 4:17, the expression eis (unto) apántēsin (meeting) indicates that the Lord will be coming from one direction and we shall be coming from another to meet together in the air. See Sept.: 1Sam. 9:14; 1Chr. 12:17; Jer. 41:6.
Syn.: sunántēsis, meeting with; énteuxis, meeting at one place, interview, supplication.
Ant.: apostasía, standing apart, separation; apostásion, divorce, separation.
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.
Lord...
κύριος
kúrios; gen. kuríou, masc. noun from kúros (n.f.), might, power. Lord, master, owner. Also the NT Gr. equivalent for the OT Hebr. Jehovah. See kuróō, to give authority, confirm, which is also from kúros (n.f.).
(I) Generally:
(A) As the possessor, owner, master, e.g., of property (Mat. 20:8; 21:40; Gal. 4:1; Sept.: Exo. 21:28-29, 21:34); master or head of a house (Mat. 15:27; Mark 13:35; Sept.: Exo. 22:8); of persons, servants, slaves (Mat. 10:24; 24:45-46, 24:48, 24:50; Acts 16:16, 16:19; Rom. 14:4; Eph. 6:5, 6:9; 3:22; 4:1; Sept.: Gen. 24:9 f.; Jdg. 19:11). Spoken of a husband (1Pet. 3:6; Sept.: Gen. 18:12). Followed by the gen. of thing and without the art., lord, master of something and having absolute authority over it, e.g., master of the harvest (Mat. 9:38; Luke 10:2); master of the Sabbath (Mat. 12:8; Mark 2:28).
(B) Of a supreme lord, sovereign, e.g., the Roman emperor (Acts 25:26); the heathen gods (1Cor. 8:5).
(C) As an honorary title of address, especially to superiors, equivalent to mister, sir, as a servant to his master (Mat. 13:27; Luke 13:8); a son to his father (Mat. 21:30); to a teacher, master (Mat. 8:25; Luke 9:54, equal to epistátēs, superintendent, commander. See Mat. 7:21-22; Luke 6:46); to a person of dignity and authority (Mark 7:28; John 4:11, 4:15, 4:19, 4:49); to a Roman procurator (Mat. 27:63). When addressing someone respectfully (John 12:21; 20:15; Acts 16:30; Sept.: Gen. 19:2; 23:6, 23:11, 23:15).
(II) Spoken of God and Christ:
(A) Of God as the supreme Lord and Sovereign of the universe, usually corresponding in the Sept. to the Hebr. Jehovah. With the art. ho Kúrios (Mat. 1:22; 5:33; Mark 5:19; Luke 1:6, 1:28; Acts 7:33; Heb. 8:2; Jas. 4:15). Without the art. Kúrios (Mat. 27:10; Mark 13:20; Luke 1:58; Acts 7:49; Rom. 4:8; Heb. 7:21; 1Pet. 1:25). With adjuncts, without the art., e.g., Kúrios ho Theós, God, the Lord God, followed by the gen. (Mat. 4:7, 4:10; 22:37; Luke 1:16; Sept.: Ezk. 4:14); Kúrios Sabaṓth, Lord Sabaoth, meaning Lord of hosts, armies, a military appellation of God (Rom. 9:29; Jas. 5:4; Sept.: 1Sam. 15:2; Isa. 1:9); Kúrios Pantokrátōr, Lord Almighty or ruler of all (2Cor. 6:18; Sept.: 2Sam. 7:8; Nam. 2:13); Kúrios ho Theós ho Pantokrátōr, Lord, the God, the Almighty (Rev. 4:8; 11:17); Kúrios tṓn kurieuóntōn, Lord of lords referring to those who are ruling (1Tim. 6:15); Lord of heaven and earth (Acts 17:24). In a similar manner applied also to God as the Father of our Lord Jesus Christ (Mat. 11:25, "Father, Lord of heaven and earth"; Luke 10:21 [cf. Sept.: 2Chr. 36:23; Ezra 1:2; Neh. 1:5]).
(B) Of the Lord Jesus Christ: (1) In reference to His abode on earth as a master and teacher, where it is equivalent to rhabbí, rabbi, and epistátēs, master, superintendent (Mat. 17:4 [cf. Mark 9:5; Luke 9:33]. See John 13:13-14). Chiefly in the gospels before the resurrection of Christ and with the art. ho Kúrios, the Lord, used emphatically (Mat. 21:3; 28:6; Luke 7:13; 10:1; John 4:1; 20:2, 20:13; Act. 9:5; 1Cor. 9:5). With adjuncts, e.g., ho Kúrios kaí ho didáskalos, teacher, the Lord and the teacher (John 13:13-14); ho Kúrios Iēsoús, the Lord Jesus (Luke 24:3; Acts 1:21; 4:33; 1Cor. 11:23). (2) As the supreme Lord of the gospel dispensation, "head over all things to the church" (Rom. 10:12; Rev. 17:14); with the art. ho Kúrios (Mark 16:19-20; Acts 8:25; 19:10; 2Cor. 3:17; Eph. 5:10; Col. 3:23; 2Th. 3:1, 3:5; 2Tim. 4:8; Jas. 5:7); with the gen. of person, ho Kúriós mou, my Lord (Mat. 22:44; Heb. 7:14; Rev. 11:8); without the art., Kúrios (Luke1:76; 2Cor. 3:16-17; Col. 4:1; 2Pet. 3:10). With adjuncts, e.g., with the art., ho Kúrios Iēsoús or Iēsoús ho Kúrios (Rom. 4:24); ho Kúrios hēmṓn Iēsoús, "our Lord Jesus" (1Cor. 5:5; Heb. 13:20); ho Kúrios Iēsoús Christós, the Lord Jesus Christ, or Iēsoús Christós ho Kúrios, Jesus Christ the Lord (Acts 16:31; Rom. 1:4; 13:14; 1Cor. 1:9); ho Kúrios hēmṓn Iēsoús Christós, our Lord Jesus Christ (Rom. 16:18; 1Cor. 1:2, 1:10; Gal. 6:18); Iēsoús Christós ho Kúrios hēmṓn, Jesus Christ our Lord (Eph. 3:11; 1Tim. 1:2). Without the art., Kúrios Iēsoús (Rom. 10:9; 1Cor. 12:3, Php. 2:19); Christós Kúrios, meaning the Messiah (Luke 2:11); Kúrios Iēsoús Christós or Iēsoús Christós Kúrios, Jesus Christ Lord (Rom. 1:7; 2Cor. 1:2; 4:5; Php. 1:2); Kúrios hēmṓn Iēsoús Christós, our Lord Jesus Christ (Gal. 1:3). In the phrase en Kuríō, (en, in) in the Lord, without the art., used only by Paul and once in Rev. 14:13 referring to the fact that believers are represented as one with Christ, as members of His body (Eph. 5:30 [cf. 1Cor. 12:27, one spiritual body of which He is the Head] Eph. 2:20). Hence en Kuríō, means: (a) In the Lord, after verbs of rejoicing, trusting (1Cor. 1:31; Php. 2:19; 3:1). (b) In or by the Lord, meaning by His authority (Eph. 4:17; 1Th. 4:1). (c) In or through the Lord, meaning through His aid and influence, by His help (1Cor. 15:58; 2Cor. 2:12; Gal. 5:10; Eph. 2:21; Col. 4:17). (d) In the work of the Lord, in the gospel work (Rom. 16:8, 16:13; 1Cor. 4:17; 9:2; Eph. 6:21; 1Th. 5:12). (e) As indicating condition meaning one in the Lord, united with Him, His follower, a Christian (Rom. 16:11; Php. 4:1; Phm. 1:16). (f) As denoting manner, meaning in the Lord, as becomes those who are in the Lord, Christians (Rom. 16:2, 16:22; 1Cor. 7:39; Eph. 6:1; Php. 2:29; Col. 3:18).
Deriv.: kuría, lady; kuriakós, the Lord's; kurieúō, to be lord; kuriótēs, lordship, dominion.
Syn.: árchōn, ruler; despótēs, despot; pantokrátōr, almighty; hēgemṓn, governor, ruler; Kaísar, Ceasar; ethnárchēs, leader of a nation; archēgós, leader; kosmokrátōr, world ruler.
Ant.: hupērétēs, lower servant; doúlos, slave; therápōn, attendant; diákonos, minister.
in... see to meet above.
the air:...
ἀήρ
aḗr; gen. aéros, masc. noun from áō (n.f.), to blow. Air, the celestial air surrounding the earth. The Greeks believed it to be the substance that filled the space between the earth and moon. They considered it to be thick and misty in contrast to the very pure, higher substance which they called aithḗr, ether.
(I) The space above us (Acts 22:23; 1Th. 4:17; Rev. 16:17).
(II) The space around us in which we may engage in useless and aimless activity as in the expressions "beateth the air" (1Cor. 9:26), "speak into the air" (1Cor. 14:9).
(III) Eschatologically: In Rev. 9:2 it refers to the atmospheric air as it will be affected by God's judgment in the darkening of the sun and the moon (Mat. 24:29; Mark 13:24-25; Luke 21:25), and in Rev. 16:17 the seventh angel pours his bowl of wrath into the air. In 1Th. 4:17 Christ at His parousía, coming, meets the believers in the air, designated to be the area immediately above the earth. The air is not designated by the Jews as the dwelling place of angels, but of Satan and his demons. It is in this context that Paul designates Satan as being the ruler of the power of the air (Eph. 2:2 [cf. Eph. 6:12]). The Lord will penetrate this area in order to deliver His own from the earth.
Although the word Rapture does not occur in the English Bible (the Latin Bible uses the verb here from which rapture derives), the idea is expressed in the words caught up. The Rapture is the first phase of Christ’s return, involving every Christian alive at the time. These Christians will be caught up to meet Him in the clouds, instantaneously receiving glorified bodies.
Caught up: After the dead come forth, their spirits, already with the Lord (2 Cor. 5:8; Phil. 1:23), are now being joined to resurrected new bodies; the living Christians will be raptured, literally snatched away (John 10:28; Acts 8:39). This passage, along with John 14:1-3 and 1Cor. 15:51-52, forms the biblical basis for the Rapture of the church.
The time for the Rapture cannot be conclusively determined from this passage. However, when other texts such as Rev. 3:10 and John 14:3 are consulted and compared to the texts about Christ’s coming in judgment (Mat. 13:34-50; 24:29-44; Rev. 19:11-21) at the end of a 7 year tribulation, it has to be noted that there is a clear difference between the character of the Rapture in that there is no mention of any judgment, while the other texts feature judgment.
So the, it is best to understand that the Rapture occurs at a time different from the coming of Christ of Christ in judgment. Thus, the Rapture has been described as pretribulational (before the wrath of God unfolded in the judgments of Rev 6-19).
This event includes complete transformation (1Cor. 15:51-52; Phil. 3:20-21) and union with the Lord Jesus Christ that never ends.
All those who have died “in Christ” will be resurrected; those who are alive and saved at the time of the Rapture will be caught up with Christ before the start of the “Seventieth Week of Daniel.” That is, the Great Tribulation.
There are many reasons to believe that the Rapture precedes the Tribulation, but fundamentally this view is consistent with a historical-grammatical interpretation of the Scriptures.
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.).
so...
οὕτω
hoútō
οὕτως
hoútōs; demonstrative adv. from hoútos, this one. In this manner, on this wise, thus, to which corresponds the relative hōs, as.
(I) As referring to what precedes and in complete sentences preceded by a relative adv. or adv. word:
(A) With a preceding relative adv. as . . . so, e.g., katháper . . . hoútōs (katháper, exactly as . . . hoútō, thus as . . . so; Rom. 12:4-5; 1Cor. 12:12; 2Cor. 8:11); kathṓs . . . hoútōs (kathṓs, as . . . hoútōs), as . . . so (Luke 11:30; John 3:14; 2Cor. 1:5; 1Th. 2:4); hōs . . . hoútōs (hōs, as . . . hoútōs), as . . . so (Acts 8:32; Rom. 5:15; 2Cor. 7:14; 1Th. 2:7-8); hṓsper . . . hoútōs (hṓsper, exactly like . . . hoútōs), as . . . so (Mat. 12:40; John 5:21; Rom. 6:4; 1Cor. 11:12); kath’hóson . . . hoútōs (kath’), according to; hóson, as much, or inasmuch . . . hoútōs), as . . . so (Heb. 9:27-28); hón trópon . . . hoútōs (hón, that; trópon, in which manner . . . hoútōs), in which manner . . . so (2Tim. 3:8); katá tḗn hodón . . . hoútōs (katá, according to; tḗn hodón, the way; hoútōs), as per the way . . . so (Acts 24:14); há . . . hoútōs, according to those things which . . . so, with hōs, as, implied (há, the which, [pl.]) (Acts 3:18).
shall we ever...
πάντοτε
pántote; adv. of time, from pás, all, and tóte, then. Always, at all times, ever (Mat. 26:11; Mark 14:7; Luke 15:31; 18:1; John 6:34; 2Cor. 2:14).
Syn.: aeí, perpetually, ever; hekástote, always, each time; diapantós, through all time; pántē, evermore; diēnekés, continuous, forever; eis tṓ diēnekés, forever; eis aiṓna (eis, unto; aiṓna, age), unto an age, forever; eis tón aiṓna, unto the age; eis toús aiṓnas, unto the ages; eis aiṓnas aiṓnōn, unto ages of ages; eis tón aiṓna toú aiṓnos, unto the age of the age; toú aiṓnos tṓn aiṓnōn, of the age of the ages; eis pántas toús aiṓnas, unto all the ages; eis hēméran aiṓnos (eis, unto; hēméran, day; aiṓnos, of an age), unto a day of an age.
Ant.: poté, never; oudépote, never; mēdépote, never.
be...
ἐσομαι
ésomai; fut. act. indic. 1st person sing. of eimí, to be. I shall be.
with... see above.
the Lord... see Lord above.
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