1Th 5:23 | RWP | e4.org | The God of peace ( ο θεος της ειρηνης ). The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul's Epistles ( ; ; ; ) and the Lord of peace in . Sanctify you ( αγιασα υμας ). First aorist active optative in a wish for the future. New verb in LXX and N.T. for the old αγιζω , to render or to declare holy ( αγιος ), to consecrate, to separate from things profane. Wholly ( ολοτελεις ). Predicate adjective in plural ( ολος , whole, τελος , end), not adverb ολοτελως . Late word in Plutarch, Hexapla, and in inscription A.D. 67 (Moulton and Milligan, Vocabulary ). Here alone in N.T. Here it means the whole of each of you, every part of each of you, "through and through" (Luther), qualitatively rather than quantitatively. Your spirit and soul and body ( υμων το πνευμα κα η ψυχη κα το σωμα ). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul ψυχη , mind νους , heart καρδια , the inward man ο εσω ανθρωπος ) and the outer man ( σωμα, ο εξω ανθρωπος ). But the believer has the Holy Spirit of God, the renewed spirit of man ( ; ). Be preserved entire ( ολοκληρον τηρηθειη ). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as "an undivided whole" (Frame), prayer for the consecration of both body and soul (cf. ). The adjective ολοκληρον is in predicate and is an old form and means complete in all its parts ( ολος , whole, κληρος , lot or part). There is to be no deficiency in any part. Τελειος (from τελος , end) means final perfection. Without blame ( αμεμπτως ). Old adverb ( α privative, μεμπτος , verbal of μεμφομα , to blame) only in I Thess. in N.T. ( ; ; ). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica. At the coming ( εν τη παρουσια ). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see on ).

‏ 1 Thessalonians 5:23

The God of peace ( ο θεος της ειρηνης ). The God characterized by peace in his nature, who gladly bestows it also. Common phrase (Milligan) at close of Paul's Epistles (2Co 13:11; Ro 15:33; 16:20; Php 4:9) and

the Lord of peace in 2Th 3:6.

Sanctify you ( αγιασα υμας ). First aorist active optative in a wish for the future. New verb in LXX and N.T. for the old αγιζω, to render or to declare holy ( αγιος ), to consecrate, to separate from things profane.

Wholly ( ολοτελεις ). Predicate adjective in plural ( ολος, whole, τελος, end), not adverb ολοτελως. Late word in Plutarch, Hexapla, and in inscription A.D. 67 (Moulton and Milligan, Vocabulary). Here alone in N.T. Here it means the whole of each of you, every part of each of you, "through and through" (Luther), qualitatively rather than quantitatively.

Your spirit and soul and body ( υμων το πνευμα κα η ψυχη κα το σωμα ). Not necessarily trichotomy as opposed to dichotomy as elsewhere in Paul's Epistles. Both believers and unbelievers have an inner man (soul ψυχη, mind νους, heart καρδια, the inward man ο εσω ανθρωπος ) and the outer man ( σωμα, ο εξω ανθρωπος ). But the believer has the Holy Spirit of God, the renewed spirit of man (1Co 2:11; Ro 8:9-11).

Be preserved entire ( ολοκληρον τηρηθειη ). First aorist passive optative in wish for the future. Note singular verb and singular adjective (neuter) showing that Paul conceives of the man as "an undivided whole" (Frame), prayer for the consecration of both body and soul (cf. 1Co 6). The adjective ολοκληρον is in predicate and is an old form and means complete in all its parts ( ολος, whole, κληρος, lot or part). There is to be no deficiency in any part. Τελειος (from τελος, end) means final perfection.

Without blame ( αμεμπτως ). Old adverb ( α privative, μεμπτος, verbal of μεμφομα, to blame) only in I Thess. in N.T. (2:10; 3:13; 5:23). Milligan notes it in certain sepulchral inscriptions discovered in Thessalonica.

At the coming ( εν τη παρουσια ). The Second Coming which was a sustaining hope to Paul as it should be to us and mentioned often in this Epistle (see on 2:19).