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οὖν in the Receptus after λοιπόν is erased by Tisch. 1. But the omission is only attested by B* some min. Copt. Chrys. and Theoph., and might easily have been occasioned by the preceding ον .
After Ἰησοῦ Elz. has καθὼς παρελάβετε παρʼ ἡμῶν τὸ τῶς δεῖ ὑμᾶς περιπατεῖν καὶ ἀρέσκειν Θεῶ , ἵνα περισσεύητε μᾶλλον . Defended by Reiche. But ἵνα is to be inserted before καθὼς παρελάβετε , with Lachm. Tisch 1 and 7, and Alford (after B D* E* F G, 17, 37, al., Arm. Vulg. It. Ambrosiast. Pel.), and the parenthesis καθὼς καὶ περιπατεῖτε is to be inserted before ἵνα περισσεύητε (after A B D E F G à , min. Copt. Aeth. Arm. Syr. p. Slav. ed. Vulg. ms. It. Harl. Ambrosiast.). Internal criticism also requires this. For ἵνα περισσεύητε presupposes the earlier mention of a prior commencement (comp. 1Th_4:10), and such a commencement would not be implied in the preceding text without καθὼς καὶ περιπατεῖτε . Evidently the apostle would originally have written ἵνα , καθὼς παρελάβετε παρʼ ἡμῶν τὸ πῶς κ . τ . λ ., οὕτως καὶ περιπατῆτε ; but, while writing, altered this his intended expression, that he might not say too little, wishing to notice the good beginning already made by the Thessalonians. The repetition of ἵνα after so long an intervening clause was too natural, so that it might excite suspicion—1Th_4:6. προείπομεν . So Griesbach and Schott, after A K L, most min. (as it appears) Clem. Chrys. Theodoret, al.; whilst Elz. Matth. Lachm. Tisch. Alford, after B (e sil.) D E F G à , al. read προείπαμεν .—1Th_4:8. Elz. has τὸν καὶ δόντα . καί is wanting in A B D*** E, min. edd. Syr. Arr. al., Ath. Chrys. al. Erased by Lachm. and Tisch. 1. However, it might easily have been omitted, the eye of the translator passing from τόν to δόντα .
Instead of δόντα , B D E F G, à * 67* et al., mult. edd. Ath. Didym. have διδόντα . Preferred by Lachm. and Tisch. 1. But διδόντα appears to be a correction from a dogmatic point of view, in order, instead of the objectionable preterite, to obtain the statement that the Holy Spirit is permanently communicated to believers.
ὑμᾶς ] Elz. has ἡμᾶς . Against B D E F G K L à , min. plur. edd. Syr. Arr. Arm. Syr. p. in m. It. al. Didym. Ambrosiast. An alteration in conformity with a reference to the apostle himself implied in the preceding ἄνθρωπον .—1Th_4:9. Instead of the meaningless Rec. ἔχετε (comp. commentary on 1Th_4:9), ἔχομεν is to be received, after B [ εἴχομεν ] D* F G à **** min. Vulg. It. Chrys. Theoph. Ambrosiast. Recommended by Griesbach. Received by Lachm. and Tisch. 1. Ἔχετε is taken from 1Th_5:1.—1Th_4:11. ταῖς χερσίν ] Elz. has ταῖς ἰδίαις χερσίν . Ἰδίαις , defended by Schutz, suspected by Griesb., and erased by Lachm. Tisch. and Alford, after B D* E? F G à **** 31, 46, al., Aeth. Arm. Vulg. It. Bas. Chrys. Theoph. Ambrosiast. Pel. Gloss for the sake of strengthening, arising from τὰ ἴδια .—1Th_4:13. θέλομεν ] Elz. has θέλω . Against preponderating testimonies (A B D E F G L à , min. pl. vss. [also It. and Vulg.] and Fathers).
Instead of the Receptus κεκοιμημένων , A B à , 39, al., Or. Damasc. Chrys. ms. (alic.) have κοιμωμένων . So Lachm. Tisch. 1, 2, and Alford.—1Th_4:16. Elz. has πρῶτον . D* F G, Vulg. It. Cyr. Theoph. ed. Tert. Ambrosiast. al. read πρῶτοι .—1Th_4:17. Elz. has ἀπάντησιν . D* E*? F G read ὑπάντησιν .
Elz. has τοῦ κυρίου . D* E*? F G, Vulg. It. Tert. al. read τῷ Χριστῷ .
CONTENTS.
The apostle entreats and exhorts his readers to progress with the greatest earnestness in the Christian life, which they had begun, according to the instructions and commandments which they had received. God desires holiness; they should therefore abstain from fornication, covetousness, and overreaching their neighbours (1Th_4:1-8). He has no necessity to exhort them to active brotherly love; they practise this already far and wide; but he exhorts them to increase therein, and to seek honour in distinguishing themselves by a quiet and busy life (1Th_4:9-12). With regard to their anxiety for the fate of their fellow-Christians who had fallen asleep before the commencement of the advent, it may serve for their information and comfort that those who are then alive would receive no preference over those who are already asleep; Christ will descend from heaven; then will the dead rise first, and afterwards the living also will be uplifted with them to eternal fellowship with the Lord (1Th_4:13-18).