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  • PARALLEL HISTORY BIBLE - 1 Thessalonians 5:23


    CHAPTERS: 1 Thessalonians 1, 2, 3, 4, 5     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28

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    LXX- Greek Septuagint - 1 Thessalonians 5:23

    αυτος 846 δε 1161 ο 3588 θεος 2316 της 3588 ειρηνης 1515 αγιασαι 37 5659 υμας 5209 ολοτελεις 3651 και 2532 ολοκληρον 3648 υμων 5216 το 3588 πνευμα 4151 και 2532 η 3588 ψυχη 5590 και 2532 το 3588 σωμα 4983 αμεμπτως 274 εν 1722 τη 3588 παρουσια 3952 του 3588 κυριου 2962 ημων 2257 ιησου 2424 χριστου 5547 τηρηθειη 5083 5684

    Douay Rheims Bible

    And may the God of peace himself sanctify you in all things; that your
    whole spirit, and soul, and body, may be preserved blameless in the coming of our Lord Jesus Christ.

    King James Bible - 1 Thessalonians 5:23

    And the very God of peace sanctify you wholly; and I pray God your
    whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

    World English Bible

    May the God of peace himself sanctify you completely. May your
    whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ.

    Early Church Father Links

    Anf-03 v.iv.vi.xv Pg 27, Anf-03 v.iv.vi.xxii Pg 5, Anf-03 v.viii.xlvii Pg 21, Anf-03 v.viii.lvii Pg 8, Anf-06 xi.iii.vi.ii Pg 4, Anf-09 xvi.ii.vi.ii Pg 6, Npnf-105 xvii.vii.xvii Pg 3, Npnf-112 iv.xlii Pg 40, Npnf-113 iv.v.xi Pg 15, Npnf-203 iv.viii.v.iii Pg 4, Npnf-204 v.ii.xi Pg 11, Npnf-206 v.CXX Pg 15, Npnf-206 v.XLVIII Pg 157, Npnf-210 iv.ii.iv.iv Pg 16, Npnf-214 ix.viii.ii Pg 10

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    1Thessalonians 5:23

    Early Christian Commentary - (A.D. 100 - A.D. 325)

    Anf-03 v.iv.vi.xv Pg 27
    1 Thess. v. 23. For a like application of this passage, see also our author’s treatise, De Resurrect. Carnis, cap. xlvii. [Elucidation I.]

    Now he has here propounded the soul and the body as two several and distinct things.5917

    5917 It is remarkable that our author quotes this text of the three principles, in defence only of two of them. But he was strongly opposed to the idea of any absolute division between the soul and the spirit. A distinction between these united parts, he might, under limitations, have admitted; but all idea of an actual separation and division he opposed and denied. See his De Anima, cap. x. St. Augustine more fully still maintained a similar opinion. See also his De Anima, iv. 32. Bp. Ellicott, in his interesting sermon On the Threefold Nature of Man, has given these references, and also a sketch of patristic opinion of this subject. The early fathers, Justin Martyr, Clement of Alex., Origen, as well as Didymus of Alex., Gregory Nyssen., and Basil, held distinctly the threefold nature. Our own divines, as is natural, are also divided in views. Bp. Bull, Hammond, and Jackson hold the trichotomy, as a triple nature is called; others, like Bp. Butler, deny the possibility of dividing our immaterial nature into two parts.  This variation of opinion seems to have still representatives among our most recent commentators: while Dean Alford holds the triplicity of our nature literally with St. Paul, Archdeacon Wordsworth seems to agree with Bp. Butler in regarding soul and spirit as component parts of one principle. See also Bp. Ellicott’s Destiny of the Creature, sermon v. and notes.

    For although the soul has a kind of body of a quality of its own,5918

    5918 On this paradox, that souls are corporeal, see his treatise De Anima, v., and following chapters (Oehler).  [See also cap. x. supra.]

    just as the spirit has, yet as the soul and the body are distinctly named, the soul has its own peculiar appellation, not requiring the common designation of body.  This is left for “the flesh,” which having no proper name (in this passage), necessarily makes use of the common designation. Indeed, I see no other substance in man, after spirit and soul, to which the term body can be applied except “the flesh.” This, therefore, I understand to be meant by the word “body”—as often as the latter is not specifically named. Much more do I so understand it in the present passage, where the flesh5919

    5919 Quæ = caro.

    is expressly called by the name “body.”


    Anf-03 v.iv.vi.xxii Pg 5
    Dr. Holmes, in the learned note which follows, affords me a valuable addition to my scanty remarks on this subject in former volumes. See (Vol. I. pp. 387, 532,) references to the great work of Professor Delitzsch, in notes on Irenæus. In Vol. II. p. 102, I have also mentioned M. Heard’s work, on the Tripartite Nature of Man. With reference to the disagreement of the learned on this great matter, let me ask is it not less real than apparent? The dichotomy to which Tertullian objected, and the trichotomy which Dr. Holmes makes a name of “the triple nature,” are terms which rather suggest a process of “dividing asunder of soul and spirit,” and which involve an ambiguity that confuses the inquiry. Now, while the gravest objections may be imagined, or even demonstrated, against a process which seems to destroy the unity and individuality of a Man, does not every theologian accept the analytical formula of the apostle and recognize the bodily, the animal and the spiritual in the life of man? If so is there not fundamental agreement as to 1 Thess. v. 23, and difference only, relatively, as to functions and processes, or as to the way in which truth on these three points ought to be stated?  On this subject there are good remarks in the Speaker’s Commentary on the text aforesaid, but the exhaustive work of Delitzsch deserves study.


    Anf-03 v.viii.xlvii Pg 21
    1 Thess. v. 23.

    Here you have the entire substance of man destined to salvation, and that at no other time than at the coming of the Lord, which is the key of the resurrection.7621

    7621 [Note Tertullian’s summary of the text, in harmony with the Tripartite philosophy of humanity.]



    Anf-03 v.viii.lvii Pg 8
    1 Thess. iv. 13–; 17 and v. 23.

    So that for the great future there need be no fear of blemished or defective bodies.  Integrity, whether the result of preservation or restoration, will be able to lose nothing more, after the time that it has given back to it whatever it had lost. Now, when you contend that the flesh will still have to undergo the same sufferings, if the same flesh be said to have to rise again, you rashly set up nature against her Lord, and impiously contrast her law against His grace; as if it were not permitted the Lord God both to change nature, and to preserve her, without subjection to a law. How is it, then, that we read, “With men these things are impossible, but with God all things are possible;”7726

    7726


    Treasury of Scriptural Knowledge, Chapter 5

    VERSE 	(23) - 

    Ro 15:5,13,33; 16:20 1Co 14:33 2Co 5:19 Php 4:9 2Th 3:16


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