1 Thessalonians 4:5

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1 Thessalonians 4:5 in Multiple Translations

Berean Standard Bible BSB

not in lustful passion like the Gentiles who do not know God;

King James Version KJV

Not in the lust of concupiscence, even as the Gentiles which know not God:

American Standard Version ASV

not in the passion of lust, even as the Gentiles who know not God;

Bible in Basic English BBE

Not in the passion of evil desires, like the Gentiles, who have no knowledge of God;

Free Bible Version FBV

not indulging passionate lust like the heathen who have no knowledge of God.

Geneva Bible 1599 GNV

And not in the lust of concupiscence, euen as the Gentiles which know not God:

Young's Literal Translation YLT

not in the affection of desire, as also the nations that were not knowing God,

World English Bible WEB

not in the passion of lust, even as the Gentiles who don’t know God,

Noah Webster Bible WBS

Not in the lust of concupiscence, even as the Gentiles who know not God:

Douay-Rheims 1899 DRV

Not in the passion of lust, like the Gentiles that know not God:

Translation for Translators T4T

You must not lustfully desire to do immoral acts as unbelievers [MTY] do who do not obey God.

Plain English Version PEV

Don’t be like people that don’t know God. They just want to sleep with anybody and do the wrong thing with them. That is what they want to do, and they are always thinking about it. They don’t try to stop themselves. Don’t be like that.

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Berean Amplified Bible — 1 Thessalonians 4:5

BAB

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1 Thessalonians 4:5 Interlinear (Deep Study)

BIB

GRK μη εν παθει επιθυμιας καθαπερ και τα εθνη τα μη ειδοτα τον θεον

μη mē G3361 not Particle-N

εν en G1722 in/on/among Prep

παθει pathos G3806 passion Noun-DSN

επιθυμιας epithumia G1939 desire Noun-GSF

καθαπερ kathaper G2509 just as Adv

και kai G2532 and Conj

τα ho G3588 the/this/who Art-NPN

εθνη ethnos G1484 Gentiles Noun-NPN

τα ho G3588 the/this/who Art-NPN

μη mē G3361 not Particle-N

ειδοτα eidō G1492 to perceive: see Verb-RAP-NPN

τον ho G3588 the/this/who Art-ASM

θεον theos G2316 God Noun-ASM

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Greek Word Reference — 1 Thessalonians 4:5

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

Definition: μή, subjective negative particle, used where the negation depends on a condition or hypothesis, expressed or understood, as distinct from οὐ, which denies absolutely. μή is used where one thinks a thing is not, as distinct from an absolute negation. As a general rule, οὐ negatives the indic, μή the other moods, incl, ptcp. [In LXX for אֵין ,אַיִן ,אַל ] __I. As a neg. adv., not; __1. with ref. to thought or opinion: Jhn.3:18, Tit.1:11, 2Pe.1:9. __2. In delib. questions, with subjc. (M, Pr., 185): Mrk.12:14, Rom.3:8. __3. In conditional and final sentences, after εἰ, ἐάν, ἄν, ἵνα, ὅπως: Mat.10:14, Mrk.6:11 12:19, Luk.9:5, Jhn.6:50, Rom.11:25, al. __4. C. inf. (see M, Pr., 234f., 239, 255), __(a) after verbs of saying, etc.: Mat.2:12 5:34, Mrk.12:18, Act.15:38, Rom.2:21, al.; __(b) with artic. inf.: after a prep., Mat.13:5, Mrk.4:5, Act.7:19, 1Co.10:6, al.; without a prep., Rom.14:13, 2Co.2:1, 13 1Th 4:6; __(with) in sentences expressing consequence, after ὥστε: Mat.8:28, Mrk.3:20, 1Co.1:7, 2Co.3:7, al. __5. C. ptcp. (see M, Pr., 231f., 239), in hypothetical references to persons of a certain character or description: Mat.10:28 12:30, Luk.6:49, Jhn.3:18, Rom.4:5, 1Co.7:38, 1Jn.3:10, al.; where the person or thing being definite, the denial is a matter of opinion: Jhn.6:64, 1Co.1:28 4:7, 18, 2Co.5:21, al.; where the ptcp. has a concessive, causal or conditional force, if, though, because not: Mat.18:25, Luk.2:45, Jhn.7:49, Act.9:26, Rom.2:14 5:13, 2Co.3:14, Gal.6:9, Ju 5; where the ptcp. has a descriptive force (being such as), not: Act.9:9, Rom.1:28, 1Co.10:33, Gal.4:8, Heb.12:27, al. __6. μή prohibitive, in indep. sentences, __(a) with subjc. praes., 1 of person(s) pl.: Gal.5:26 6:9, 1Th.5:6, 1Jn.3:18; __(b) with imperat. praes., usually where one is bidden to desist from what has already begun (cf. M, Pr., 122ff.): Mat.7:1, Mrk.5:36, Luk.6:30, Jhn.2:16 5:45, Act.10:15, Rom.11:18, Jas.2:1, Rev.5:5, al.; __(with) forbidding that which is still future: with imperat. aor., 3 of person(s), Mat.24:18, Mrk.13:15, Luk.17:31, al.; with subjc. aor., 2 of person(s), Mat.3:9 10:26, Mrk.5:7, Luk.6:29, Jhn.3:7, Rom.10:6, al.; __(d) with optative, in wishes: 2Ti.4:16 (LXX); μὴ γένοιτο (see M, Pr., 194; Bl., §66, 1), Luk.20:16, Rom.3:3, al.; μή τις, Mrk.13:5, al. __II. As a conj., __1. after verbs of fearing, caution, etc., that, lest, perhaps (M, Pr., 192f.): with subjc. praes., Heb.12:15; with subjc. aor., Mat.24:4, Mrk.13:5, Luk.21:8, Act.13:40, Gal.5:15, al.; ὅρα μή (see M, Pr., 124, 178), elliptically, Rev.19:10 22:9; with indic, fut. (M, Pr., l.with), Col.2:8. __2. in order that not: with subjc. aor., Mrk.13:36, 2Co.8:20 12:6. __III. Interrogative, in hesitant questions (M, Pr., 170), or where a negative answer is expected: Mat.7:9, 10, Mrk.2:19, Jhn.3:4, Rom.3:3 10:18, 19, 1Co.1:13, al.; μή τις, Luk.22:35, al.; before οὐ (Rom.10:17, al. in Pl.), expecting an affirm, ans.; οὐ μή, Luk.18:7, Jhn.18:11. __IV. οὐ μή as emphatic negation (cf. M, Pr., 188, 190ff.; Bl. §64, 5), not at all, by no means: with indic, fut., Mat.16:22, Jhn.6:35, Heb.10:17, al.; with subjc. aor., Mat.24:2, Mrk.13:2, Luk.6:37, Jhn.13:8, 1Co.8:13, al. (AS)

Usage: Occurs in 910 NT verses. KJV: any but (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor, (can-)not, nothing, that not, un(-taken), without See also: 1 Corinthians 1:7; 1 Peter 2:16; 1 Peter 1:8.

εν en G1722 "in/on/among" Prep

This word is a preposition that means in, on, or among something. It's used in many places, like Matthew 7:3 and Luke 7:37, to describe a location or relationship. It can also mean by, with, or during.

Definition: ἐν, prep, (the most frequently of all in NT), with dative (= Heb. בְּ, Lat. in, with abl.). __I. Of place, with dative of thing(s), of person(s), in, within, on, at, by, among: ἐν τ. πόλει, Luk.7:37; τ. οφθαλμῷ, Mat.7:3; τ. κοιλίᾳ, Mat.12:40; τ. ὄρει, 2Pe.1:18; τ. θρόνῳ, Rev.3:21; τ. δεξιᾷ τ. θεοῦ, Rom.8:34; ἐν ἡμῖν Abbott-Smith has ὑμῖν., Luk.1:1; of books, ἐν τ. βιβλίῳ, Gal.3:10; τ. νόμῳ, Mat.12:5, al.; ἐν τοῖς τ. Πατρός, in my Father's house (RV; cf. M, Pr., 103), Luk.2:49; trop., of the region of thought or feeling, ἐν τ. καρδίᾳ (-αις), Mat.5:28, 2Co.4:6, al.; τ. συνειδήσεσιν, 2Co.5:11; after verbs of motion, instead of εἰς (constructio praegnans, a usage extended in late Gk. beyond the limits observed in cl.; cf. Bl., §41, 1; M, Th., 12), ἀποστέλλω . . . ἐν, Mat.10:16. δέδωκεν ἐν τ. χειρί (cf. τιθέναι ἐν χερσί, Hom., Il., i, 441, al.), Jhn.3:35; id. after verbs of coming and going (not in cl.), εἰσῆλθε, Luk.9:46; ἐξῆλθεν, Luk.7:17. __II. Of state, condition, form, occupation, etc.: ἐν ζωῇ, Rom.5:10; ἐν τ. θανάτῳ, 1Jn.3:14; ἐν πειρασμοῖς, 1Pe.1:6; ἐν εἰρήνῃ, Mrk.5:25; ἐν δόξῃ, Php.4:19; ἐν πραΰτητι, Jas.3:13; ἐν μυστηρίῳ, 1Co.2:7; ἐν τ. διδαχῇ, Mrk.4:2; of a part as contained in a whole, ἐν τ. ἀμπέλῳ, Jhn.15:4; ἐν ἑνὶ σώματι, Rom.12:4; of accompanying objects or persons (simple dative in cl.), with, ἐν αἵματι, Heb.9:25; ἐν δέκα χιλιάσιν, Luk.14:31 (cf. Ju 14, Act.7:14); similarly (cl.), of clothing, armour, arms, ἐν στολαῖς, Mrk.12:38; ἐν ἐσθῆτι λαμπρᾷ, Jas.2:2; ἐν μαξαίρῃ, Luk.22:49; ἐν ῥάβδῳ, 1Co.4:21 (cf. ἐν τόξοις, Xen., Mem., 3, 9, 2); of manner (cl.), ἐν τάχει (= ταχέως), Luk.18:8 (cf. Bl., §41, 1); of spiritual influence, ἐν πνεύματι, Rom.8:9; ἐν π. ἀκαθάρτῳ, Mrk.1:23; of the mystical relation of the Christian life and the believer himself, to God and Christ (cf. ICC, Ro., 160f.; Mayor on Ju 1; M, Pr., 103): ἐν Χριστῷ, Rom.3:24, 6:11, 1Co.3:1, 4:10, 2Co.12:2, Gal.2:17, Eph.6:21, Col.4:7, 1Th.4:16, al. __III. Of the agent, instrument or means (an extension of cl. ἐν of instr.—see LS, see word Ill—corresponding to similar use of Heb. בְּ), by, with: ἐν ὑμῖν κρίνεται ὁ κόσμος (= cl. παρά, C. dative), 1Co.6:2; ἐν τ. ἄρχοντι τ. δαιμονίων, Mat.9:34; ἐν αἵματι, Heb.9:22; ἐν ὕδατι, Mat.3:11, al.; ἐν μαχαίρᾳ ἀποκτενεῖ (cf. the absol. ἐν μ., ἐν ῥάβδῳ, supr., II, which some would classify here), Rev.13:10 (cf. 6:8). Allied to this usage and distinctly Semitic are the following: ἠγόρασας . . . ἐν τ. αἵματι σου (cf. BDB, see word בְּ, III, 3), Rev.5:9; ὁμολογεῖν ἐν (= Aram. אודי בּ; cf. McNeile on Mt, I.with; M, Pr., 104), Mat.10:32, Luk.12:8; ὀμνύναι ἐν (= cl. accusative, so Jas.5:12), Mat.5:34, al.; also at the rate of, amounting to, Mrk.4:8 (WH; vv. ll., εἰς, ἒν), Act.7:14 (LXX). __IV. Of time, __(a) in or during a period: ἐν τ. ἡμέρᾳ (νυκτί), Jhn.11:9, al.; ἐν σαββάτῳ, Mat.12:2, al.; ἐν τῷ μεταξύ, meanwhile, Jhn.4:31; __(b) at the time of an event: ἐν τ. παρουσίᾳ, 1Co.15:23; ἐν τ. ἀναστάσει, Mat.22:28; __(with) with art. inf., __(α) present (so sometimes in cl., but not as in NT = ἕως; V. M, Pr., 215), while: Mat.13:4, Mrk.6:48, Gal.4:18, al.; __(β) aor., when, after: Luk.9:36, al.; __(d) within (cl.): Mat.27:40, __V. In composition: (1) meaning: (a) with adjectives, it signifies usually the possession of a quality, as ἐνάλιος, ἐν́δοξος; (b) with verbs, continuance in (before ἐν) or motion into (before εἰς), as ἐμμένω, ἐμβαίνω. (ii) Assimilation: ἐν becomes ἐμ- before β, μ, π, φ, ψ; ἐγ- before γ, κ, ξ, χ; ἐλ- before λ. But in the older MSS of NT, followed by modern editions, assimilation is sometimes neglected, as in ἐνγράφω, ἐγκαινίζω, etc. (AS)

Usage: Occurs in 2120 NT verses. KJV: about, after, against, + almost, X altogether, among, X as, at, before, between, (here-)by (+ all means), for (… sake of), + give self wholly to, (here-)in(-to, -wardly), X mightily, (because) of, (up-)on, (open-)ly, X outwardly, one, X quickly, X shortly, (speedi-)ly, X that, X there(-in, -on), through(-out), (un-)to(-ward), under, when, where(-with), while, with(-in) See also: 1 Corinthians 1:2; 1 Corinthians 15:17; 1 Peter 1:2.

παθει pathos G3806 "passion" Noun-DSN

A strong emotion or passion, often referring to lust or inordinate desire, as seen in Colossians 3:5 and Romans 1:26.

Definition: πάθος, -ους, τό (πάιτχω), [in LXX: Job.30:31 (אֵבֶל), Pro.25:20, and very frequently in (4Ma.1:1 n, al.)* ;] like πάθημα; __1. that which befalls one, that which one suffers __2. a passive emotion or affection (esp. of violent emotion), a passion, passionate desire; in NT always in bad sense: Col.3:5; π. ἀτιμίας, Rom.1:26; π. ἐπιθυμίας, 1Th.4:5.† SYN.: π. = πάθημα, exc. that πάθημα is the more concrete and particular. In NT usage, π. represents the passive, ungoverned aspect of evil desire, as opposite to ἐπιθυμία, which is the active and also the more comprehensive term (see Tr., Syn., LXXxvii); cf. also ὄρεξις (AS)

Usage: Occurs in 3 NT verses. KJV: (inordinate) affection, lust See also: 1 Thessalonians 4:5; Colossians 3:5; Romans 1:26.

επιθυμιας epithumia G1939 "desire" Noun-GSF

This word means a strong desire or longing, often for something forbidden, as seen in Luke 22:15 and Romans 7:7-8. It can describe a passion or craving that can lead to sin or destruction.

Definition: ἐπιθυμία, -ας, ἡ (έπιθυμέω), [in LXX chiefly for תַּאֲוָה, אָוָה; also for חֶמֶד, etc. ;] desire, longing: Luk.22:15 (see: ἐπιθυμέω), Php.1:23, 1Th.2:17, Rev.18:14; p1., Mrk.4:19; esp. with ref. to forbidden things, desire, lust (Vg., concupiscentia): Rom.7:7-8, Jas.1:14-15, 2Pe.1:4; pl., Gal.5:24, 1Ti.6:9, 2Ti.2:22 4:3, 1Pe.1:14 4:2; πάθος ἐπιθυμίας, 1Th.4:5; ἐ. κακή, Col.3:5; with genitive, μιασμοῦ, 2Pe.2:10 (see Mayor, in l); τ. καρδιῶν, Rom.1:24; τ. κόσμου (aroused by the world), 1Jn.2:17; τ. σώματος, Rom.6:12; τ. ἀπάτης, Eph.4:22 (see ICC, in l); τ. σαρκός, 1Jn.2:16, 2Pe.2:18 (without art.), Gal.5:16; τ. ὀφθαλμῶν, 1Jn.2:16; σαρκικαὶ ἐ., 1Pe.2:11 (cf. 4Ma.1:32); κοσμικαί, Tit.2:12; εἰς ἐπιθυμίας, Rom.13:14; ποιεῖν τὰς ἐ., Jhn.8:44; ὑπακούειν ταῖς ἐ., Rom.6:12; δουλεύειν, ἄγεσθαι, ἐπιθυμίαις, Tit.3:3, 2Ti.3:6; πορεύειθαι ἐν ἐ., 1Pe.4:3; κατά, Ju 16 18, 2Pe.3:3; ἀναστρέφεσθαι ἐν ταῖς ἐ., Eph.2:3.† SYN.: πάθος (which see), ὄρεξις (AS)

Usage: Occurs in 37 NT verses. KJV: concupiscence, desire, lust (after) See also: 1 John 2:16; Ephesians 4:22; 1 Peter 1:14.

καθαπερ kathaper G2509 "just as" Adv

This word means just as or exactly like, used for comparisons. It's found in Romans, 1 and 2 Corinthians, and other letters to show similarities or equalities.

Definition: καθάπερ (for καθ᾽ ἅπερ = καθά) adv., [in LXX for אֲשֶׁר, Gen.12:4, Exo.7:6, al. ;] just as, even as: Rom.3:4 4:6 9:13 10:15 11:8 12:4, 1Co.10:10 12:12, 2Co.1:14 3:13 3:18 8:11, 1Th.2:11 3:6 3:12 4:6, Heb.4:2.† (AS)

Usage: Occurs in 13 NT verses. KJV: (even, as well) as See also: 1 Corinthians 12:12; 2 Corinthians 3:13; Hebrews 4:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τα ho G3588 "the/this/who" Art-NPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

εθνη ethnos G1484 "Gentiles" Noun-NPN

This word means a nation or people, often referring to non-Jewish people. In Matthew 21:43 and Acts 10:35, it describes the Gentiles or nations.

Definition: ἔθνος, -ους, τό, [in LXX chiefly for עַם ,גּוֹי ;] __1. a multitude, a company, whether of beasts or men (Hom.). __2. a nation, people: Mat.21:43 24:7, Mrk.13:8, Luk.22:25, Act.10:35, al.; in sing., of the Jewish people, Luk.7:5 23:2, Jhn.11:48, 50-53 18:35, Act.10:22 24:3, 10 26:4 28:19. __3. In pl., as in OT, τὰ ἔ. (like Heb. הַגּוֹיִם), the nations, as distinct from Israel, Gentiles: Mat.4:15 6:32, Act.26:17, Rom.3:29 11:11 15:10, Gal.2:8, al.; of Gentile Christians, Rom.11:13 15:27 16:4, Gal.2:12, 14, Eph.3:1. SYN.: λαός (see DCG, ii, 229; Cremer, 226). (AS)

Usage: Occurs in 153 NT verses. KJV: Gentile, heathen, nation, people See also: 1 Corinthians 5:1; John 11:52; 1 Peter 2:9.

τα ho G3588 "the/this/who" Art-NPN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

μη mē G3361 "not" Particle-N

Not is a word used to show that something is not true or is not happening, like in phrases that say 'lest' or 'God forbid', as seen in various parts of the New Testament.

ειδοτα eidō G1492 "to perceive: see" Verb-RAP-NPN

This verb means to see or perceive, used in the Bible to describe spiritual awareness or insight. In Matthew 25:13 and John 10:4, it refers to recognizing God's presence or will. The verb is often used to encourage believers to seek spiritual understanding and discernment.

Definition: οἶδα, (from same root as εἶδον, which see), [in LXX chiefly for ידע ;] pf. with present meaning (plpf. as impf.; on irregular tense-forms, see App.), to have seen or perceived, hence, to know, have knowledge of: with accusative of thing(s), Mat.25:13, Mrk.10:19, Jhn.10:4, Rom.7:7, al.; with accusative of person(s), Mat.26:72, Jhn.1:31, Act.3:16, al.; τ. θεόν, 1Th.4:5, Tit.1:16, al.; with accusative and inf., Luk.4:41, al.; before ὅτι, Mat.9:6, Luk.20:21, Jhn.3:2, Rom.2:2 11:2, al.; before quaest. indir., Mat.26:70, Jhn.9:21, Eph.1:18, al.; with inf., to know how (cl.), Mat.7:11, Luk.11:13, Php.4:12, 1Th.4:4, al.; in unique sense of respect, appreciate: 1Th.5:12 (but see also ICC on 1Th.4:4). SYN.: see: γινώσκω. (AS)

Usage: Occurs in 295 NT verses. KJV: be aware, behold, X can (+ not tell), consider, (have) know(-ledge), look (on), perceive, see, be sure, tell, understand, wish, wot See also: 1 Corinthians 1:16; Acts 26:27; 1 Peter 1:8.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεον theos G2316 "God" Noun-ASM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

Study Notes — 1 Thessalonians 4:5

Show Verse Quote Highlights

Context
Cross References
1 Thessalonians 4:5 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on 1 Thessalonians 4:5
Jamieson-Fausset-Brown on 1 Thessalonians 4:5
Matthew Poole's Commentary on 1 Thessalonians 4:5
Trapp's Commentary on 1 Thessalonians 4:5
Ellicott's Commentary on 1 Thessalonians 4:5
Adam Clarke's Commentary on 1 Thessalonians 4:5
Cambridge Bible on 1 Thessalonians 4:5
Barnes' Notes on 1 Thessalonians 4:5
Whedon's Commentary on 1 Thessalonians 4:5
Sermons on 1 Thessalonians 4:5

Context — Living to Please God

3For it is God’s will that you should be holy: You must abstain from sexual immorality; 4each of you must know how to control his own body in holiness and honor,

5not in lustful passion like the Gentiles who do not know God;

6and no one should ever violate or exploit his brother in this regard, because the Lord will avenge all such acts, as we have already told you and solemnly warned you. 7For God has not called us to impurity, but to holiness.

Cross References

	Reference	Text (BSB)
1	Galatians 4:8	Formerly, when you did not know God, you were slaves to those who by nature are not gods.
2	Acts 17:30–31	Although God overlooked the ignorance of earlier times, He now commands all people everywhere to repent. For He has set a day when He will judge the world with justice by the Man He has appointed. He has given proof of this to everyone by raising Him from the dead.”
3	Ephesians 4:17–19	So I tell you this, and insist on it in the Lord, that you must no longer walk as the Gentiles do, in the futility of their thinking. They are darkened in their understanding and alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts. Having lost all sense of shame, they have given themselves over to sensuality for the practice of every kind of impurity, with a craving for more.
4	2 Thessalonians 1:8	in blazing fire, inflicting vengeance on those who do not know God and do not obey the gospel of our Lord Jesus.
5	Colossians 3:5	Put to death, therefore, the components of your earthly nature: sexual immorality, impurity, lust, evil desires, and greed, which is idolatry.
6	Romans 1:26	For this reason God gave them over to dishonorable passions. Even their women exchanged natural relations for unnatural ones.
7	1 Peter 4:3	For you have spent enough time in the past carrying out the same desires as the Gentiles: living in debauchery, lust, drunkenness, orgies, carousing, and detestable idolatry.
8	1 Corinthians 15:34	Sober up as you ought, and stop sinning; for some of you are ignorant of God. I say this to your shame.
9	Ephesians 2:12	remember that at that time you were separate from Christ, alienated from the commonwealth of Israel, and strangers to the covenants of the promise, without hope and without God in the world.
10	Romans 1:28	Furthermore, since they did not see fit to acknowledge God, He gave them up to a depraved mind, to do what ought not to be done.

1 Thessalonians 4:5 Summary

This verse reminds us that as believers, we should not let our desires control our actions like those who do not know God. Instead, we should live a life that honors God, as seen in 1 Thessalonians 4:4, where we are called to control our own bodies in holiness and honor. By living in a way that is controlled by the Holy Spirit, we can reflect our knowledge of God and live a life that is pleasing to Him, as described in Romans 8:5-8. This means making choices that align with God's will and not following the world's standards, as warned in 1 John 2:15-17.

Frequently Asked Questions

What does it mean to act in 'lustful passion' as mentioned in 1 Thessalonians 4:5?

Acting in lustful passion refers to allowing our desires to control our actions, rather than being guided by God's will, as seen in Ephesians 2:3, where we once followed the desires of our flesh.

How do we know if we are acting like the 'Gentiles who do not know God' in 1 Thessalonians 4:5?

We act like those who do not know God when we disregard His commands and follow the world's standards, as warned in Romans 1:21-25, where it describes the consequences of not acknowledging God.

What is the alternative to acting in lustful passion according to 1 Thessalonians 4:5?

The alternative is to live a life controlled by the Holy Spirit, as described in Galatians 5:16-25, where we are called to walk in the Spirit and not fulfill the desires of the flesh.

How does this verse relate to our daily lives as believers?

This verse reminds us that as believers, we are called to live differently from the world, and our actions should reflect our knowledge of God, as stated in 2 Corinthians 5:17, where we are new creations in Christ.

Reflection Questions

In what areas of my life am I prone to acting in lustful passion, and how can I surrender those areas to God's control?
How can I distinguish between the desires of my flesh and the leading of the Holy Spirit in my daily decisions?
What are some practical ways I can 'know God' more deeply, so that my actions reflect my relationship with Him?
In what ways can I support and encourage my brothers and sisters in Christ to live lives of holiness and honor, as mentioned in the surrounding verses?

Gill's Exposition on 1 Thessalonians 4:5

Not in the lust of concupiscence,.... Or "passion of lust"; for the mere gratifying and indulging of that; for a man so to possess his vessel, is to cherish the sin of concupiscence, the first

Jamieson-Fausset-Brown on 1 Thessalonians 4:5

Not in the lust of concupiscence, even as the Gentiles which know not God: In the lust , [ pathei (G3806)] - 'passion;' such are unconsciously passive slaves of lusts. Which know not God - and so know no better.

Matthew Poole's Commentary on 1 Thessalonians 4:5

Any violence of affection we call passion, whether of love, or anger, or desire, because the soul is passive, or suffers thereby. The Stoics said passions were not incident to a wise man; and: They that are Christ’ s, saith the apostle, have crucified the flesh with the passions and lusts, . And lust is usually taken for all inordinate affection, either with respect to the object or degree; though the Greek word doth signify only desire, and is sometimes taken in a good sense, as ; for, there are good lustings as well as evil, as , the Spirit lusteth against the flesh; but here the word is taken in a bad sense, for the lust of uncleanness, which the apostle here calls the lust of concupiscence. The philosophers distinguish of the affections or passions of the soul, some are irascible, some concupiscible. The former are conversant about evil, to repel it or fly from it; the latter about good, either real or imaginary, to pursue it or embrace it. And the lusts of concupiscence are either of the mind or of the flesh, : here we understand the latter, that fleshly concupiscence that is conversant about women, which if by vessel in the former verse is understood man’ s lawful wife, then he forbids all unchasteness even towards her; if the body, then he forbids all unchaste usage of the body in any kind, or towards any person whatsoever. And, to avoid fornication, he forbids lust that leads to it. Even as the Gentiles which know not God; which the apostle useth as an argument to them: Though ye are Gentiles by nation as well as others, yet not in state, such as know not God. There is a natural knowledge of God, which the apostle speaks of, , which the Gentiles had; and supernatural, which is by the Scriptures; to know the mind, will, nature, decrees, and counsels of God as they are there revealed: and the knowledge of God in Christ; this is meant in the text, and this the Gentiles had not, and therefore no wonder though they followed the lust of concupiscence, they wanted the rule of God’ s word to direct them, and that effectual knowledge of God, and presence of his grace, that would have restrained them from such lust. But these Thessalonians now, since their conversion by the gospel, were come to this knowledge of God, which they had not before, and therefore were not to live as before they did. Knowledge ought to influence our hearts and lives, and to sin against knowledge is the great aggravation of sin, and will make men more inexcusable. But yet where knowledge is wanting what wickedness will not men practise! The Gentiles were alienated from the life of God through the ignorance that was in them, . The Jews crucified Christ, and Saul persecuted the disciples, through ignorance, .

Trapp's Commentary on 1 Thessalonians 4:5

5 Not in the lust of concupiscence, even as the Gentiles which know not God: Ver. 5. Not in the lust of concupiscence] Or, in the disease of lust, that dishonourable disease, Romans 1:26, that wasteth not only the substance of the body, but the honesty and the honour of it.

Ellicott's Commentary on 1 Thessalonians 4:5

(5) Not in the lust of concupiscence, for such a method of using one’s faculties, such an attempt to acquire mastery of vital powers, is really to abandon them altogether to others. This notion is involved in the very word here translated “lust,” which is more often rendered “passion,” and implies something which befalls a man, something done to him: “Not in the helpless passivity of concupiscence” or uncontrolled desire. The Gentiles which know not God.—Mind the punctuation. The readers of the letter were “Gentiles which knew God.” Their brother Thessalonians. are held up to them as melancholy examples of men who are trying in the wrong way to show their power over themselves. Remark that this is not one of the crimes which he alleges against Jews.

Adam Clarke's Commentary on 1 Thessalonians 4:5

Verse 5. Not in the lust of concupiscence] Having no rational object, aim, nor end. Some say, "not like beasts;" but this does not apply as they who use it wish, for the males and females of the brute creation are regular and consistent in their intercourse, and scarcely ever exceed such bounds as reason itself would prescribe to those most capable of observing and obeying its dictates. The Gentiles which know not God] These are the beasts; their own brutes are rational creatures when compared with them. Enough has been said on this subject on Romans 1, and 2: They who wish to see more may consult Juvenal, and particularly his 6th and 9th Satires; and indeed all the writers on Greek and Roman morals.

Cambridge Bible on 1 Thessalonians 4:5

5. not in the lust of concupiscence] Far better, not in the passion of lust (R. V.). The sense of the last verb (to possess) is carried on, with a modified application, into this clause: not (to have it: i.e. your body) in a state of lustful passion. (For the altered meaning of the verb, comp. 1 Corinthians 3:2 : “I gave you milk to drink, not meat”). This condition—the state of one immersed “in” wicked desire—is the opposite of “sanctification and honour.”The word “passion” signifies not so much a violent feeling, as an overpowering feeling, one to which the man so yields himself that he is borne along by evil as if he were its passive instrument; he has lost the dignity of self-rule, and is the slave of his lower appetites. Comp. Romans 7:5, “the passions of sins which wrought in our members;” and Romans 7:20, “It is no longer I that do it, but sin that dwelleth in me.”In such shameful bondage lived the Gentiles which know not God (an O. T. expression, Psalms 79:6, Isaiah 45:4-5; recurring in 2 Thessalonians 1:8, see note). For impurity, often in most abandoned and revolting forms, was a prevailing feature of Pagan life at this time. In Romans 1:24, &c., St Paul speaks of this as a punishment of the heathen world for its wilful ignorance of God: “He gave them up unto passions of dishonour.” Man first denies his Maker; then degrades himself.The God Whom these degraded “Gentiles knew not,” is the “living and true God” of ch. 1 Thessalonians 1:9, to Whom Thessalonian believers had “turned from their idols.” Coming to know Him by His gospel, they had devoted themselves to Him; and so their bodies had been redeemed from vice and dishonour, and the soul had a clean house to live in, a clean vessel to use for holy service.

Barnes' Notes on 1 Thessalonians 4:5

Not in the lust of concupiscence - In gross gratifications. Even as the Gentiles - This was, and is, a common vice among the pagan; see the Acts 15:20 note; Romans 1:29 note; Ephesians 4:17-18 notes,

Whedon's Commentary on 1 Thessalonians 4:5

5. Master your body and use it not in the lust, or passion, of concupiscence, or sensual appetite. This seems to give the balance very decisively in the sense of body.

Sermons on 1 Thessalonians 4:5

	Sermon	Description
	Prayer Life of Paul for the Saints by David Smithers	In this sermon, the speaker emphasizes the importance of being filled with the Spirit of God and having the power to encourage and love others in a practical way. He highlights the
	Of the Knowledge of God. by John Gill	John Gill emphasizes the critical importance of the knowledge of God as foundational to true godliness and experimental religion. He argues that without knowledge of God, there can
	Hebrews 5;13-16 Missionary Conf. by J.M. Davies	In this sermon, the speaker divides the portion of scripture into seven sections. The first section, verses 11 and 12, contains a sharp rebuke for the listeners who are described a
	Jehovah's Witnesses #3 - the Ten Misapplied Texts Pt. 2 (The Watchtower and False Prophesy) by Mike Theule	In this sermon, the speaker discusses the importance of understanding the nature of God. He shares a personal experience of witnessing to a Jehovah's Witness girl who was convinced
	Of the Nature of God. by John Gill	John Gill explores the profound nature of God, emphasizing that while God's essence is incomprehensible to human understanding, it is essential to recognize Him as the ultimate Cre
	Words of Spirit and Life by A.W. Tozer	The preacher delves into the concept of 'phusis' or 'nature' as described in the Bible, highlighting how it refers to the inherent character, essential constitution, and origin of
	Revival on the Isle of Lewis by Duncan Campbell	In this sermon transcript, the speaker shares a powerful testimony of a revival that took place in a parish. The revival began when four young girls, aged 16, prayed for their head