Entirely (3651)(holoteles from hólos = all, the whole, complete + télos = end, consummation) is used only here in the NT and means complete to the end, i.e. absolutely perfect, wholly complete, completely-entirely! Holoteles describes something complete in all its parts, with no part wanting or unsound. It implies entirety and also the idea of completion. Paul asks God that nothing in these saints would escape the sanctifying power (of His Word and His Spirit). Paul is praying that God would sanctify these saints "through and through". Hiebert adds that the basic idea of holoteles... is "wholly attaining the end, reaching the intended goal," hence has the force of no part being left unreached. The prayer is that the divine sanctification may extend to every part of their being, leaving no area untouched by the pervasive power of divine holiness. It is tragically true that "many are satisfied with a partial Christianity; some parts of their life are still worldly" (Lenski) (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996) Denney writes that our... inward life, in all its aspects, is to be sanctified through and through. All our powers of thought and imagination are to be consecrated; unholy thoughts are to be banished; lawless, roving imaginings, suppressed. All our inventiveness is to be used in God’s service. All our affections are to be holy. Our heart’s desire is not to settle on anything from which it would shrink in the day of the Lord Jesus. The fire which He came to cast on the earth must be kindled in our souls, and blaze there till it has burned up all that is unworthy of His love. Our consciences must be disciplined by His word and Spirit, till all the aberrations due to pride and passion and the law of the world have been reduced to nothing, and as face answers face in the glass, so our judgment and our will answer His. (Ibid) AND MAY YOUR SPIRIT AND SOUL AND BODY BE PRESERVED COMPLETE AND WITHOUT BLAME AT THE COMING OF OUR LORD JESUS CHRIST: kai holokleron humon to pneuma kai e psuche kai to soma amemptos en te parousia tou kuriou hemon Iesou Christou teretheie. (3SAPO): (Hebrews 4:12) (1Thes 3:13; 1Corinthians 1:8,9; Ephesians 5:26,27; Philippians 1:6,10; 2:15,16; Colossians 1:22; Jude 1:24) Hiebert observes that... The prayer that they may be wholly sanctified is now carried forward with the petition that they may be preserved in all parts of their being until the return of Christ. Sanctification and preservation go together. (Ibid) Regarding the phrase your spirit and soul and body Hiebert explains that... All three areas (spirit, soul and body) stand in need of the sanctifying and keeping (preserving) power of God. It is a prayer that is applicable only to believers. The three terms are arranged in the order of merit, the highest first. The enumeration begins with that which is highest and purest in man and ends with the outward and material part of man. The divine sanctification begins with the inner and spiritual and reaches down to the outward and material. The precise implication of this threefold enumeration for the essential cure of man has been much debated. (Ibid) The sanctifying work of God includes not only the immaterial part of the believer (spirit and soul), but also the body. Matthew Poole rightly observes that... true sanctification reaches to the whole man - spirit, soul, and body. (Matthew Poole's Commentary on the New Testament) Spirit (4151) (pneuma) describes the immaterial part of the human personality in contrast outward and visible aspects of physical flesh and body (soma).