What exactly is Paul telling us in 1 Thessalonians 4? Is he saying that just like Jesus, people who believe on Jesus will be raised from the dead? That is exactly what Paul is saying. He is also saying that the living who believe on Jesus will be caught up with the dead. The hinge point, as we studied last week, is “if we believe Jesus died and rose up”. If we trust that Jesus died and arose, then we will either be among the dead or the living who will also rise up or be caught up. This is not so far fetched as to believe if Jesus died and rose from the dead, we will also rise, because he did it first. If we are in Christ, we can trust these words. Not only are we to trust them, we are to announce them, summoning others with these words. For those left on the earth after the harpazo there will be no peace or safety.
We have to keep this section in context and overcome an unfortunate chapter break which causes us to separate Paul’s thoughts. In doing this we lack the understanding of a popularized phrase which has been distorted in our time. We also have a connected thought that is separated by verse numbers. Again, this causes us to think these ideas are separate when in fact they should be connected. Let’s dig in.
Paul doesn’t want us to be ignorant or sorrow like those without hope. He tells us that the dead in Christ will rise first and thereafter the living will be seized.
1 Thessalonians 4:17-18 (KJV)
17 Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.
1 Thessalonians 4:17 G1899 Thereupon G1473 we G3588 the G2198 living, G3588 the ones G4035 remaining, G260 together G4862 with G1473 them
1899
ἔπειτα
2198 LSJ Gloss:ζάω to live
Dodson:ζάω I live I live, am alive.
Thayer:
1) to live, breathe, be among the living (not lifeless, not dead)
2) to enjoy real life
2a) to have true life and worthy of the name
2b) active, blessed, endless in the kingdom of God
3) to live i.e. pass life, in the manner of the living and acting
3a) of mortals or character
4) living water, having vital power in itself and exerting the same upon the soul
5) metaph. to be in full vigour
5a) to be fresh, strong, efficient,
5b) as adj. active, powerful, efficacious
ζάω
zaō dzah'-o A primary verb; to live (literally or figuratively) KJV Usage: life (-time), (a-) live (-ly), quick.
4035 Dodson:περιλείπω I leave behind I leave behind; pass: I am left behind, remain, survive.
TBESG:περιλείπομαι to remain
G:V
περι-λείπομαι depon. mid, and pass.,
[in LXX: 2Ch.34:21 A (שָׁאַר ni.),
Refs
2Ma.1:31 Mac 8:14, 4Ma.12:6 Mac 13:18* ;]
to be left remaining, remain over, survive:
Refs
1Th.4:15 4:17 †
(AS)
Thayer:
1) to leave over
2) to remain over, to survive
περιλείπω
perileipō per-ee-li'-po From G4012 and G3007; to leave all around, that is, (passively) survive KJV Usage: remain.
260 LSJ Gloss:ἅμα at once, at the same time
Dodson:ἅμα at the same time, along with at the same time, therewith, along with, together with.
Thayer:
1) at the same time, at once, together prep.
2) together with
For Synonyms see entry G5807
ἅμα
hama ham'-ah A primary particle; properly at the “same” time, but freely used as a preposition or adverb denoting close association KJV Usage: also, and, together, with (-al).
Paul’s previous words from verse 16 are that the “dead in Christ shall rise up first”. He then states thereafter at the beginning of verse 17 and this indicates that verse 16 and 17 are one thought. Epeita is an adverb which modifies the word anistēmi, to rise up. The idea is that after the rising up something else happens. The dead in Christ arise first, thereafter the living that are left behind and are around the earth at the same time will be seized in the clouds. The word perileipō is translated “remaining” and it means “left behind”, but is not the same as the word loipoi, translated “rest” or “remain”, which can also be translated “left behind” (as we saw last week).
If we look at this from the point of view of someone who was stoned and left for dead, who was seized by force into Paradise, and told us he couldn’t talk about what he saw and heard, we are to understand that the dead go on to Paradise and leave the living behind. From a general standpoint, Paradise is a pretty nice place, with Jesus giving the overcomers to eat from the tree of life. The living are the ones who are in misery, living under the god of this world. The living are left behind, as compared to the dead in Christ who are enjoying Paradise.
726 LSJ Gloss:ἁρπάζω to snatch away, carry off
Dodson:ἁρπάζω I seize, snatch, obtain by robbery.
TBESG:ἁρπάζω to seize
G:V
ἁρπάζω
[in LXX chiefly for גָּזַל, טָרַף ;]
to seize, catch up, snatch away, carry off by force: with accusative of thing(s),
Refs
Mat.12:29 13:19, Jhn.10:12, 28-29; τ. βασιλείαν τ. θεοῦ, Mat.11:12; with accusative of person(s),
Refs
Jhn.6:15, Act.8:39 23:10, Ju 23; pass., before ἕως, 2Co.12:2; εἰς,
Refs
2Co.12:4, 1Th.4:17; πρός, Rev.12:5 (cf. δι-, συν-αρπάζω, and see MM, see word).†
(AS)
Thayer:
1) to seize, carry off by force
2) to seize on, claim for one's self eagerly
3) to snatch out or away
ἁρπάζω
harpazō har-pad'-zo From a derivative of G138; to seize (in various applications) KJV Usage: catch (away, up), pluck, pull, take (by force).
138 Dodson:αἱρέω I choose, prefer.
TBESG:αἱρέω to choose
G:V
αἱρέω,
[in LXX for אמר hi., בּחר, etc. ;]
to take; Mid., -ομαι (M, Pr., 158 f.; MM, VGT, see word), to choose:
Refs
Php.1:22, 2Th.2:13, Heb.11:25. (Cf. ἀν-, ἀφ-, δι-, ἐξ-, καθ-, περι-, προ-αιρέω.) †
(AS)
Thayer:
1) to take for oneself, to prefer, choose
2) to choose by vote, elect to office
αἱρέομαι
aihreomai hahee-reh'-om-ahee Probably akin to G142; to take for oneself, that is, to prefer . Some of the forms are borrowed from a cognate ( ἕλλομαι h ellomai ), which is otherwise obsolete KJV Usage: choose. Some of the forms are borrowed from a cognate hellomai, hel-lom-ahee; which is otherwise obsolete.
142 LSJ Gloss:αἴρω to take up, raise, lift up
Dodson: αἴρω I raise, lift up I raise, lift up, take away, remove.
TBESG: αἴρω to take up
G:V
αἴρω,
[in LXX chiefly for נשׂא, also for לקח, etc. ;]
__1. to raise, take up, lift or draw up:
Refs
Jhn.8:59 11:41, Act.27:17, al.
__2. to bear, carry:
Refs
Mat.4:6 16:24, al.
__3. to bear or take away, carry off, remove:
Refs
Mat.21:21, Jhn.19:31, 1Co.5:12 6:15 (see Lft., Notes, 216), al.; of the taking away sin by Christ,
Refs
Jhn.1:29, 1Jn.3:5. (Cf. ἀπ᾽, ἐξ-, ἐπ-, μετ-, συν-, ὑπερ-αίρω). For exx. from π., see MM, VGT, see word)
(AS)
Thayer:
1) to raise up, elevate, lift up
1a) to raise from the ground, take up: stones
1b) to raise upwards, elevate, lift up: the hand
1c) to draw up: a fish
2) to take upon one's self and carry what has been raised up, to bear
3) to bear away what has been raised, carry off
3a) to move from its place
3b) to take off or away what is attached to anything
3c) to remove
3d) to carry off, carry away with one
3e) to appropriate what is taken
3f) to take away from another what is his or what is committed to him, to take by force
3g) to take and apply to any use
3h) to take from among the living, either by a natural death, or by violence
3i) cause to cease
αἴρω
airō ah'ee-ro A primary verb; to lift; by implication to take up or away; figuratively to raise (the voice), keep in suspense (the mind); specifically to sail away (that is, weigh anchor); by Hebraism (compare [H5375]) to expiate sin KJV Usage: away with, bear (up), carry, lift up, loose, make to doubt, put away, remove, take (away, up).
3507 LSJ Gloss:νεφέλη a cloud
Dodson:νεφέλη a cloud.
TBESG:νεφέλη cloud
G:N-F
νεφέλη, -ης, ἡ
(< νέφος), [in LXX chiefly for עָנָן, also for עָב, etc. ;]
a cloud (single and specific as opp. to νεφος, a great indefinite mass of vapour):
Refs
Mat.17:5 24:30 26:64, Mrk.9:7 13:26 14:62, Luk.9:34-35 12:54 21:37, Act.1:9, 1Th.4:17, Ju 12, Rev.1:7 10:1 11:12 14:14-16; of the pillar of cloud in the wilderness (Refs Exo.14:19-20, Psa.105:39, al.): 1Co.10:1-2.†
(AS)
Thayer:
1) a cloud
1a) used of the cloud which led the Israelites in the wilderness
For Synonyms see entry G5866
νεφέλη
nephelē nef-el'-ay From G3509; properly cloudiness, that is, (concretely) a cloud KJV Usage: cloud
3509 LSJ Gloss:νέφος a cloud, mass
Dodson:νέφος a cloud, multitude, great company a cloud; met: a dense crowd, a multitude, great company.
TBESG:νέφος cloud
G:N-N
νέφος, -ους, τό
[in LXX for עָב, שַׁחַק, עָנַן ;]
a mass of clouds, a cloud (cf. νεφέλη); metaph. as in Hom., Hdt., al.), of a dense throng: Heb.12:1.†
(AS)
Thayer:
1) a cloud, a large dense multitude, a throng
1a) used to denote a great shapeless collection of vapour obscuring the heavens as opposed to a particular and definite masses of vapour with some form or shape
1b) a cloud in the sky
For Synonyms see entry G5866
νέφος
nephos nef'-os Apparently a primary word; a cloud KJV Usage: cloud.
It is interesting to note that the word “seized”, harpazō, is a verb derived from the word aihreomai, “to choose”, which is similar to airō to “rise up” or “take away”. There are people living on the earth who will be chosen and taken away. It almost sounds like an alien movie, but with the Bible the criteria is not a mystery. The living who believe that Jesus died and rose up will be redeemed, seized in the clouds, chosen and taken away. Jesus has a coupon or a raincheck with your name on it. The dead in Christ are going to rise up first and then the living will be seized. The dead are not seized. Why? Because they are not under the devil’s control in Paradise. The dead in Christ fulfilled their lives and have overcome, and are now under the authority of Jesus, who has the keys to death and hades. The living in Christ will be seized by force because they are under the devil’s control. Jesus will hand the devil his coupons and forcibly take those who believe that Jesus died and arose off the earth, while the dead are rising up.
The living in Christ are seized by force in the clouds. Clouds can be vapor in the sky, but it can also refer to a great multitude or a crowd, as the great cloud of witnesses mentioned in Hebrews. There will be a great number of people that are taken from Paradise and the earth; and the cloud will be a cloud of witnesses as well. But the living will be gathered, seized in clouds. Think about what this may look like. Jesus set the captives free when he led captivity captive, he brought the captives in Abraham’s Bay to Paradise. From then on, those believing that Jesus died and rose up go to Paradise, just like the malefactor on the cross next to Jesus. All the people who have ever been on the earth and believed in Yahweh, and believed in Jesus the Messiah, are now waiting in Paradise. They will rise and then the living will rise. That is a lot of people. It will certainly look like a crowd in the clouds.
Keep in mind that this is a noisy event. The three sounds that are heard will be a summons or command, the uttered words of an archangel, and a war trumpet. The dead in Christ will be rising and the living in Christ will be seized by force. The people on earth will see it. They will hear it. It might be that their loved ones will be seized right in front of them. Those on earth who remain will come up with an explanation as to why Christian believers were seized, and a disinformation campaign will give the most reasonable explanation; like aliens taking away all of earth’s trouble-makers, those annoying Christians. The devil is pushing an agenda because he wants to keep as many people from the Lord as he can. Meanwhile the living are harpazo’d and meeting the Lord in the air.
1519
εἰς
eis ice A primary preposition; to or into (indicating the point reached or entered), of place, time, or (figuratively) purpose (result, etc.); also in adverbial phrases. KJV Usage: [abundant-] ly, against, among, as, at, [back-] ward, before, by, concerning, + continual, + far more exceeding, for [intent, purpose], fore, + forth, in (among, at unto, -so much that, -to), to the intent that, + of one mind, + never, of, (up-) on, + perish, + set at one again, (so) that, therefore (-unto), throughout, till, to (be, the end, -ward), (here-) until (-to), . . . ward, [where-] fore, with. Often used in composition with the same general import, but only with verbs (etc.) expressing motion (literallyor figuratively.
529 Dodson:ἀπάντησις the act of meeting, to meet the act of meeting, to meet (a phrase seemingly almost technical for the reception of a newly arrived official).
Thayer:
1) to meet one
ἀπάντησις
apantēsis ap-an'-tay-sis From G528; a (friendly) encounter KJV Usage: meet.
109 LSJ Gloss:ἀήρ the lower air, the air
Dodson:ἀήρ air air, the lower air we breathe.
Thayer:
1) the air, particularly the lower and denser air as distinguished from the higher and rarer air
2) the atmospheric region
ἀήρ
aēr ah-ayr' From ἄημι aēmi (to breathe unconsciously, that is, respire; by analogy to blow); “air” (as naturally circumambient)
KJV Usage: air.
Believers in Christ are seized by force in the clouds to go to meet the Lord in the air. We don’t meet the Lord in heaven. We don’t meet the Lord on the earth. We don’t have a friendly encounter with the Lord in a coffee shop. We encounter the Lord in the air. Not just the living in Christ, but all the dead in Christ will be meeting Jesus in the air as well. It is a meeting away from earth. The meeting for all the believers in Christ is in the air.
Jesus does not come to earth. Jesus meets us in the air. Jesus is not walking around the planet. Jesus does not go to Jerusalem. Jesus does not show up announcing who he is. He meets us in the lower air. Why is this important? Because it distinguishes the difference between the Day of the Lord and the harpazo. On the Day of the Lord Jesus comes to earth with his saints to wage war against the devil, the children of wrath, and the heirs of the Nephilim. In contrast, at this time of the harpazo Jesus is not judging the earth. He is not separating the sheep from the goats. He is not establishing his kingdom on the earth. In fact Jesus has not been coronated at this point. Therefore the importance of getting these details correct keeps us from jumbling up events. During this event, the harpazo, there are three sounds that the entire earth will hear as we listed earlier. The dead in Paradise will arise. The living on the earth who believe Jesus died and rose from the dead will be seized into a cloud together with the dead, to meet Jesus in the air.
This event kicks off the tribulation on the earth. Today there is a coordinated plan to eliminate Christians from the earth and from having any influence in society. Imagine what it will be like for the earth to not have any Christians. Imagine how much evil will progress. Imagine how harsh the next seven years will be. This event, the harpazo, the seizing into the clouds, is available to anyone who believes Jesus died and arose. This event is a reward for believing and trusting in His plan. This is not available to anyone who rejects the Lord.
One argument that some people make against Paul’s words is that if God is a loving God then why would he allow people to be tortured in the tribulation? Setting aside the point that people shouldn’t be judging God, think that through. If the whole world has heard about Jesus before this day, then the people that are left on the earth have rejected Him as Messiah. The people left behind during the tribulation made that decision themselves. The Almighty, Most High, Eternal, Heavenly Father is not punishing anyone, the god of this world is. The Living Heavenly Father desires that all men come to Him, but the god of this world is blinding the minds of those who reject the Most High God. Understand this: first people reject Jesus, then their minds’ are blinded, not the other way around.
This time of tribulation is a wake up call to all those who rejected Jesus. Those who have already died while rejecting Jesus are fully aware of their own mistakes at this point and will await the white throne judgment to be judged by their actions on earth. The Heavenly Father wants ALL people to be saved, but he does not force people to make a decision for Him, that is solely our free-will decision. There is no one else to blame, especially not the Heavenly Father and His loving son Jesus, who died to make a way for us to live. If we reject his offer, it is not the Father or the Son’s fault, it is our own fault. There is no special club for people who are practicing Judaism. There is no special dispensation for anyone who “keeps the law” (which we know is impossible as there is no temple). There is no other way to be harpazo’d except to believe that Jesus died and arose. The benefit of receiving this offer is that we will then be with the Lord at all times.
1 Thessalonians 4:17....G2532 and G3779 thus G3842 at all times G4862 with G2962 the Lord G1510.8.4 we shall be.
3779 Dodson:
οὕτωσ
thus, so, in this manner.
Thayer:
1) in this manner, thus, so
οὕτω
houtō hoo'-to Or, before a vowel, οὕτως houtōs hoo'-toce .
From G3778; in this way (referring to what precedes or follows) KJV Usage: after that, after (in) this manner, as, even (so), for all that, like (-wise), no more, on this fashion (-wise), so (in like manner), thus, what.
3842 LSJ Gloss:πάντοτε at all times, always
Dodson:πάντοτε always, at all times always, at all times, ever.
Thayer:
1) at all times, always, ever
πάντοτε
pantote pan'-tot-eh From G3956 and G3753; every when, that is, at all times KJV Usage: always (-s), ever (-more).
4862
σύν
sun soon A primary preposition denoting union; with or together (but much closer than G3326 or G3844), that is, by association, companionship, process, resemblance, possession, instrumentality, addition, etc. KJV Usage: beside, with. In compounds it has similar applications, including completeness .
In this manner of meeting the Lord in the air, after being seized into the clouds, we will always be united with the Lord. There is only one way to be in a union with the Lord, that is to believe that Jesus died and rose up. The Lord will give some of the heirs of Jacob a chance to make him Lord during the millennial kingdom. But the ones believing now will be kings and priests on the earth during that time, therefore the believers’ rewards are given for believing before we see Him. We are to tell people about this.
1 Thessalonians 4:18 Wherefore comfort one another with these words.
1 Thessalonians 4:18 G5620 So then G3870 comfort G240 one another G1722 by G3588 G3056 these words! G3778
3870 LSJ Gloss:παρακαλέω to call to
Dodson:παρακαλέω I summon, entreat, admonish, comfort
(a) I send for, summon, invite, (b) I beseech, entreat, beg, (c) I exhort, admonish, (d) I comfort, encourage, console.
Thayer:
1) to call to one's side, call for, summon
2) to address, speak to, (call to, call upon), which may be done in the way of exhortation, entreaty, comfort, instruction, etc.
2a) to admonish, exhort
2b) to beg, entreat, beseech
2b1) to strive to appease by entreaty
2c) to console, to encourage and strengthen by consolation, to comfort
2c1) to receive consolation, be comforted
2d) to encourage, strengthen
2e) exhorting and comforting and encouraging
2f) to instruct, teach
παρακαλέω
parakaleō par-ak-al-eh'-o From G3844 and G2564; to call near, that is, invite, invoke (by imploration, hortation or consolation) KJV Usage: beseech, call for, (be of good) comfort, desire, (give) exhort (-ation), intreat, pray.
240 LSJ Gloss:ἀλλήλων of one another, to one another, one another
Dodson:ἀλλήλων one another one another, each other.
TBESG:ἀλλήλων one another
G:RefP
ἀλλήλων (genitive pl.), dative -οις, -αις, accusative -ους, -ας, -α (no nom.), recipr. pron.
(< ἄλλος),
of one another, mutually:
Refs
Mat.25:32, Mrk.4:41, Jhn.13:22, al.
(AS)
Thayer:
1) one another, reciprocally, mutually
ἀλλήλων
allēlōn al-lay'-lone Genitive plural from G243 reduplicated; one another. (Sometimes with G3326 or G4314.)KJV Usage: each other, mutual, one another, (the other), (them-, your-) selves, (selves) together [sometimes with G3326 or G4314].
3056
λόγος
logos log'-os From G3004; something said (including the thought); by implication a topic (subject of discourse), also reasoning (the mental faculty) or motive; by extension a computation; specifically (with the article in John) the Divine Expression (that is, Christ)
KJV Usage: account, cause, communication, X concerning, doctrine, fame, X have to do, intent, matter, mouth, preaching, question, reason, + reckon, remove, say (-ing), shew, X speaker, speech, talk, thing, + none of these things move me, tidings, treatise, utterance, word, work.
This verse is an awkward translation. We are to comfort people with the news about the harpazo, yes, but we really are to summon them with this news. We are to call near one to another with this logos. Do we understand this? We are to call people to the Lord with these words. We are to teach this logos. We are to invite people to join in on this event. The devil has distorted this message to the degree that people are made to feel foolish if they believe and agree with Paul’s words. That is exactly what Nimrod did, he made people who believed on Yahweh feel foolish by starting a social campaign against belief in Yahweh. The same disinformation campaign resides in the church regarding the harpazo. Those who speak against the harpazo are neither prophets or spiritual, as Paul’s proof discerns.
We are to invite people into the sheepfold with this logos. We are to summon each other with these words. We are to invoke people to come near to Jesus with this subject. If one believes that Jesus died and rose again, it is not a stretch to believe that he will summon the dead and the living in Christ from the air, seizing the living from off the earth into the clouds. The same way that Jesus went up into the clouds he will call us and forcibly take us up into the clouds.
1 Thessalonians 5:1-11 (KJV)
1 But of the times and the seasons, brethren, ye have no need that I write unto you.
1 Thessalonians 5:1 G4012 But concerning G1161 G3588 the G5550 times G2532 and G3588 the G2540 seasons, G80 brethren, G3756 [2no G5532 3need G2192 1You have G1473 5to you G1125 4to be written],
1161 TBESG:δέ but/and
G:Conj
δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle;
5550
χρόνος
chronos khron'-os Of uncertain derivation; a space of time (in genitive case, and thus properly distinguished from G2540, which designates a fixed or special occasion; and from G165, which denotes a particular period) or interval; by extension an individual opportunity; by implication delay KJV Usage: + years old, season, space, (X often-) time (-s), (a) while.
2540
καιρός
kairos kahee-ros' Of uncertain affinity; an occasion, that is, set or proper time KJV Usage: X always, opportunity, (convenient, due) season, (due, short, while) time, a while.
5532 LSJ Gloss:χρεία use, advantage, service
Dodson:χρεία need, necessity, business.
Thayer:
1) necessity, need
2) duty, business
χρεία
chreia khri'-ah From the base of G5530 or G5534; employment, that is, an affair; also (by implication) occasion, demand, requirement or destitution KJV Usage: business, lack, necessary (-ity), need (-ful), use, want.
1125
γράφω
graphō graf'-o A primary verb; to “grave”, especially to write; figuratively to describe
KJV Usage: describe, write (-ing, -ten).
This is an unfortunate place for a chapter break. The word “but” is a conjunction, like the word “and”. It connects two thoughts. In connecting the last thought of summoning and inviting people with this logos, we are also not to be concerned about times and seasons. It could read: ‘And in respect to the general time, the right time, or the occasion, brothers in Christ, you have no advantage, need, or necessity, of anything written.” Paul recognizes the big question, what day will the harpazo occur? Instead Paul says don’t worry about it. Why? Because they already know about the Day of the Lord. They know that the day that Jesus comes to the earth with his saints will come as a surprise. But the harpazo is not about chronos or kairos. It is about the number of people being completed.
1 Thessalonians 5:2 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.
1 Thessalonians 5:2 G1473 [3yourselves G1063 1for G199 5exactly G1492 2you 4know] G3754 that G3588 the G2250 day G2962 of the Lord G5613 [3as G2812 4a thief G1722 5in G3571 6 the night G3779 1so G2064 2comes].
199 Dodson:ἀκριβῶσ carefully, exactly, strictly carefully, exactly, strictly, distinctly.
Thayer:
1) exactly, accurately, diligently
ἀκριβῶς
akribōs ak-ree-boce' Adverb from the same as G196; exactly KJV Usage: circumspectly, diligently, perfect (-ly).
2250 LSJ Gloss:ἡμέρα day
Dodson:ἡμέρα a day a day, the period from sunrise to sunset.
Thayer:
1) the day, used of the natural day, or the interval between sunrise and sunset, as distinguished from and contrasted with the night
1a) in the daytime
1b) metaph., "the day" is regarded as the time for abstaining from indulgence, vice, crime, because acts of the sort are perpetrated at night and in darkness
2) of the civil day, or the space of twenty four hours (thus including the night)
2a) Eastern usage of this term differs from our western usage. Any part of a day is counted as a whole day, hence the expression "three days and three nights" does not mean literally three whole days, but at least one whole day plus part of two other days.
3) of the last day of this present age, the day Christ will return from heaven, raise the dead, hold the final judgment, and perfect his kingdom
4) used of time in general, i.e. the days of his life.
ἡμέρα
hēmera hay-mer'-ah Feminine (with G5610 implied) of a derivative of ἧμαι hēmai (to sit; akin to the base of G1476) meaning tame, that is, gentle; day, that is, (literally) the time space between dawn and dark, or the whole 24 hours (but several days were usually reckoned by the Jews as inclusive of the parts of both extremes); figuratively a period (always defined more or less clearly by the context) KJV Usage: age, + alway, (mid-) day (by day, [-ly]), + for ever, judgment, (day) time, while, years.
2812 LSJ Gloss:κλέπτης a thief
Dodson:κλέπτης a thief.
Thayer:
1) an embezzler, pilferer
1a) the name is transferred to false teachers, who do not care to instruct men, but abuse their confidence for their own gain
For Synonyms see entry G5856
κλέπτης
kleptēs klep'-tace From G2813; a stealer (literally or figuratively) KJV Usage: thief.
3571 LSJ Gloss:νύξ the night-season
Dodson:νύξthe night, night-time.
Thayer:
1) night
2) metaph. the time when work ceases
2a) the time of death
2b) the time for deeds of sin and shame
2c) the time of moral stupidity and darkness
2d) the time when the weary and also the drunken give themselves up to slumber
νύξ
nux noox A primary word; “night” (literally or figuratively) KJV Usage: (mid-) night.
They know all about the Day of the Lord because Jesus and the Prophets have already taught about that time. They know the exact details of the surprise of that day coming like a thief at midnight. That day comes after the harpazo by around seven years. They/we don’t need to know the exact day, season, or hour, of the harpazo. If we were told, then the devil would also know. If the devil knows, the devil will persecute people on earth even more. This secret mystery is part of the time frame that we live in. Remember that the devil is sporting with people. The devil is trying to trip people up. But there is a secret mystery that he was not aware of. There is a number, as Paul states in Romans. We don’t know the number. Whatever that number is, when it is reached then the harpazo will occur. Somewhere around seven years later the Day of the Lord will come.
Oddly the rulers left behind on the earth will cry out “peace and safety”. What do you suppose they are going to say “peace and safety” in reference to? Could it be the event of the harpazo which will start the seven years of the wrath of the Lamb and the wrath of the Father? Could it be a phrase to calm the masses before the Day of the Lord? If we keep the section of 1 Thessalonians 4:13 through 5:11 as one continuous thought we see the obvious declaration of peace and security refers back to the event of the harpazo.
1 Thessalonians 5:3 For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.
1 Thessalonians 5:3 G3752 For whenever G1063 G3004 they should say, G1515 Peace G2532 and G803 safety, G5119 then G160 sudden G1473 [2sets upon them G2186 G3639 1ruin],
1515 LSJ Gloss:εἰρήνη peace, time of peace
Dodson:εἰρήνη peace, peace of mind peace, peace of mind; invocation of peace a common Jewish farewell, in the Hebraistic sense of the health (welfare) of an individual.
Thayer:
1) a state of national tranquillity
1a) exemption from the rage and havoc of war
2) peace between individuals, i.e. harmony, concord
3) security, safety, prosperity, felicity, (because peace and harmony make and keep things safe and prosperous)
4) of the Messiah's peace
4a) the way that leads to peace (salvation)
5) of Christianity, the tranquil state of a soul assured of its salvation through Christ, and so fearing nothing from God and content with its earthly lot, of whatsoever sort that is
6) the blessed state of devout and upright men after death
εἰρήνη
eirēnē i-rah'-nay Probably from a primary verb εἴρω eirō (to join); peace (literally or figuratively); by implication prosperity KJV Usage: one, peace, quietness, rest, + set at one again.
803 LSJ Gloss:ἀσφάλεια security against stumbling
Dodson:ἀσφάλεια safety, security, reliability
safety, security, reliability, firmness.
Thayer:
1) firmness, stability
2) certainty, undoubted truth
3) security from enemies and dangers, safety
ἀσφάλεια
asphaleia as-fal'-i-ah From G804; security (literally or figuratively) KJV Usage: certainty, safety.
5119 LSJ Gloss:τότε at that time, then
Dodson:τότε then then, at that time.
Thayer:
1) then
2) at that time
τότε
tote tot'-eh From (the neuter of) G3588 and G3753; the when, that is, at the time that (of the past or future, also in consecution) KJV Usage: that time, then.
160 LSJ Gloss:αἰφνίδιος unforeseen, sudden
Dodson:αἰφνίδιος unexpected, sudden.
Thayer:
1) unexpected, sudden, unforeseen
αἰφνίδιος
aiphnidios aheef-nid'-ee-os From a compound of G1 (as a negative particle) and G5316 (compare G1810), (meaning non apparent); unexpected, that is, (adverbially) suddenly KJV Usage: sudden, unawares.
3639 LSJ Gloss:ὄλεθρος ruin, destruction, death
Dodson:ὄλεθρος ruin, doom, destruction ruin, doom, destruction, death.
Thayer:
1) ruin, destroy, death
1a) for the destruction of the flesh, said of the external ills and troubles by which the lusts of the flesh are subdued and destroyed
ὄλεθρος
olethros ol'-eth-ros
From ὄλλυμι ollumi a primary word (to destroy; a prolonged form); ruin, that is, death, punishment KJV Usage: destruction.
This has been a misused phrase, one which the devil has taken liberties to confuse Christians. Let’s dig a bit here.
Peace is not simply serenity, but can be a public “peace” as in freedom from war, or a spiritual peace as from Christ’s kingdom. What if the deception announced to the masses remaining on the earth after the harpazo is to not fear, that the world is not under an invasion, instead this is the beginning of the kingdom of “god” on the earth. Would the rulers say something like this: ‘All those left on the earth are chosen to start the new kingdom.’ In the one sense it is the kingdom of the god of this world, the devil, but the confirmation comes shortly after the harpazo as Paul tells us the son of perdition goes into the holy of holies and comes out claiming he is “god”. Some will be fooled because he obviously didn’t die after going into the holy of holies.
Safety is security. The devil has to have a plan to calm the masses. Remember that this will be a worldwide, noisy, event. It will not be a secret that the living in Christ have been taken off the earth. People will be in fear. There will be anxiety. There will be questions. There will be mourning. Whatever the concocted story is, it will involve telling those who are left after the harpazo that there is peace and security, no need to fear. But when the world rulers claim this, there will be sudden unexpected death. Why? Because real peace will be taken off the earth. The events of the horsemen, taking peace off the earth will start the cycle of death and ruin.
If we remember our numbers, and remember our study of the Book of Revelation, we will remember that the harpazo sets in motion a series of events. It will be like the pains of labor.
1 Thessalonians 5:3… G5618 as if G3588 the G5604 pangs G3588 to the one G1722 [2in G1064 3 the womb G2192 1having one]; G2532 and G3766.2 in no way G1628 should they flee from it .
5604 Dodson:ὠδίν the pain of childbirth, severe agony
the pain of childbirth, acute pain, severe agony, a snare.
Thayer:
1) the pain of childbirth, travail pain, birth pangs
2) intolerable anguish, in reference to the dire calamities precede the advent of the Messiah
ὠδίν
ōdin o-deen' Akin to G3601; a pang or throe, especially of childbirth KJV Usage: pain, sorrow, travail.
1064 LSJ Gloss:γαστήρthe paunch, belly
Dodson:γαστήρ the womb, stomach, to be pregnant the womb, stomach; of a woman: to be with child (lit: to have [a child] in the belly).
Thayer:
1) the belly
2) the womb
3) the stomach
3a) a glutton, gormandiser, a man who is as it were all stomach
γαστήρ
gastēr gas-tare' Of uncertain derivation; the stomach; by analogy the matrix; figuratively a gourmand KJV Usage: belly, + with child, womb.
1628 LSJ Gloss:ἐκφεύγω to flee out
Dodson:ἐκφεύγω I flee out, away, I escape I flee out, away, escape; with an acc: I escape something.
Thayer:
1) to flee out of, flee away
1a) to seek safety in flight
1b) to escape
ἐκφεύγω
Once the contractions of the matrix begin, fruition is inescapable. Once the advent of birthing begins there is no stopping it. Once the harpazo occurs there will be no fleeing from what follows. The harpazo sets off a chain of events that the people on earth cannot escape. This is why we are supposed to invite people with this logos. This is why we are supposed to talk about the harpazo without shame or fear. We are to recognize the need to speak up regarding this event.
When the Christians leave earth there will be chaos in those countries with the largest Christian populations. If the currently reckoned numbers are correct, in the United States of America there will be one in every four homes left occupied, while three of every four homes will be unoccupied. Look around your city or town and imagine 75% of the people gone. How will your region look? If you are not here because you believe that Jesus died and rose from the dead, then you will not have sorrow like those who have no hope. You are not ignorant about the future, you are now educated. This is what Paul wants us to communicate. This is the information that gives us hope. The harpazo, the seizing by force of the living in Christ to the clouds will not be a secret event, as if the people on earth didn’t experience the departure of the Body of Christ. They will need an explanation. They will need to be told that there is peace and safety. They will then experience ruin on the earth.
Paul tells us that our Heavenly Father did not establish or ordain believers in Christ for wrath which is why we will not be part of the wrath to come. More on that next week.
