First Epistle to the Thessalonians

(redirected from 1 Thess.)
Also found in: Dictionary.
Graphic Thesaurus  🔍
Display ON
Animation ON
Legend
Synonym
Antonym
Related
  • noun

Synonyms for First Epistle to the Thessalonians

a New Testament book containing Saint Paul's first epistle to the Thessalonians

References in periodicals archive ?
"The Faithful and the Resurrection (1 Thess. 4:13-18)." Catholic Biblical Quarterly 46 (1984): 274-83.
15:23-26; 1 Thess. 2:19) and inaugurates the vindication of the faithful community, the manifestation of the Lord's day (cf.
25:33-45); the same is true, one can infer, of "basic respect." Finally, its ecclesial ground underscores the fact that Christian life is lived in a community of disciples who to be true to Christ must show "basic respect" for all (but also show "moral esteem" to those living up to Christian standards, like the "saints" of 1 Thess. 3:13).
It is based on the biblical language of being "caught up together with them in the clouds" (1 Thess. 4:17).
For if we believe that Jesus died and rose again, in the same way, through Jesus, God will bring with Him those who have fallen asleep." (1 Thess. 4:13-14).
There is also the exhortation in Saint Paul's letters to "pray without ceasing" (1 Thess. 5:17) as well as Jesus' telling his disciples an entire parable about the "necessity for them to pray always without becoming weary" (Luke 18:1).
Allusion to "holding out against symphyletai, persecutors like their Judean coreligionist victims of the Jews" (1 Thess. 2:14), is no parallel to Acts 17:5, as is shown by a lengthy analysis of the four local phylae to which Paul's converts had belonged (153-65).
He interprets Paul's command to "pray without ceasing" (1 Thess. 5:17) as a call "to live as if everything we say and do is a prayer, calling others to life, to love, and to being," adding that it is "the conscious human intention to relate to the depths of life and love and thereby to be an agent of the creation of wholeness in another."
108-84, somewhat confusingly treated as a subsection of chapter 5) consists of a detailed `semantic field' study (in explicit methodological reliance on Klaus Berger) on the Jewish and Pauline contexts of certain key terms typically found in Paul's parenetical passages: [GREEK TEXT NOT REPRODUCIBLE IN ASCII] and [GREEK TEXT NOT REPRODUCIBLE IN ASCII] For each of these terms, Finsterbusch surveys hellenistic and Tannaitic Jewish as well as New Testament usage and then proceeds in that light to examine her chosen Pauline texts (1 Thess. 4:1-8; 2 Cor.
f.137[sup.v]=Codex f.84[sup.v] 174A (after 174), on 1 Thess. 2: 19.
Therefore, encourage one another with these words." (1 Thess. 4:13-14, 18)
Whitton on [GREEK TEXT NOT REPRODUCIBLE IN ASCII] = penis would have assisted his sexual interpretation of 1 Thess. 4:4 (pp.
Chapter 2 is devoted to 1 Thess. 5:23 f., which, it is argued, is neither a `wish for blessing' (Segenswunsch), nor a `prayer-wish' (Gebetswunsch, somewhat of a neologism), but a `conductive address to God' (conduktiver Gotteszuspruch), with reference to J.