The First to the Corinthians: Titles like this were apparently not part of the original text. Ancient manuscripts show that they were added later, doubtless to make it easier to identify the letters. The papyrus codex known as P⁴⁶ shows that scribes identified Bible books by titles. That codex is the earliest known collection of Paul’s letters, often dated to about the year 200 C.E. It contains nine of his letters. At the beginning of Paul’s first inspired letter to the Corinthians, this codex has a title that reads Pros Ko·rinʹthi·ous A (“Toward [or, “To”] Corinthians 1”). (See Media Gallery, “Paul’s First Letter to the Corinthians.”) Other early manuscripts, such as Codex Vaticanus and Codex Sinaiticus of the fourth century C.E., contain the same title. In these manuscripts, the title appears both at the beginning of the letter and at the end.

The First to the Thessalonians: Titles such as this were apparently not part of the original text. Ancient manuscripts show that the titles were added later, doubtless to make it easier to identify the books.​—See study note on 1Co Title.

Silvanus: This is likely a Latinized version of the Greek name Silas.​—See study note on 2Co 1:19.

the congregation of the Thessalonians: Thessalonica was the principal seaport of Macedonia and a prosperous city when Paul and Silas arrived there about 50 C.E. (See Glossary, “Thessalonica.”) This visit and their ministry in Thessalonica led to the founding of a congregation that endured much persecution. (Ac 17:1-10, 13, 14; see study note on 1Th 1:6.) Paul likely revisited the city while he was passing through Macedonia during his later travels.​—Ac 20:1-3; 1Ti 1:3.

Silvanus: This coworker is also mentioned by Paul at 1Th 1:1 and 2Th 1:1 and by Peter at 1Pe 5:12. In the book of Acts, he is called Silas. Luke’s account shows that he was a leading member of the first-century Christian congregation in Jerusalem, a prophet, and a companion of Paul’s on his second missionary journey. Silvanus was apparently a Roman citizen, which may explain why his Roman name is used here.​—Ac 15:22, 27, 40; 16:19, 37; 17:14; 18:5.

under much tribulation: This refers to the persecution experienced by the Thessalonian congregation soon after Paul and Silas introduced the good news to them. Enraged by the spread of the good news, fanatic Jewish opposers incited a mob to storm the house where Paul was staying. Not finding Paul there, they dragged his host, Jason, and some others before the city rulers and accused them of sedition. The brothers urged Paul and Silas to leave the city under cover of night and travel to Beroea. (Ac 17:1-10) Remarkably, the holy spirit enabled those Thessalonian Christians to maintain joy despite this persecution.

your faithful work, your loving labor, and your endurance because of your hope: Paul links the qualities of faith, love, and hope with the activity of the Thessalonian Christians. In Greek, the words here rendered “faithful,” “loving,” and “hope” are actually nouns. So this passage could also be translated “your work based on faith, your earnest effort out of love, and your endurance based on hope.” These qualities stimulated the Thessalonian Christians to work hard and to persevere in God’s service. The Bible repeatedly connects zeal in God’s service with the qualities of faith, love, and hope.​—1Co 13:13; Ga 5:5, 6; Col 1:4, 5; 1Th 5:8; Heb 6:10-12; 10:22-24; 1Pe 1:21, 22.

because of your hope in our Lord Jesus Christ: A Christian can endure even severe trials if he puts his hope in Jesus Christ. That hope includes faith in Christ’s coming as King of God’s Kingdom and in the fulfillment of God’s promises. (Ac 3:21) When that hope is fulfilled, any suffering that was experienced will seem insignificant. The hope will help the Christian not to give in to despair and lose faith in Jehovah. (Ro 5:4, 5; 8:18-25; 2Co 4:16-18; Re 2:10) Later in his letter, Paul compares hope to a helmet.​—See study note on 1Th 5:8.

the hope of salvation as a helmet: Just as a helmet protects a soldier’s head, so the hope of salvation protects a Christian’s mind. Paul mentions this figurative helmet, as well as “the breastplate of faith and love,” when he discusses the importance of staying awake spiritually. (1Th 5:6, 7) A Christian who has this helmet on his head looks “intently toward the payment of the reward,” as Moses did. (Heb 11:26) If he keeps his hope of salvation strong, he will stay awake spiritually.​—See study note on Eph 6:17.

with strong conviction: Or “with full assurance; with complete certainty.” The Christians in Thessalonica could see that Paul and his companions firmly believed what they preached. Their conviction was evident both in how they spoke and in how they lived.

under much tribulation: This refers to the persecution experienced by the Thessalonian congregation soon after Paul and Silas introduced the good news to them. Enraged by the spread of the good news, fanatic Jewish opposers incited a mob to storm the house where Paul was staying. Not finding Paul there, they dragged his host, Jason, and some others before the city rulers and accused them of sedition. The brothers urged Paul and Silas to leave the city under cover of night and travel to Beroea. (Ac 17:1-10) Remarkably, the holy spirit enabled those Thessalonian Christians to maintain joy despite this persecution.

Achaia: In the Christian Greek Scriptures, Achaia refers to the Roman province of southern Greece with its capital at Corinth. In 27 B.C.E., when Caesar Augustus reorganized the two provinces of Greece, Macedonia and Achaia, the name Achaia applied to all of Peloponnese and to part of continental Greece. The province of Achaia was under the administration of the Roman Senate and was ruled through a proconsul from its capital, Corinth. (2Co 1:1) Other cities of the province of Achaia mentioned in the Christian Greek Scriptures were Athens and Cenchreae. (Ac 18:1, 18; Ro 16:1) Achaia and Macedonia, its neighboring province to the N, were often mentioned together.​—Ac 19:21; Ro 15:26; 1Th 1:7, 8; see App. B13.

Achaia: See Glossary; see also study note on Ac 18:12.

the word of Jehovah: Or “the message of Jehovah.” This expression is frequently used in the Hebrew Scriptures, where it often refers to an inspired prophetic message from Jehovah. (Some examples are Isa 1:10; Jer 1:4, 11; Eze 3:16; 6:1; 7:1; Jon 1:1.) In the Christian Greek Scriptures, the term refers to the Christian message that originates with Jehovah God and that features the important role of Jesus Christ in the outworking of God’s purpose. It is often used in the book of Acts to describe the spread of Christianity.​—Ac 8:25; 12:24; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; for the use of the divine name in this verse, see App. C3 introduction; 1Th 1:8.

sounded out: This phrase renders the Greek word e·xe·kheʹo·mai that occurs only here in the Christian Greek Scriptures; it suggests a sound that spreads out from its source, reverberating in all directions. Paul is clearly pleased that “the word of Jehovah” has spread into the Roman provinces of Macedonia and Achaia and beyond. In commending the Thessalonian Christians for their role in the spreading of the good news, Paul indicates that not only the apostles but all Christians must preach.

you turned to God: Paul uses a verb that means “to return; to turn back (around)” in a literal sense, but here and in other contexts, it denotes turning to God from a wrong course. (See study note on Ac 3:19.) Those Christians had rejected and abandoned their idolatrous ways and had wisely turned to worshipping “a living and true God.”

your idols: Idolatry was a prominent feature of life in Thessalonica. The city abounded with sanctuaries to such gods as Dionysus, Zeus, Artemis, and Apollos, along with some Egyptian deities and the cult of Cabirus, a patron god of Thessalonica. Additionally, refusal to participate in emperor worship could have been viewed by some as rebellion against Rome. Some of the city’s idol temples promoted promiscuity and sexual immorality, and Paul warned the Thessalonians against such practices.​—1Th 4:3-8.

to slave for: Or “to serve.” The Greek verb rendered “to slave” refers to serving others, usually an individual owner. Here the term is used figuratively, referring to serving God with undivided devotion. (Ac 4:29; Ro 6:22; 12:11) Paul knew that “to slave for a living and true God” is to live a happy life, far better than one of slavery to lifeless idols, to humans, or to sin.​—Ro 6:6; 1Co 7:23; see study notes on Mt 6:24; Ro 1:1.

a slave of Christ Jesus: Generally, the Greek term douʹlos, rendered “a slave,” refers to a person owned by another; often, he is a purchased slave. (Mt 8:9; 10:24, 25; 13:27) This term is also used figuratively, referring to devoted servants of God and of Jesus Christ. (Ac 2:18; 4:29; Ga 1:10; Re 19:10) Jesus bought the lives of all Christians when he gave his life as a ransom sacrifice. As a result, Christians do not belong to themselves but consider themselves to be “Christ’s slaves.” (Eph 6:6; 1Co 6:19, 20; 7:23; Ga 3:13) As an indication of their submission to Christ, their Lord and Master, writers of the inspired letters in the Christian Greek Scriptures who gave counsel to the congregations all referred to themselves as ‘slaves of Christ’ at least once in their writings.​—Ro 1:1; Ga 1:10; Jas 1:1; 2Pe 1:1; Jude 1; Re 1:1.

slave: The Greek verb refers to working as a slave, that is, someone owned by only one master. Jesus was here stating that a Christian cannot give God the exclusive devotion that He deserves and at the same time be devoted to gathering material possessions.

Repent . . . and turn around: The Greek word me·ta·no·eʹo, “to repent,” literally means “to change one’s mind,” signifying a change in thinking, attitude, or purpose. In this context, repentance involved a person’s wanting to repair or restore his relationship with God. A sinner who genuinely repents deeply regrets his wrong course and is determined not to repeat his sin. (2Co 7:10, 11; see study notes on Mt 3:2, 8.) Moreover, true repentance moves a sinner to “turn around,” abandoning his wrong course and pursuing a course that is pleasing to God. Both in Hebrew and in Greek, the verbs for “to turn around” (Hebrew, shuv; Greek, streʹpho; e·pi·streʹpho) mean “to return; to turn back (around)” in a literal sense. (Ge 18:10; 50:14; Ru 1:6; Ac 15:36) When used in a positive spiritual sense, however, this may denote turning to God from a wrong way.​—1Ki 8:33; Eze 33:11; see study notes on Ac 15:3; 26:20.

the wrath that is coming: Paul here refers to a future time of divine judgment, the ultimate expression of God’s righteous wrath against this unrighteous world and those who refuse to acknowledge God’s sovereignty.​—Compare 2Th 1:6-9.

we: Paul may have been alone in Athens, later departing for Corinth, where Silas and Timothy rejoined him. (Ac 18:5) So he may have used “we” as applying to himself. While it cannot be ruled out that either Silas or Timothy was with Paul in Athens, it does not seem likely, since he had left them behind in Beroea.​—Ac 17:13, 14.

minister: Some ancient manuscripts read “fellow worker,” using the same Greek word (sy·ner·gosʹ) that appears at 1Co 3:9 (see study note), where Paul speaks of Christians as “God’s fellow workers.”

God’s fellow workers: The Greek word for “fellow worker,” sy·ner·gosʹ, appears more than ten times in the Christian Greek Scriptures, most often in Paul’s letters. The expression is used regarding those who shared together in spreading the good news. (Ro 16:9, 21; 2Co 1:24; 8:23; Php 2:25; 4:3; Col 4:11; Phm 1, 24) Here Paul calls attention to the great privilege that Christian ministers have of being “God’s fellow workers.” (See study note on 1Co 3:6.) Paul expresses a similar thought at 2Co 6:1, where he speaks about “working together with him,” that is, with God.​—2Co 5:20; see study note on Ro 16:3.

we cannot avoid suffering such things: Or “we are appointed to this.” This does not mean that Christians were individually appointed to suffer certain trials. Rather, Jehovah and his Son knew that the Christian congregation as a whole would suffer persecution as a result of the witnessing work. (Mt 10:17, 21-23; 23:34; Joh 16:33) However, persecution often served to help, not hinder, their preaching. For example, when Christians had to flee Jerusalem because of severe persecution, they spread the message in the lands to which they were scattered.​—Ac 8:1-5; 11:19-21.

faithfulness: The Greek word used here (piʹstis) can be rendered by such terms as “faith” (Mt 8:10; Ro 1:17; 1Th 3:2, 10), “faithfulness” (Mt 23:23), and “trustworthiness” (Tit 2:10). In this context (1Th 3:5-7), piʹstis indicates that the Thessalonian Christians were remaining firm and sticking to their faith despite adversity. It thus highlights their “faithfulness,” or loyalty, to God when they were under trial. Their example of faithfulness encouraged Paul, Silvanus, and Timothy, who were experiencing “distress and tribulation.”​—1Th 3:7.

the Tempter: This designation for Satan the Devil, used twice in the Christian Greek Scriptures, is a form of the Greek verb “to tempt; to test.” (Mt 4:3) Other forms of the same verb are used to describe the activities of Satan, for example, at 1Co 7:5 and Re 2:10.

distress: Lit., “necessity.” The term used here is also rendered “times of need.” (2Co 6:4; 12:10) So Paul may be referring to situations in which he and his companions were lacking the basic necessities of life.

we are revitalized: Lit., “we live.” The Greek word meaning “to live” is here used figuratively in the sense of feeling a renewed life, of being joyful, refreshed, and freed from anxiety.

make supplications: See study note on Ac 4:31.

had made supplication: Or “had prayed earnestly (pleadingly).” The Greek verb deʹo·mai refers to the offering of earnest prayer coupled with intense feeling. The related noun deʹe·sis, rendered “supplication,” has been defined as “humble and earnest entreaty.” In the Christian Greek Scriptures, the noun is used exclusively in addressing God. Even Jesus “offered up supplications and also petitions, with strong outcries and tears, to the One who was able to save him out of death.” (Heb 5:7) The use of the plural “supplications” indicates that Jesus implored Jehovah more than once. For example, in the garden of Gethsemane, Jesus prayed repeatedly and fervently.​—Mt 26:36-44; Lu 22:32.

at the presence of our Lord Jesus: See study note on 1Th 2:19.

presence: This is the first of six times that Paul mentions Christ’s presence in his two letters to the Thessalonians. (See Glossary, “Presence”; see also “Introduction to 1 Thessalonians.”) Paul looks forward to the presence of the Lord Jesus, and he delights in the prospect that his dear fellow believers would be rewarded during that time. Later in the letter, he prays that they be found “blameless in holiness before our God and Father at the presence of our Lord Jesus with all his holy ones.”​—1Th 3:13; see study note on 1Co 15:23.

sexual immorality: The Greek word por·neiʹa is a general term for all sexual activity that is unlawful according to the Bible. It includes adultery, prostitution, sexual relations between unmarried individuals, homosexual acts, and bestiality.​—See Glossary.

that you should be holy: This phrase renders a Greek expression that could also be translated “your sanctification.” Paul uses the Greek word ha·gi·a·smosʹ twice more in this context, at 1Th 4:4 and 4:7, where it is rendered “holiness.” In the Christian Greek Scriptures, the words rendered “holy” and “holiness” denote being set aside for God’s service. These terms also include the idea of purity in moral conduct. (Mr 6:20; 2Co 7:1; 1Pe 1:15, 16) In this context, holiness refers to avoiding sexual immorality, that is, all forms of unlawful sexual conduct.​—See Glossary, “Holy; Holiness.”

sexual immorality: See study note on Ac 15:20.

body: Lit., “vessel.” Paul compares a person’s body to a vessel. For a person to “control his own body in holiness,” he must bring his thoughts and desires into harmony with God’s holy moral laws. The Greek term for “vessel” is used in a figurative sense also at Ac 9:15; Ro 9:22; and 2Co 4:7.

uncontrolled sexual passion: This expression renders a Greek word (paʹthos) that refers to a strong desire, or an uncontrolled passion. The same Greek word appears at Ro 1:26 and Col 3:5. In this letter to the Thessalonians, Paul combines the same word with a term (e·pi·thy·miʹa) that literally means “desire.” In this context, it denotes a covetous desire or an inordinate craving, or lust, and is therefore rendered greedy. The context makes it clear that this combined expression refers to wrong desires of a sexual nature. While sexual desires can be properly satisfied within an honorable marriage (1Co 7:3, 5; Heb 13:4), Paul shows that “Jehovah exacts punishment” for improper sexual conduct (1Th 4:3-6).

take advantage of his brother in this matter: The Greek expression rendered “take advantage of” is related to a term for “greed” and denotes a greedy, selfish view of sexual pleasure. The Greek word may also mean to “rob,” “defraud,” or “cheat.” Here it may suggest that a Christian who selfishly commits sexual sins robs a fellow Christian of a clean conscience. If either is married, the innocent mate is deprived of marital security and happiness. Such actions could also rob the individuals involved, their families, and the congregation of a clean reputation. Above all, those who commit sexual immorality show disregard for God.​—1Th 4:8.

because Jehovah exacts punishment for all these things: This phrase could also be rendered “because Jehovah is the Avenger concerning all these things.” Paul is apparently alluding to Ps 94:1, where Jehovah is addressed as “O God of vengeance.” While appointed elders are responsible for expelling unrepentant wrongdoers (1Co 5:1, 13), Jehovah is the one who ultimately punishes those who sin unrepentantly by practicing sexual immorality.​—For the use of the divine name in this verse, see App. C3 introduction; 1Th 4:6.

uncleanness: See study note on Eph 4:19.

every sort of uncleanness: The term “uncleanness” (Greek, a·ka·thar·siʹa) is broad in meaning. Here it is used in its figurative meaning, referring to impurity of any kind​—in sexual matters, in speech, in action, and in spiritual relationships. (Compare 1Co 7:14; 2Co 6:17; 1Th 2:3.) It stresses the morally repugnant nature of the wrong conduct or condition. (See study note on Ga 5:19.) Paul notes that such conduct was carried out with greediness. The Greek word ple·o·ne·xiʹa, rendered “greediness,” denotes an insatiable desire to have more. By adding “with greediness,” Paul shows that “uncleanness” may involve various degrees of seriousness.​—See study note on Ro 1:29.

brotherly love: The Greek term phi·la·del·phiʹa literally means “affection for a brother.” Paul uses it three times​—at Ro 12:10, at 1Th 4:9, and at Heb 13:1. Peter uses this term three times in his letters (once at 1Pe 1:22 and twice at 2Pe 1:7), where it is rendered “brotherly affection.” The use of this term by Paul and Peter indicates that relationships among Christians should be as close, strong, and warm as in a natural family.

brotherly love: See study note on Ro 12:10.

taught by God: This phrase renders the Greek expression the·o·diʹda·ktos, which occurs only here in the Christian Greek Scriptures. It is composed of the Greek word for “God” and the word for “taught.” Paul may be alluding to Isa 54:13, where the Hebrew text reads: “Your sons will be taught by Jehovah.” As recorded at Joh 6:45, Jesus quotes Isaiah’s words. Other scriptures also speak of Jehovah God as one who teaches his people. (De 6:1; Isa 48:17) At least one translation of the Christian Greek Scriptures into Hebrew uses the divine name here; some translations into other languages do so as well.

taught by God to love one another: God created man in his image with the ability to love. (Ge 1:27) By his own example, God teaches humans to love. (Mt 5:44, 45; Ac 14:17; 1Jo 4:9-11) His Word repeatedly highlights the importance of showing love. (Le 19:34; De 10:18, 19; 1Jo 3:16; 4:21) According to Jesus, one of the two principal commandments of God’s Law to Israel stated: “You must love your neighbor as yourself.” (Mt 22:39; Le 19:18) The disciple James called this command “the royal law.” (Jas 2:8) Jesus added to this command by stating that Christians must love one another just as he had loved his disciples.​—Joh 13:34.

has fallen asleep: In the Bible, death is often likened to sleep. (Ps 13:3; Mr 5:39; Ac 7:60; 1Co 7:39; 15:51; 1Th 4:13) Jesus was going to bring Lazarus back to life. Therefore, he may have said this to demonstrate that just as people can be awakened from a deep sleep, they can be brought back from death. The power to resurrect Lazarus came from Jesus’ Father, “who makes the dead alive and calls the things that are not as though they are.”​—Ro 4:17; see study notes on Mr 5:39; Ac 7:60.

he fell asleep in death: The Scriptures use the expressions “sleep” and “fall asleep” to refer both to physical sleep (Mt 28:13; Lu 22:45; Joh 11:12; Ac 12:6) and to the sleep of death (Joh 11:11; Ac 7:60; 13:36; 1Co 7:39; 15:6, 51; 2Pe 3:4). When these expressions are used in contexts that refer to death, Bible translators often use such wording as “fall asleep in death” or simply “died,” which helps the reader avoid confusion. In the figurative sense, the term “asleep” is applied in the Scriptures to those who have died because of the sin and death passed on from Adam.​—See study notes on Mr 5:39; Joh 11:11.

those who are sleeping in death: Lit., “the ones sleeping.” The Scriptures use the expressions “sleep” and “fall asleep” to refer both to physical sleep (Mt 28:13; Lu 22:45; Joh 11:12; Ac 12:6) and to the sleep of death (Joh 11:11; Ac 7:60; 13:36; 1Co 7:39; 15:6, 51; 2Pe 3:4). When these expressions appear in contexts that refer to death, Bible translators often use such wording as “sleeping in death” or simply “died.” The Bible’s use of this expression is fitting for at least two reasons. First, because the Scriptures show that the unconscious condition of the dead is like sleep. (Ec 9:5, 10; Joh 11:11, 13) Second, because the Scriptures give the hope that those “sleeping in death” will “wake up” to life by means of a resurrection.​—Da 12:2; see study notes on Joh 11:11; Ac 7:60.

the word of Jehovah: This expression has its background in the Hebrew Scriptures, where it appears as a combination of a Hebrew term for “word” and the divine name. Together with the expression “Jehovah’s word,” it occurs in some 200 verses. (Some examples are found at 2Sa 12:9; 24:11; 2Ki 7:1; 20:16; 24:2; Isa 1:10; 2:3; 28:14; 38:4; Jer 1:4; 2:4; Eze 1:3; 6:1; Ho 1:1; Mic 1:1; Zec 9:1.) When this expression occurs at Zec 9:1 in an early copy of the Septuagint found at Nahal Hever, Israel, in the Judean Desert near the Dead Sea, the Greek word loʹgos is followed by the divine name written in ancient Hebrew characters (). This parchment scroll is dated between 50 B.C.E. and 50 C.E. The reasons why the New World Translation uses the expression “the word of Jehovah” in the main text, although many Greek manuscripts of Ac 8:25 read “the word of the Lord,” are explained in App. C3 introduction; Ac 8:25.

the word of Jehovah: Or “the message of Jehovah.” This expression is frequently used in the Hebrew Scriptures, where it often refers to an inspired prophetic message from Jehovah. (Some examples are Isa 1:10; Jer 1:4, 11; Eze 3:16; 6:1; 7:1; Jon 1:1.) In the Christian Greek Scriptures, the term refers to the Christian message that originates with Jehovah God and that features the important role of Jesus Christ in the outworking of God’s purpose. It is often used in the book of Acts to describe the spread of Christianity.​—Ac 8:25; 12:24; 13:44, 48, 49; 15:35, 36; 16:32; 19:20; for the use of the divine name in this verse, see App. C3 introduction; 1Th 1:8.

by Jehovah’s word: In a broad sense, this expression refers to a message from Jehovah.​—Compare study notes on Ac 8:25; 1Th 1:8; for the use of the divine name in this verse, see App. C3 introduction; 1Th 4:15.

the presence of the Lord: That is, the presence of the Lord Jesus Christ. (1Th 2:19; 3:13; 5:23) One ancient Greek manuscript reads “the presence of Jesus.”

I am the resurrection and the life: Jesus’ own death and resurrection opened the way for the dead to return to life. After Jesus was resurrected, Jehovah granted him the power not only to resurrect the dead but also to impart eternal life. (See study note on Joh 5:26.) At Re 1:18, Jesus calls himself “the living one,” who has “the keys of death and of the Grave.” Therefore, Jesus is the hope of the living and the dead. He promised to open up the tombs and give the dead life, either in the heavens as his corulers or on his new earth ruled by his heavenly government.​—Joh 5:28, 29.

the Lord: That is, Jesus Christ.

will descend from heaven: The Lord Jesus will descend in a figurative way by turning his attention to the earth and extending his power to it. In the Hebrew Scriptures, such terms as “go down” and “stoops down” are used in a similar way. (Ge 11:5; 18:21; Ps 113:6) For example, Ge 11:5 says that “Jehovah went down to see the city” of Babel. He did so to survey the situation in Babel and determine what action to take.

a commanding call: Or “a shout of command.” The Greek word used here occurs only once in the Christian Greek Scriptures. It could refer to an order given to an army to attack or to a command issued by a king. The Lord Jesus figuratively descends from heaven to make this commanding call to awaken from the sleep of death those who are dead in union with Christ, that is, his spirit-anointed followers. The Scriptures show elsewhere that it is Jesus’ “voice” that the dead will hear (Joh 5:25) and that “in the Christ all will be made alive” (1Co 15:22).​—See study note on 1Co 15:55.

with an archangel’s voice: The Greek term for “archangel” (ar·khagʹge·los) appears only twice in the Christian Greek Scriptures and always in the singular. The Greek prefix rendered “arch” means “chief” or “principal”; therefore, “archangel” means “chief angel,” or “principal angel.” The second occurrence of “archangel,” at Jude 9, associates the term with the name Michael. Hence, in the Scriptures, Michael is the only one called “the archangel.” He is the one whom God has designated chief, or head, of the angelic hosts. At 1Th 4:16, the Lord Jesus is said to have the “voice” of an archangel and the power to resurrect the dead. (See study note on Joh 11:25.) So the expression “an archangel’s voice” apparently focuses attention on the authoritativeness of Jesus’ voice of command.​—Joh 5:26-29.

with God’s trumpet: Trumpets had various uses in the Scriptures. (See Glossary, “Trumpet.”) Here the purpose of the sounding of “God’s trumpet” is to assemble Jehovah’s people, as was done when the two silver trumpets were sounded in Moses’ day to assemble the 12 tribes of Israel. (Nu 10:1-10) At 1Co 15:52, the apostle Paul connects such a rousing assembly “trumpet” with the resurrection of spirit-anointed Christians.

Death, where is your victory? Death, where is your sting?: Paul here quotes Ho 13:14. Hosea’s prophecy was not indicating that those disobedient Israelites would be resurrected from the dead. However, Paul’s application of Ho 13:14 shows that this prophecy was pointing to the time when the dead would be raised to life and the Grave (Sheol, or Hades) would be made powerless. Paul’s quotation is, in part, from the Septuagint, which reads: “Where is your penalty [or “punishment”], O death? O Hades, where is your sting?” By using these rhetorical questions addressed to enemy Death (1Co 15:25, 26), Paul, in effect, is saying: “Death, you will not be victorious again! Death, your sting has no effect anymore!”

be caught away in clouds to meet the Lord in the air: In this context, both “clouds” and “air” are used in a figurative sense. “Clouds” often denote invisibility.​—See study notes on Mt 24:30; Ac 1:11.

meet the Lord: That is, the Lord Jesus Christ, as shown by the context.​—1Th 4:15, 16.

be with the Lord: That is, the Lord Jesus Christ.​—1Th 4:15, 16.

will come in the same manner: The Greek word for “come” (erʹkho·mai) is used frequently in the Scriptures in a variety of ways. In some contexts, it refers to Jesus’ coming as Judge to pronounce and execute judgment during the great tribulation. (Mt 24:30; Mr 13:26; Lu 21:27) However, this Greek word is used regarding Jesus on other occasions. (Mt 16:28–17:2; Mt 21:5, 9; 23:39; Lu 19:38) Therefore, the context determines in what sense the term “come” is used here. The angels said that Jesus would “come,” or return, in the same “manner” (Greek, troʹpos) as he departed. The term troʹpos does not refer to the same form, shape, or body but to the same way. As the context shows, Jesus’ manner of departure was not observed by the world in general. Only the apostles were aware that Jesus left the vicinity of the earth to return to his Father in heaven. Jesus had indicated that his return as King of “the Kingdom of God” would not be in a way that was obvious to all​—only his disciples would know it had taken place. (Lu 17:20; see study note.) The “coming” mentioned at Re 1:7 is different. On that occasion, “every eye will see him.” (Re 1:7) So in the context of Ac 1:11, the term “come” apparently refers to Jesus’ invisible coming in Kingdom power at the beginning of his presence.​—Mt 24:3.

the clouds of heaven: Clouds tend to obstruct vision rather than facilitate it, but observers can “see” with eyes of understanding.​—Ac 1:9.