6. ἄραοὖν] introduces emphatically the necessary conclusion from the preceding statement, ‘ the illative ἄρα being supported and enhanced by the collective and retrospective οὖνʼ’ (Ellic.). The combination is peculiar to St Paul in the N.T., and always stands at the beginning of sentences, cf. 2 Thessalonians 2:15, Romans 5:18; Romans 7:3; Romans 7:25 &c., Galatians 6:10, Ephesians 2:19, and see WM. p. 556 f. μὴκαθεύδωμενκτλ.] For καθεύδω in its ethical sense of moral and spiritual insensibility cf. Mark 13:36, Ephesians 5:14, and contrast the usage in v. 7 and again in v. 10. For ὡςοἱλοιποί see the note on 4:13. ἀλλὰγρηγορῶμενκτλ.] Cf. 1 Peter 5:8 where the same combination of words is found though in a different connexion. In the present passage the words are probably echoes of our Lord’ s own eschatological teaching; thus for γρηγορῶμεν cf. Matthew 24:42; Matthew 25:13, Mark 13:35, and for νήφωμεν cf. Luke 21:34, where however the word itself does not occur. Γρηγορέω (a late formation from ἐγρήγορα, Lob. Phryn. p. 118 f., WSchm. p. 104 n.2) is found twenty-three times in the N.T., and occasionally in the later books of the LXX., e.g. Jeremiah 38:28, 1Ma 12:27 ἐπέταξενἸωναθὰντοῖςπαρʼ αὐτοῦγρηγορεῖν ... διʼ ὅληςτῆςνυκτός; cf. also Ign. Polyc. 1. γρηγόρειἀκοίμητονπνεῦμακεκτημένος. From it was formed the now verbal noun γρηγόρησις Dan. TH. 5:11, 5:14: cf. also the proper name Γρηγόριος. In addition to this v. and v. 8 νήφω is found in the N.T. only in 2 Timothy 4:5 (νῆφεἐνπᾶσιν) and three times in 1 Pet. (1:13, 4:7, 5:8). As distinguished from γρηγορέω, a mental attitude, it points rather to a condition of moral alertness, the senses being so exercised and disciplined that all fear of sleeping again is removed (Chrys.: γρηγορήσεωςἐπίτασιςἡνῆψίςἐστιν): cf. Aristeas 209 where the τρόποςβασιλείας is said to consist in τὸσυντηρεῖν ... ἑαυτὸνἀδωροδόκητονκαὶνήφειντὸπλεῖονμέροςτοῦβίου.