2. καὶἵναῥυσθῶμενκτλ.] a second and more personal need for which the prayers of the Thessalonians are asked, and which, though independent of the first, is closely connected with it: cf. Romans 15:30 f., and note the striking verbal parallel in Isaiah 25:4 ἀπὸἀνθρώπωνπονηρῶνῥύσῃαὐτούς. Thdt.: διπλῆμὲνἡαἴτησιςεἶναιδοκεῖ, μίαδὲὅμωςἐστί. τῶνγὰρπονηρῶνἀνθρώπωνἡττωμένων, ἀκωλύτωςκαὶὁτοῦκηρύγματοςσυντρέχειλόγος. For the meaning of ῥμσθῶμεν (late pass. aor., WSchm. p. 131) = eripiamur (Beza) rather than liberemur (Vg.), see the note on 1 Thessalonians 1:10, and contrast the construction with ἀπό, not ἐκ, in the present passage, laying stress perhaps on the deliverance itself rather than on the power from which it is granted, cf. Romans 15:31, 2 Timothy 4:18, and from the LXX. Exodus 2:19 ἐρρύσατοἡμᾶςἀπὸτῶνποιμένων. For a late instance of ῥύεσθιἀπό see P.Lond. 2:413, 2:3 f. (4./a.d.) ε[ὔχομ]αις[.]ῶτῷθεῷπερὶ [τῆ]ςς[ωτ]ηρίαςἵναῥύσεισαὶἀπό. ... τ. ἀτόπωνκ. πονηρῶνἀνθρώπων] Ἄτοπος, originally = ‘ out of place,’ ‘ unbecoming,’ is used in class. Gk. especially in Plato in the sense of ‘ marvellous,’ ‘ odd’ (e.g. Legg. 1:646 b τ. θαυμαστοῦτεκαὶἀτόπου), from which the transition is easy to the ethical meaning of ‘ improper,’ ‘ unrighteous’ in later Gk., e.g. Philo Legg. Alleg. 3. § 17 (1. p. 97 M.) παρʼ ὃκαὶἄτοποςλέγεταιεἶναιὁφαῦλος· ἄτοπονδέἐστικακὸνδύσθετον, and such a passage from the Κοινή as P.Petr. 3:43 (3), 3:17 f. (3./b.c.), where precautions are taken against certain discontented labourers ἵναμὴἄτοπ[ό]ντιπράξωσιν: cf. also B.G.U. 757, 21 (1/a.d.) where ἕτεραἄτοπα are ascribed to certain marauders who had pulled to pieces a farmer’ s sheaves of wheat, and the very interesting public notice contained in P.Fior. 99 (1./2. a.d.) to the effect that the parents of a prodigal youth will no longer be responsible for his debts or for ἄτοπόντιπράξη[ι]. It is in this sense accordingly, implying something morally amiss, that, with the exception of Act 28:6, the word is found in the LXX. and the N.T. (Job 4:8; Job 11:11 &c., Prov. 24:55 (Proverbs 30:20), 2Ma 14:23, Luke 23:41, Acts 25:5), and in the passage before us it is best given some such rendering as ‘ perverse’ or ‘ froward’ rather than the ‘ unreasonable’ of A.V., R.V. Similarly πονηρός (as frequently in the LXX., e.g. Genesis 37:20, Psalms 77. (78.) 49, Esther 7:6; cf. Hatch Essays p. 77 f.) is used not so much of passive badness as of active harmfulness, while the prefixed art. shows that the writers have here certain definite persons in view, doubtless the fanatical Jews who at the time were opposing their preaching in Corinth (Acts 18:12 ff.), as they had already done in Thessalonica and Beroea (Acts 17:5; Acts 17:13): cf. 1 Thessalonians 2:14 ff. οὐγὰρπάντωνἡπίστις] ‘ for not to all does the Faith belong’ (Luth. denn der Glaube ist nicht jedermanns Diag). For a similar meiosis cf. Romans 10:16 ἀλλʼ οὐπάντεςὑπήκουσαντῷεὐαγγελίῳ. As illustrating the form of the sentence, Wetstein quotes the proverbial saying, οὐπαντὸςἀνδρὸςἐςΚόρινθονἐσθʼ ὀπλοῦς (Strabo 8:6. 20).