7. ὥστεγένεσθαι] The inf. introduced by ὥστε is here consecutive, and points to a result actually reached and not merely contemplated (Votaw, p. 13)— this result being further viewed in its direct dependence upon the previously-mentioned cause. Ὥστε is found with the ind. with a somewhat similar force in John 3:16, Galatians 2:13, but as a rule when so construed the conjunction (as in class. Gk., Jelf § 863) does little more than draw attention to the result as a new fact without emphasizing its connexion with what went before: see Moulton Prolegg. p. 209 f. τύπον] ‘ an ensample,’ the use of the sing. showing that it is the community as a whole that is thought of: cf. 2 Thessalonians 3:9, Didache 4:11 ὑμεῖςδὲ [οἱ] δοῦλοιὑποταγήσεσθετοῖςκυρίοιςὑμῶνὡςτύπῳθεοῦ. ... The v.l. τύπους (WH. mg.) probably arose from assimilation to ὑμᾶς. In itself τύπος (τύπτω) meant originally the ‘ mark’ of a blow (cf. John 20:25 τ. τύποντ. ἥλων), and from being frequently used to denote the ‘ stamp’ struck by a die came to be applied to the ‘ figure’ which a stamp bears, or more generally to any ‘ copy’ or ‘ image.’ Hence by a natural transition from effect to cause, it got the meaning of ‘ pattern,’ ‘ model,’ and finally of ‘ type’ in the more special Bibl. sense of a person or event pre- figuring someone or something in the future. For the history of the word and its synonyms see Radford Exp. 5. 6. p. 377 ff., and add the interesting use of the word in the inscriptions to denote the ‘ models’ in silver of different parts of the body, presented as votive offerings to the god through whose agency those parts had been healed; see Roberts-Gardner p. 161 with reference to C.I.A. 2:403 (3./b.c.). πᾶσιντ. πιστεύουσιν] ‘ to all believers,’ the part. with the art being practically equivalent to a substantive; cf. 2:10, 2 Thessalonians 1:10 (τ. πιστεύσασι), and for the similar technical use of οἱπιστοί (1 Timothy 4:12) see Harnack Miss. u. Ausbr. p. 289 (Engl. Tr. 2. p. 6 f.). ἐντῇΜακεδονίᾳκτλ.] The repetition of the art. shows that the writers are here thinking of Macedonia and Achaia as the two distinct though neighbouring provinces into which after 142 b.c. Greece was divided, whereas in the next verse they are classed together as embracing European Greece as a whole (cf. Acts 19:21, Romans 15:26). For the extension of the Gospel throughout Macedonia cf. 4:10, and for the existence of believers in Achaia see such passages as Acts 17:34; Acts 18:8, 2 Corinthians 1:1. It heightened the praise of the Thessalonians that it was to ‘ nations so great and so famed for wisdom’ (Thdt.) that they served as an ensample.