10. τοῦἀποθανόντοςκτλ.] a relative clause emphasizing that it is specially to the Lord ‘ who died’ that we must look as the medium of our salvation, the intimate character of the relation between His ‘ death’ and our ‘ life’ being brought out still more clearly if we can adopt the v.l. ὑπέρ (WH. mg.) for the more colourless περί, which is found elsewhere in the Pauline Epp. in a similar connexion only in Romans 8:3 (ἁμαρτίας), cf. Galatians 1:4 WH. mg. The point cannot however be pressed in view of the ‘ enfeebling’ of the distinction between the two prepositions in late and colloquial Gk.: cf. Moulton Prolegg. p. 105. It will be noticed that there is no direct mention here of the accompanying Resurrection of Christ as in 1:10, 4:14, and generally throughout the Pauline Epp. (Romans 4:25; Romans 5:10 &c.), but it is implied in the following ἅμασὺναὐτῷζήσωμεν. For the doctrinal significance of this whole verse see Intr. p. 68 f. ἵναεἴτεγρηγορῶμενκτλ.] ‘ in order that whether we wake or sleep’— the verbs being used no longer in the ethical sense of v. 6, but by a slight change of figure as metaphorical designations of life and death. Thdt.: ἐγρηγορόταςγὰρἐκάλεσετοὺςἔτικατʼ ἐκεῖνοντὸνκαιρὸνπεριόντας· καθεύδονταςδὲτοὺςτετλευτηκότας. To this particular use of γρηγορέω no Bibl. parallel can be adduced, but καθεύδω, as denoting death, is found in the LXX., Psalms 87. (88.) 6, Daniel 12:2. Wohlenberg suggests that some proverbial saying may underlie the phrase (cf. 1 Corinthians 10:31), and cites by way of illustration Plato Sym. 203 a where it is said of Eros διὰτούτουπᾶσάἐστινἡὁμιλίακαὶἡδιάλεκτοςθεοῖςπρὸςἀνθρώπους, καὶἐγρηγορόσικαὶκαθεύδουσι. In its use here the Apostles were doubtless influenced by the perplexity of the Thessalonians which their previous teaching had been directed to meet (4:13 ff.). Εἴτε ... εἴτε with the subj., though rare among Attic prose-writers (cf. Plato Legg. 12:958 d εἴτετιςἄρρηνεἴτετιςθῆλυςᾖ), is common in Hellenistic and late Gk. In the present instance the subj. may be the result of attraction to the principal verb ζήσωμεν, but is perhaps sufficiently explained by the nature of the thought, the ‘ waking’ or ‘ sleeping’ being presented in each case as a possible alternative (Burton § 2). ἅμασὺναὐτῷζήσωμεν] ‘ we should live together with Him’— the use of the aor. ζήσωμεν pointing to this ‘ life’ as a definite fact secured to us by the equally definite death (τ. ἀποθανόντος) of our Lord. It may he noted however that Blass (p. 212) prefers the reading ζήσομεν (A) on the ground that the aor. ζήσωμεν (à al) would mean ‘ come to life again’ as in Romans 14:9.The question whether this ‘ life’ is to be confined to the new life which belongs to believers here, or to the perfected life that awaits them here-after, can hardly be said to arise. It is sufficient for the Apostle that through union with (ἅμασύν, 4:17 note) their Lord believers have an actual part in His experience, and that consequently for them too ‘ death’ has been transformed into ‘ life’ ; cf. Romans 14:8 f.For ‘ to live’ as the most universal and pregnant description of ‘ salvation’ in the apocalyptic teaching of St Paul’ s day see Volz Jüd. Eschatologie p. 306.