Request (2065)(erotao from éromai = ask, inquire) means to ask for, usually with implication of an underlying question. The verb does not carry the note of an authoritative command but rather that of a friend making an urgent appeal to a friend. The term suggests that those making the request stand in a position of familiarity with those being treated. In MacArthur's comments on this verse, he explains that erotao is... a verb that means “to plead,” “implore,” or even “to beg.” Instead of coming across as authoritarian, intolerant, or overbearing, Paul gently corrected those struggling under this error. (MacArthur, John: 1 & 2 Thessalonians. Moody Press or Logos) Webster says that request conveys the expression of desire to some person for something to be granted or done. Erotao as noted above in some context means to put a query to someone or to seek information, and so to ask, inquire, question (Mt 19:71, Lk 22:68, Jn 1:25, 8:7, 9:21, 16:19, 30.) It is often used of questions asked Jesus, but it is also used of intercessory prayer, e.g., If anyone sees his brother committing a sin not leading to death, he shall ask and God will for him give life to those who commit sin not leading to death. There is a sin leading to death; I do not say that he should make request for this. (1Jn 5:16) Erotao provides the most delicate and tender expression for prayer or request with the one asking and the one being asked being on an equal level, such as the Lord Jesus asking of the Father. And thus in the gospel of John erotao is used several times by Jesus in His prayer to His Father for those who belong to Him... John 14:16 “I will ask the Father, and He will give you another Helper, that He may be with you forever; John 17:9 “I ask on their behalf; I do not ask on behalf of the world, but of those whom You have given Me; for they are Yours; John 17:15 I do not ask You to take them out of the world, but to keep them from the evil one. John 17:20 “I do not ask on behalf of these alone, but for those also who believe in Me through their word NIDNTT writes that... erotao is found in classic Greek from Homer onwards in the sense of ask, ask a question (in Homer and the best codices of Herodotus as eirotao). Eperotao occurs in secular Gk. from Herodotus, meaning to consult a person or to put a question. Later Greek used it technically for putting a formal question at a meeting or in the process of making a contract. It may even mean to accept the terms of a treaty. In religious contexts both verbs can mean to put a question to an oracle or to a god (Hdt., 1, 53, 1 and often; Inscriptions of Magnesia on the Meander, ed. O. Kern, 1900, 17, 12 f., 26, 36; SIG III3 1160, 1163, 1165). The noun eperotema can mean a question put to another person, to someone in authority for a formal, binding answer (SIG 856, 6, 2nd cent. A.D.). In the papyri (2nd cent. A.D.) the noun and the verb are used of an agreement pledged in a contract (Moulton-Milligan, 231 f.). (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) Ralph Earle writes that... The original meaning of erotao was "ask" in the sense of "ask a question." This is found not only in Homer but also in the papyri and nearly always in the Septuagint. It carries the same connotation regularly in the Gospels. But in the rest of the NT, except for Acts 1:6, its predominant meaning is "to request." Thus it becomes almost equivalent to aiteo. Greeven points out the slight difference thus: "In distinction from aiteo, which often suggests a claim or passion, erotao denotes a genuine request which is humble or courteous" (TDNT, 2:686). (Earle, R. Word Meanings in the New Testament) Erotao - 61x in 63v in the NAS - Matt. 15:23; 16:13; 19:17; 21:24; Mk. 4:10; 7:26; 8:5; Lk. 4:38; 5:3; 7:3, 36; 8:37; 9:45; 11:37; 14:18, 19, 32; 16:27; 19:31; 20:3; 22:68; 23:3; Jn 1:19, 21, 25; 4:31, 40, 47; 5:12; 8:7; 9:2, 15, 19, 21; 12:21; 14:16; 16:5, 19, 23, 26, 30; 17:9, 15, 20; 18:19, 21; 19:31, 38; Acts 1:6; 3:3; 10:48; 16:39; 18:20; 23:18, 20; Phil 4:3; 1Th 4:1; 5:12; 2Th 2:1; 1Jn. 5:16; 2Jn. 1:5 The NAS renders erotao as ask(18), asked(13), asking(12), asks(3), beg(1), begging(1), made request(1), make request(1), please(2), question(6), questioned(2), request(4), requesting(3). Erotao - 59x in the non-apocryphal Septuagint (LXX) where it has only the meaning ask, while “request” is expressed with aiteo - Ge 24:47, 57; 32:17, 29; 37:15; 40:7; 43:7, 27; 44:19; Exod. 3:13; 13:14; Deut. 6:20; 13:14; Jos. 4:6, 21; Jdg. 4:20; 13:6, 18; 18:5, 15; 20:18, 23; 1 Sam. 10:4; 19:22; 22:10, 13, 15; 23:4; 25:5, 8; 30:21; 2 Sam. 5:19; 8:10; 20:18; 1 Chr. 14:10, 14; 18:10; Ezr. 5:9f; Neh. 1:2; Job 21:29; 38:3; 40:7; 42:4; Ps. 35:11; 122:6; Isa. 41:28; 45:11; Jer. 6:16; 18:13; 23:33; 30:6; 36:17; 37:17; 38:14, 27; 48:19; 50:5; Dan. 2:10 Erotao is to be distinguished from another verb with similar meaning aiteo which Vine says... more frequently suggests the attitude of a suppliant, the petition of one who is lesser in position than he to whom the petition is made; e.g., in the case of men in asking something from God, Mt. 7:7; a child from a parent, Mt. 7:9,10; a subject from a king, Acts 12:20; priests and people from Pilate, Lk 23:23 (Vine, W E: Vine's Complete Expository Dictionary of Old and New Testament Words. 1996. Nelson) (BDAG - aiteo = "to ask for, with a claim on receipt of an answer") Brethren (80) (adelphos from collative a = denoting unity + delphús = womb) is literally one born from same womb and so a male having the same father and mother as reference person. Figuratively, adelphos as in this verse refers to a close associate of a group of persons having well-defined membership, specifically here referring to fellow believers in Christ who are united by the bond of affection. Hiebert observes that... The solicitous tone indicates that the writers were aware that difficulties did exist in the Thessalonian church regarding the subject now being dealt with. It must be borne in mind that Timothy had just returned from Thessalonica and had given a detailed report of the situation in the church. Sound principles of guidance for their assembly relations are therefore now set forth. Instructions are given concerning their relations to their leaders (1Thes 5:12, 13) as well as their duties as a congregation toward faulty members (1Thes 5:14, 15). It seems obvious that some feelings of tension and misunderstanding had arisen between the members and their leaders. The members seemingly had not appreciated or rightly understood the nature and function of their leaders. (Hiebert, D. Edmond: 1 & 2 Thessalonians: BMH Book. 1996) Appreciate (1492) (eido, oida - eido is used only in the perfect tense = oida) literally means perception by sight (perceive, see) as in Mt 2:2 where the wise men "saw His star". The meaning of eido is somewhat difficult to convey but in general this type of "knowing" is distinguished from ginosko (and epiginosko, epignosis), the other major NT word for knowing, because ginosko refers to knowledge obtained by experience or "experiential knowledge" whereas eido often refers to more intuitive knowledge, although the distinction is not always crystal clear. Appreciate is not most accurate rendering of "eido" (to know) which in context is recognition of the vital function for which these leaders have been gifted. The idea is that the saints at Thessalonica need to come to know the worth of their leaders. They must not remain ignorant concerning them but by careful consideration come to a full understanding of their true character and diligent labor. The practical result of such acknowledgment will be cooperation with and submission to their nurturing admonishments. Vincent writes that we are to... Recognise them for what they are, and as entitled to respect because of their office. This does not mean simple face recognition, but that the people are to literally know those who labor among them (today this would refer especially to pastors and staff) well enough to have an intimate appreciation for them and to respect them because of their value. Spurgeon explains this verse this way... You see, in the church of old they edified one another, but for all that they did not cast off God’s ordinance of Christian ministry. There was rule in the church then as there should be now; and the apostle, when he speaks of this individual edification, this mutual instruction, does not forget to notice those who were the pastors of the flock. He says, “Know them which labor among you and are over you in the Lord, and admonish you; and esteem them very highly in love for their work’s sake.” Stedman writes that appreciate means ... "know them." Recognize them. Be aware of them. Do not take them for granted. I know of churches where pastors are treated as hired servants; they are there to respond to the whims of the board of the church or the vote of the congregation. They are treated with little or no respect and at times are severely mistreated. That is a shame. Here the apostle is saying, "Get to know your leaders. Understand that they are people and do not ignore them." (Ibid) Hiebert makes some interesting observations on this passage writing that... Ministers are often urged, and rightly so, to "know" their members, but here the members are called upon to "know" their leaders. And surely much of the tension that at times develops between the pastors and members would be dissipated if the members would learn to know and appreciate the duties and ministries of their spiritual leaders. Such a recognition and appreciation of their spiritual leaders is "a purely spiritual exercise possible only to spiritual persons. Non-spiritual persons cannot recognize, and would not acknowledge, spiritual workers or their work. Some scholars hold that the terminology indicates they are not ordained officers in the church but rather voluntary workers. Certainly the three present tense participles stress the work of these men rather than the dignity of the office, but that does not prove the Thessalonian church was still without duly appointed leaders. From Acts 14:23 it is clear that it was Paul's practice to appoint elders in his recently established churches. And even if we accept the assertion of some, that the missionaries were driven out of Thessalonica before they had time to appoint elders over their converts, that does not prove that the church remained unorganized. Those who had been former attendants of the Jewish synagogue would be familiar with the basic organization of the synagogue and would thus know how to secure the needed leadership for the church. That the need for a definitely constituted leadership for the group would soon be felt is certain. That they remained without the needed organization and appointed leaders is highly improbable. If the church had not been properly organized and remained without qualified leaders, would not Timothy have attended to that need while he was there? This exhortation to the members takes it for granted that the ministerial overseeing of their leaders was an essential function in the church. When this passage is combined with 2 Thessalonians 3:6-13, "it becomes plain that this was a community which had an accepted leadership and a pattern for enforcing conformity to the standards of the Christian community"6 But it is clear that their organization was simple, and thus nothing like the organized hierarchy operative in many churches today. The plural "those" points to a plurality of elders in the church. This is in harmony with Paul's practice of establishing leaders for his churches (Acts 14:23). These men were naturally chosen from among their own numbers on the basis of their willingness and abilities. Since they apparently continued their secular employment for a livelihood, several would be chosen to work together in giving the needed overseeing and leadership to the group of believers. The work of these leaders is set forth with three present tense participles, delineating their continuing activities. The use of participles instead of nouns of office presents these leaders as exercising specific ministerial functions rather than being given official status. (Ibid)