1 Thessalonians 5

Now, brothers and sisters, about the times and dates when this will happen, you do not need me to write to you.

1But of the times and the seasons, brethren, ye have no need that I write unto you.

Note"The times and the seasons" is a fixed pair of Greek words, one meaning a stretch of time and the other the decisive moment when something happens. Together they were a standard phrase for "when it will happen and how it will come about," not two separate topics.

2You know very well that the day of the Lord will come like a thief in the night, with no warning.

2For yourselves know perfectly that the day of the Lord so cometh as a thief in the night.

Note"The day of the Lord" is a set phrase carried over from the Hebrew prophets, where it names the day God steps in publicly to judge and to put things right. Paul's readers heard it as a technical term, not as a vague reference to some day or other.

3While people are saying, "Everything is peaceful and safe," ruin will fall on them suddenly, the way labor pains come on a pregnant woman, and they will not get away.

3For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape.

Note"Travail" in 1611 meant the pains of childbirth; it has nothing to do with travel or with hard work in general. Labor pains were a stock prophetic image for trouble that arrives without warning, cannot be called off, and has to be gone through. "Peace and safety" also pairs two words that were familiar slogans of Roman rule, advertising the security the empire claimed to provide.

4But you, brothers and sisters, are not living in the dark, so that day will not surprise you the way a thief does.

4But ye, brethren, are not in darkness, that that day should overtake you as a thief.

5You all belong to the light and to the day. We do not belong to the night or to the dark.

5Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness.

NoteGreek and Hebrew both used "son of" or "child of" to say what someone is made of or belongs to, rather than who their parents are. A "child of light" is a person whose whole character and loyalty belong to the light.

6So let us not sleep, the way other people do. Let us stay awake and keep clear heads.

6Therefore let us not sleep, as do others; but let us watch and be sober.

Note"Sober" in the KJV covers more than staying off drink. It means clear headed, alert, in command of yourself. Verse 7 then plays on the literal sense as well.

7People who sleep sleep at night, and people who get drunk get drunk at night.

7For they that sleep sleep in the night; and they that be drunken are drunken in the night.

8But we belong to the day, so let us keep clear heads. Let faith and love be our armor across the chest, and the hope of being saved be our helmet.

8But let us, who are of the day, be sober, putting on the breastplate of faith and love; and for an helmet, the hope of salvation.

NoteThe breastplate and the helmet were the two standard pieces of a soldier's defensive armor, one covering the chest and one the head. The picture is borrowed from Isaiah 59:17, where God himself puts on a breastplate and a helmet.

9God did not choose us to receive his anger. He chose us to be saved through our Lord Jesus Christ.

9For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,

Note"Wrath" here is not a flash of temper. In Paul's letters it is a fixed term for the judgment that falls on the day of the Lord named in verse 2.

10Jesus died for us so that, whether we are awake or asleep, we will live together with him.

10Who died for us, that, whether we wake or sleep, we should live together with him.

Note"Wake or sleep" does not repeat the careless sleep of verses 6 and 7. "Sleep" here is the same gentle word for death that Paul used in chapter 4, so the sense is "whether we are still alive or have already died."

11So encourage each other and build each other up, just as you are already doing.

11Wherefore comfort yourselves together, and edify one another, even as also ye do.

Note"Comfort" in 1611 meant to strengthen someone or put heart into them, closer to encourage than to console. "Edify" comes from the Latin for building a house, so the two words together mean encourage each other and build each other up.

12And we ask you, brothers and sisters, to respect those who work hard among you, who lead you in the Lord, and who correct you.

12And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you;

Note"Know them" translates a verb meaning recognize and acknowledge, giving people their proper standing, not simply being acquainted with them. The people described are the local leaders of a young congregation that as yet had no formal titles or offices.

13Think very highly of them, and love them, because of the work they do. And live at peace with one another.

13And to esteem them very highly in love for their work’s sake. And be at peace among yourselves.

14Now we urge you, brothers and sisters: warn those who refuse to do their part, cheer up those who are discouraged, help those who are weak, and be patient with everyone.

14Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men.

Note"Unruly" translates a word from the drill field, used of a soldier out of rank or a line that has broken up. In this letter it points at people who had stopped doing their ordinary work and were living off others. "Feebleminded" in 1611 meant small souled, that is, discouraged or losing nerve. It did not mean stupid or mentally impaired.

15Make sure no one pays back a wrong with another wrong. Instead, always aim at what is good for each other and for everyone else.

15See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men.

16Be joyful always.

16Rejoice evermore.

17Never stop praying.

17Pray without ceasing.

18Give thanks whatever happens, because this is what God wants from you as people who belong to Christ Jesus.

18In every thing give thanks: for this is the will of God in Christ Jesus concerning you.

19Do not put out the fire of the Holy Spirit.

19Quench not the Spirit.

Note"Quench" is the ordinary word for putting out a fire or snuffing a lamp.

20Do not look down on messages spoken for God.

20Despise not prophesyings.

Note"Prophesyings" in these gatherings meant speaking aloud a message believed to come from God to the people present. It usually did not mean predicting the future. "Despise" in the KJV means treat as worthless, which is stronger than simply disliking something.

21Test everything, and hold on tightly to what is good.

21Prove all things; hold fast that which is good.

Note"Prove" in 1611 meant to test or assay, the way metal is tested to see whether it is genuine. The old sense survives in the phrase "proving ground."

22Stay away from every kind of evil.

22Abstain from all appearance of evil.

Note"Appearance" in 1611 meant outward form or kind, so the phrase means every sort of evil. It is not advice about avoiding things that merely look bad to onlookers, which is what the modern word suggests.

23May God himself, the God who gives peace, make you completely his own. And may your whole spirit, soul, and body be kept free from blame until our Lord Jesus Christ comes.

23And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.

Note"Sanctify you wholly" means set you apart entirely for God. "Spirit and soul and body" piles up terms for the whole person; whether Paul means three distinct parts of a human being or is simply saying "all of you, every part," the Greek leaves open, and it has been argued over ever since. "The coming" translates parousia, the word used for the arrival of a king or emperor on an official visit to a city.

24The one who calls you can be trusted, and he will do it.

24Faithful is he that calleth you, who also will do it.

25Brothers and sisters, pray for us too.

25Brethren, pray for us.

26Greet all the brothers and sisters with a holy kiss.

26Greet all the brethren with an holy kiss.

NoteA kiss on the cheek was an ordinary greeting between family members and close friends throughout the ancient Mediterranean world. Calling it "holy" marks it as the greeting used among members of the assembly, who treated one another as family.

27In the Lord's name I give you this order: have this letter read out loud to all God's people there.

27I charge you by the Lord that this epistle be read unto all the holy brethren.

Note"I charge you by the Lord" is oath language, placing the hearer under a solemn obligation. Reading aloud was simply how a letter reached a congregation: copies were expensive and many people could not read, so the whole group heard it at one sitting. "Epistle" means letter.

28May the undeserved kindness of our Lord Jesus Christ be with you. Amen.

28The grace of our Lord Jesus Christ be with you. Amen.