1 Thessalonians 5

the times and the seasons
The Greek phrase translated “the times and the seasons” is τῶν χρόνων καὶ τῶν καιρῶν (tōn chronōn kai tōn kairōn). “Times” (χρόνων; chronōn) refers to the regular passing of time in general, as measured by a calendar or clock, while “seasons” (καιρῶν; kairōn) refers more to specified periods of time, appointed for particular events. When these two terms are used together, the phrase describes God’s eschatological calendar (cf. Dan 2:21; Acts 1:7), anticipating the return of the Lord, the rapture of the church, the punishment of the wicked, etc. The pairing is translated consistently as “times and seasons” in Daniel 2:21, Acts 1:7, and here to help the reader draw the appropriate connections. In Acts 1:7, Jesus told His disciples that it was not for them to know the times or seasons which the Father has set by His own authority. Here, Paul is recapitulating this statement, reminding the Thessalonians that they need not be concerned about the details of the timing of the Lord’s return (it will be like a thief in the night, whose timing is unknown and sudden), but rather should focus on godly living in anticipation of His return in the meantime.

never
The translation “never” brings out the strong emphasis of the Greek double negative οὐ μὴ (ou mē) in this verse. Paul is emphatic that unbelievers who deny the coming wrath of God upon sin will never escape the swiftly-coming destruction. However, while they will be surprised and overtaken by this sudden wrath, Paul reminds the Thessalonians that they will not be overtaken in the same way because they are of the light (vv. 4–5).

appointed
“Appointed” translates τίθημι (tithēmi), which usually refers to “putting” or “setting,” and when a person is the object, it has the sense of “appointing” or “assigning.” The translation as “appointed” brings out the meaning well, and also distinguishes this word from another word for “destined” κεῖμαι (keimai) used in 3:3. Paul encourages the Thessalonians by reminding them that they have not been appointed by God for wrath like unbelievers, but rather for obtaining salvation. God has personally appointed them to this end through the Lord Jesus Christ, and so the outcome is secure.

comfort
The word “comfort” translates the Greek verb παρακαλέω (parakaleo), which usually at the beginning of a section of instruction is translated “exhort” or within a section “urge” or “encourage.” The choice for comfort here is a specific contextual nuance and matches how the same word is translated in 4:18, where it is used to describe comforting those who are mourning the dead.

know
“Know” is from οἶδα (oida). The word has to do with having information about something or someone. Paul’s point about appreciating leaders in the Church is still made in verse 13. Here, saints in the Church are encouraged to know those who lead them, so they can better understand how to appreciate them.

admonish
The Greek word νουθετέω (neutheteō) has the idea of instructing someone through exhortation, admonishment, or warning. The translation as “admonish” carries the sense well, and consistent translation as such helps the reader to recognize it everywhere it appears (e.g., also in v. 14). In this passage, Paul both asks the Thessalonians to know those who lead and admonish them (v. 12) and urges them to admonish others in their midst who need such instruction (v. 14).

admonish
Refer to the discussion on verse 12 above.

without ceasing
The word ἀδιαλείπτως (adialeiptōs) here, meaning incessantly, unceasingly, or constantly, is consistently translated as “without ceasing” in Paul’s letters to the Thessalonians (as well as its only other occurrence in Rom 1:9). This helps the reader to recognize it wherever it appears as well as to notice connections, like Paul’s command here that believers “pray without ceasing” (5:17) being backed up by his own faithful practice seen in 1:3. Paul exhorts the Thessalonians to practice what he himself also faithfully does.

prophesies
The translation “prophesies” is more literal than “prophetic utterances” as it represents a single word in Greek (προφητείας; prophēteias). Here, “prophesies” refers to authoritative messages from God spoken by an approved messenger. In New Testament times, before the biblical canon was completed and closed, the ability to prophesy was given to some members of the church to speak God’s authoritative word to believers (cf. Acts 11:27–28; 1 Tim 1:18; 4:14). Paul is enforcing to the Thessalonians here that the revelation of God’s word to them should be taken very seriously. In terms of modern application, while God does not provide special revelation outside of His written word since the canon of Scripture has been completed, believers are to seriously heed what He has revealed in His written word, whether read or preached (cf. Matt. 13:14; 2 Pet. 1:19–21; Rev. 1:3; 22:7, 10, 18, 19, where “prophesy” refers to God’s word preserved in the writing of Scripture).

all things
The translation “all things” accurately brings out the plural form of πάντα (panta) here (as opposed to the singular “everything”). This specific wording designates a more intentional and specific examination of each thing (not just a general examination of everything, which could communicate too cursory an overview). In context, this refers to all revelations presumably from God. All potential words from God were to be examined carefully to determine their legitimacy. This is an essential part of appreciating and revering the word of God, as it shows a true care for exactly what is and is not His word.

who also will do it
“Who” is a more literal translation than “He” here because the underlying word in Greek is the relative pronoun ὃς (hos). Paul uses this pronoun to point back to “He who calls” (ὁ καλῶν; ho kalōn), which is another reference to “the God of peace” (ὁ θεὸς τῆς εἰρήνης; ho theos tēs eirēnēs) in the previous verse. The use of the relative pronoun “who” rather than the personal pronoun “he” helps to tie these verses together into a more unified form rather than a few different staccato sentences. This emphasizes the good, sovereign actions of God toward believers (sanctifying, preserving, making blameless, and calling), which are all the doing of the God of peace.

do it
The translation “do it” is a more literal rendering of the verb ποιέω (poieō) than the wordier “bring it to pass.” The verb usually communicates doing or accomplishing work. Here, exactly what God does is not grammatically specified, but infers the completion of the divine actions of v. 23. The language of the trustworthy God who will accomplish this plan for believers brings to mind the similar promise of Psalm 37:5, “Commit your way to Yahweh, trust in Him, and He will do it.” The translation here as “do it” helps the reader to recognize this similar phrasing when it appears elsewhere in Scripture.

implore
“Implore” translates the Greek verb ἐνορκίζω (enorkizō), which comes from the word ὁρκίζω (horkizō)—a strong oath word comprising some of the strongest language available to entreat someone. It is used two other times the New Testament: in Mark 5:7 of demons begging Jesus not to torment them, and in Acts 19:13 of Jewish exorcists trying to cast out demons in Jesus’ name. This word is consistently translated as “implore” in each of these occurrences to convey the strength of the entreaty. Here, Paul intensifies the word even further by adding the prefix ἐν- (en-) to ὁρκίζω (horkizō), forming ἐνορκίζω (enorkizō). It is very important to him that this letter be read to all the brothers, as it contains foundational and vital truth from God to equip believers to live well in anticipation of the Lord’s return.