5:1 {But concerning the times and the seasons} (\peri de tōn
chronōn kai tōn kairōn\). See both words used also in Tit 1:2f.
\Chronos\ is rather an extended period and \kairos\ a definite
space of time.

5:2 {Know perfectly} (\akribōs oidate\). Accurately know, not
"the times and the seasons," but their own ignorance. {As a thief
in the night} (\hōs kleptēs en nukti\). As a thief at night,
suddenly and unexpectedly. Reminiscence of the word of Jesus (Mt
24:43; Lu 12:39), used also in 2Pe 3:10; Re 3:3; 16:15.
{Cometh} (\erchetai\). Prophetic or futuristic present tense.

5:3 {When they are saying} (\hotan legōsin\). Present active
subjunctive picturing these false prophets of {peace and safety}
like Eze 13:10 (Peace, and there is no peace). \Asphaleia\ only
in N.T. in Lu 1:4 (which see); Ac 5:23 and here. {Sudden
destruction} (\aiphnidios olethros\). \Olethros\ old word from
\ollumi\, to destroy. See also 2Th 1:9. \Aiphnidios\, old
adjective akin to \aphnō\ and in N.T. only here and Lu 21:34
where Westcott and Hort spell it \ephnidios\. {Cometh upon them}
(\autois epistatai\). Unaspirated form instead of the usual
\ephistatai\ (present middle indicative) from \ephistēmi\ perhaps
due to confusion with \epistamai\. {As travail upon a woman with
child} (\hōsper hē ōdin tēi en gastri echousēi\). Earlier form
\ōdis\ for birth-pang used also by Jesus (Mr 13:8; Mt 24:8).
Technical phrase for pregnancy, {to the one who has it in belly}
(cf. Mt 1:18 of Mary). {They shall in no wise escape} (\ou mē
ekphugōsin\). Strong negative like that in 4:15 \ou mē\ (double
negative) and the second aorist active subjunctive.

5:4 {As a thief} (\hōs kleptēs\). As in verse 2, but A B
Bohairic have \kleptas\ (thieves), turning the metaphor round.

5:5 {Sons of light} (\huioi phōtos\), {sons of day} (\huioi
hēmeras\). Chiefly a translation Hebraism (Deissmann, _Bible
Studies_, pp. 161ff.). Cf. words of Jesus in Lu 16:8 and Paul
in Eph 5:9. He repeats the same idea in turning from "ye" to
"we" and using \nuktos\ (night) and \skotous\ (darkness),
predicate genitives.

5:6 {So then} (\ara oun\). Two inferential particles, accordingly
therefore, as in 2Th 2:15 and only in Paul in N.T. {Let us not
sleep} (\mē katheudōmen\). Present active subjunctive (volitive),
let us not go on sleeping. {Let us watch} (\grēgorōmen\). Present
active subj. (volitive) again, let us keep awake (late verb
\grēgoreō\ from perfect \egrēgora\). {Be sober} (\nēphōmen\).
Present active subjunctive (volitive). Old verb not to be drunk.
In N.T. only in figurative sense, to be calm, sober-minded. Also
in verse 8 with the metaphor of drunkenness in contrast.

5:7 {They that be drunken are drunken in the night} (\hoi
methuskomenoi nuktos methuousin\). No need of "be" here, they
that are drunken. No real difference in meaning between
\methuskō\ and \methuō\, to be drunk, except that \methuskō\
(inceptive verb in \-skō\) means to get drunk. {Night} (\nuktos\,
genitive by night) is the favourite time for drunken revelries.

5:8 {Putting on the breastplate of faith and love} (\endusamenoi
thōraka pisteōs kai agapēs\). First aorist (ingressive) middle
participle of \enduō\. The same figure of breastplate in Eph
6:14, only there "of righteousness." The idea of watchfulness
brings the figure of a sentry on guard and armed to Paul's mind
as in Ro 13:12 "the weapons of light." The word \thōrax\
(breastplate) is common in the LXX. {For a helmet, the hope of
salvation} (\perikephalaian elpida sōtērias\). Same figure in
Eph 6:17 and both like Isa 59:17. Late word meaning around
(\peri\) the head (\kephalē\) and in Polybius, LXX, and in the
papyri. \Sōtērias\ is objective genitive.

5:9 {But unto the obtaining of salvation through our Lord Jesus
Christ} (\alla eis peripoiēsin sōtērias dia tou Kuriou hēmōn
Iēsou Christou\). The difficult word here is \peripoiēsin\ which
may be passive, God's possession as in 1Pe 2:9, or active,
obtaining, as in 2Th 2:14. The latter is probably the idea
here. We are to keep awake so as to fulfil God's purpose
(\etheto\, appointed, second aorist middle indicative of
\tithēmi\) in calling us. That is our hope of final victory
(salvation in this sense).

5:10 {For us} (\peri hēmōn\). {Around us}. So Westcott and Hort,
but \huper\ (over, in behalf of) as in many MSS. These
prepositions often interchanged in N.T. MSS. {Whether we wake or
sleep} (\eite grēgorōmen eite katheudōmen\). Alternative
condition of third class with present subjunctive, though
\eante--eante\ more usual conjunction (Robertson, _Grammar_, P.
1017). Used here of life and death, not as metaphor. {That we
should live together with him} (\hina hama sun autōi zēsōmen\).
First aorist active subjunctive constative aorist covering all
life (now and hereafter) together with (\hama sun\ as in 5:17)
Jesus.

5:11 {Build each other up} (\oikodomeite heis ton hena\).
Literally, build ye, one the one (\heis\ nominative in partitive
apposition with unexpressed \humeis\ subject of \oikodomeite\.)
Then \ton hena\ the accusative in partitive apposition with the
unexpressed \heautous\ or \allēlous\. See the same idiom in 1Co
4:6 {one in behalf of the one}, \heis huper tou henos\. Build is
a favourite Pauline metaphor.

5:12 {Them that labour among you} (\tous kopiōntas en humin\).
Old word for toil even if weary. {And are over you in the Lord}
(\kai proistamenous humōn en Kuriōi\). Same article with this
participle. Literally, those who stand in front of you, your
leaders in the Lord, the presbyters or bishops and deacons. Get
acquainted with them and follow them. {And admonish you} (\kai
nouthetountas humas\). Old verb from \nouthetēs\ and this from
\nous\ (mind) and \tithēmi\, to put. Putting sense into the heads
of people. A thankless, but a necessary, task. The same article
connects all three participles, different functions of the same
leaders in the church.

5:13 {And to esteem them} (\kai hēgeisthai\). Get acquainted with
them and esteem the leaders. The idlers in Thessalonica had
evidently refused to follow their leaders in church activities.
We need wise leadership today, but still more wise following. An
army of captains and colonels never won a battle.

5:14 {Admonish the disorderly} (\noutheteite tous ataktous\). Put
sense into the unruly mob who break ranks (\a\ privative and
\taktos\, verbal adjective of \tassō\, to keep military order).
Recall the idlers from the market-place used against Paul (Ac
17:5). This is a challenging task for any leader. {Encourage the
fainthearted} (\paramutheisthe tous oligopsuchous\). Old verb to
encourage or console as in Joh 11:31, though not so common in
N.T. as \parakaleō\, the compound adjective (\oligos\, little or
small, \psuchē\, soul), small-souled, little-souled, late word in
LXX. The verb \oligopsucheō\ occurs in the papyri. Local
conditions often cause some to lose heart and wish to drop out,
be quitters. These must be held in line. {Support the weak}
(\antechesthe tōn asthenōn\). Middle voice with genitive of
\antechō\, old verb, in N.T. only in middle, to cling to, to hold
on to (with genitive). The weak are those tempted to sin
(immorality, for instance). {Be long-suffering toward all}
(\makrothumeite pros pantas\). These disorderly elements try the
patience of the leaders. Hold out with them. What a wonderful
ideal Paul here holds up for church leaders!

5:15 {See to it that no one render unto any one evil for evil}
(\horate mē tis kakon anti kakou apodōi\). Note \mē\ with the
aorist subjunctive (negative purpose) \apodōi\ from \apodidōmi\,
to give back. Retaliation, condemned by Jesus (Mt 5:38-42) and
by Paul in Ro 12:17, usually takes the form of "evil for evil,"
rather than "good for good" (\kalon anti kalou\). Note idea of
exchange in \anti\. {Follow after} (\diōkete\). Keep up the chase
(\diōkō\) after the good.

5:18 {In everything give thanks} (\en panti eucharisteite\).
There is a silver lining to every cloud. God is with us whatever
befalls us. It is God's will that we find joy in prayer in Christ
Jesus in every condition of life.

5:19 {Quench not the spirit} (\to pneuma mē sbennute\). \Mē\ with
the present imperative means to stop doing it or not to have the
habit of doing it. It is a bold figure. Some of them were trying
to put out the fire of the Holy Spirit, probably the special
gifts of the Holy Spirit as verse 20 means. But even so the
exercise of these special gifts (1Co 12-14; 2Co 12:2-4; Ro
12:6-9) was to be decently (\euschēmonōs\, 1Th 4:12) and in
order (\kata taxin\, 1Co 14:40) and for edification (\pros
oikodomēn\, 1Co 14:26). Today, as then, there are two extremes
about spiritual gifts (cold indifference or wild excess). It is
not hard to put out the fire of spiritual fervor and power.

5:20 {Despise not prophesyings} (\prophēteias mē exoutheneite\).
Same construction, stop counting as nothing (\exoutheneō\,
\outhen=ouden\), late form in LXX. Plutarch has \exoudenizō\.
Plural form \prophēteias\ (accusative). Word means
{forth-telling} (\pro-phēmi\) rather than {fore-telling} and is
the chief of the spiritual gifts (1Co 14) and evidently
depreciated in Thessalonica as in Corinth later.

5:21 {Prove all things} (\panta [de] dokimazete\). Probably \de\
(but) is genuine. Even the gift of prophecy has to be tested
(1Co 12:10; 14:29) to avoid error. Paul shows fine balance
here. {Hold fast that which is good} (\to kalon katechete\). Keep
on holding down the beautiful (noble, morally beautiful). Present
imperative \kat-echō\ (perfective use of \kata-\ here).

5:22 {Abstain from every form of evil} (\apo pantos eidous
ponērou apechesthe\). Present middle (direct) imperative of
\ap-echō\ (contrast with \kat-echō\) and preposition \apo\
repeated with ablative as in 1Th 4:3. Note use of \ponērou\
here for evil without the article, common enough idiom. \Eidos\
(from \eidon\) naturally means look or appearance as in Lu 3:23;
9:29; Joh 5:37; 2Co 5:7. But, if so taken, it is not semblance
as opposed to reality (Milligan). The papyri give several
examples of \eidos\ in the sense of class or kind and that idea
suits best here. Evil had a way of showing itself even in the
spiritual gifts including prophecy.

5:23 {The God of peace} (\ho theos tēs eirēnēs\). The God
characterized by peace in his nature, who gladly bestows it also.
Common phrase (Milligan) at close of Paul's Epistles (2Co 13:11;
Ro 15:33; 16:20; Php 4:9) and {the Lord of peace} in 2Th 3:6.
{Sanctify you} (\hagiasai humās\). First aorist active optative
in a wish for the future. New verb in LXX and N.T. for the old
\hagizō\, to render or to declare holy (\hagios\), to consecrate,
to separate from things profane. {Wholly} (\holoteleis\).
Predicate adjective in plural (\holos\, whole, \telos\, end), not
adverb \holotelōs\. Late word in Plutarch, Hexapla, and in
inscription A.D. 67 (Moulton and Milligan, _Vocabulary_). Here
alone in N.T. Here it means the whole of each of you, every part
of each of you, "through and through" (Luther), qualitatively
rather than quantitatively. {Your spirit and soul and body}
(\humōn to pneuma kai hē psuchē kai to sōma\). Not necessarily
trichotomy as opposed to dichotomy as elsewhere in Paul's
Epistles. Both believers and unbelievers have an inner man (soul
\psuchē\, mind \nous\, heart \kardia\, the inward man \ho esō
anthrōpos\) and the outer man (\sōma, ho exō anthrōpos\). But the
believer has the Holy Spirit of God, the renewed spirit of man
(1Co 2:11; Ro 8:9-11). {Be preserved entire} (\holoklēron
tērētheiē\). First aorist passive optative in wish for the
future. Note singular verb and singular adjective (neuter)
showing that Paul conceives of the man as "an undivided whole"
(Frame), prayer for the consecration of both body and soul (cf.
1Co 6). The adjective \holoklēron\ is in predicate and is an
old form and means complete in all its parts (\holos\, whole,
\klēros\, lot or part). There is to be no deficiency in any part.
\Teleios\ (from \telos\, end) means final perfection. {Without
blame} (\amemptōs\). Old adverb (\a\ privative, \memptos\, verbal
of \memphomai\, to blame) only in I Thess. in N.T. (2:10; 3:13;
5:23). Milligan notes it in certain sepulchral inscriptions
discovered in Thessalonica. {At the coming} (\en tēi parousiāi\).
The Second Coming which was a sustaining hope to Paul as it
should be to us and mentioned often in this Epistle (see on
¯2:19).

5:24 {Faithful} (\pistos\). God, he means, who calls and will
carry through (Php 1:6).

5:25 {Pray for us} (\proseuchesthe [kai] peri hēmōn\). He has
made his prayer for them. He adds this "human touch" (Frame) and
pleads for the prayers of his converts (2Th 3:1; Col 4:2f.).
Probably \kai\ also is genuine (B D).

5:26 {With a holy kiss} (\en philēmati hagiōi\). With a kiss that
is holy (Milligan) a token of friendship and brotherly love (1Co
16:20; 2Co 13:12; Ro 16:16). In 1Pe 5:14 it is "with a kiss of
love." This was the customary salutation for rabbis.

5:27 {I adjure you by the Lord} (\enorkizō humas ton Kurion\).
Late compound for old \horkizō\ (Mr 5:7), to put one on oath,
with two accusatives (Robertson, _Grammar_, pp. 483f.). Occurs in
inscriptions. {That this epistle be read unto all the brethren}
(\anagnōsthēnai tēn epistolēn pasin tois adelphois\). First
aorist passive infinitive of \anaginōskō\ with accusative of
general reference in an indirect command. Clearly Paul wrote for
the church as a whole and wished the epistles read aloud at a
public meeting. In this first epistle we see the importance that
he attaches to his epistles.

5:28 {The grace} (\hē charis\). Paul prefers this noble word to
the customary \errōsthe\ (Farewell, Be strong). See 2Th 3:18
for identical close save added \pantōn\ (all). A bit shorter form
in 1Co 16:23; Ro 16:20 and still shorter in Col 4:18; 1Ti
6:21; Tit 3:15; 2Ti 4:22. The full Trinitarian benediction we
find in 2Co 13:13.