1 Tesalonica 5

7 salin · basahin sa 12 tradisyon.

NCB · Bagong Bibliya ng Konsenso

¹Now concerning the times and the seasons, brothers, you have no need for anything to be written to you. ²For you yourselves know exactly that the day of the Lord comes like a thief in the night. ³For whenever they say, "Peace and security," then sudden destruction comes upon them, just as labor pains upon a pregnant woman, and they will by no means escape. ⁴But you, brothers, are not in darkness, that the day should overtake you like a thief. ⁵For you are all sons of light and sons of day; we are not of night nor of darkness. ⁶So then, let us not sleep as the rest do, but let us watch and be sober. ⁷For those who sleep, sleep at night, and those who get drunk, get drunk at night; ⁸But since we are of the day, let us be sober, putting on a breastplate of faith and love, and for a helmet, the hope of salvation. ⁹Because God did not appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ, ¹⁰who died for us, so that whether we watch or sleep, we may live together with him. ¹¹Therefore encourage one another, and build each other up, just as you also do. ¹²Now we ask you, brothers, to recognize those who labor among you and are over you in the Lord and admonish you, ¹³and to esteem them superabundantly in love because of their work. Be at peace among yourselves. ¹⁴And we urge you, brothers: admonish the disorderly, encourage the fainthearted, support the weak, be patient toward all. ¹⁵See that no one repays anyone evil for evil, but always pursue what is good, both for one another and for all. ¹⁶Always rejoice; ¹⁷pray without ceasing; ¹⁸in everything give thanks; for this is the will of God in Christ Jesus for you. ¹⁹Do not quench the Spirit; ²⁰do not despise prophecies; ²¹but test all things; hold fast to what is good; ²²hold away from every form of evil. ²³Now may the God of peace himself sanctify you wholly, and may your whole spirit and the soul and the body be preserved blameless at the coming of our Lord Jesus Christ. ²⁴Faithful is the one calling you, who also will do it. ²⁵Brothers, pray also for us. ²⁶Greet all the brothers with a holy kiss. ²⁷I solemnly charge you by the Lord that the letter be read to all the holy brothers. ²⁸The grace of our Lord Jesus Christ be with you. Amen. The first to the Thessalonians was written from Athens.

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Kung saan nagkakasundo ang mga tradisyon

Broadly, Christian traditions affirm that the mandate to 'prove all things' requires testing all church doctrines and traditions against the sole authority of Scripture. However, how to practically apply this mandate is disputed; traditions divide over whether this establishes individual soul competency, the right of the gathered congregation to discern doctrine, or the requirement to subject private revelations to an ordained pastoral hierarchy—a hierarchical structure that is itself contested… Mag-sign in para mabasa ang ang buong pinagkaisahan →

Pinaniniwalaan ng karamihan, pero hindi ng lahat

The mandate to 'prove all things' requires testing all church traditions and doctrines against the sole authority of Scripture. (6 affirm)

Kung saan nagkakaiba ang mga tradisyon

The imagery of the Lord coming as a thief in the night informs the liturgical preparations of Advent and Holy Week.
orthodox: QUALIFY; anglican: QUALIFY
The exhortation to respect those who are 'over you in the Lord' establishes a divine mandate for an ordained pastoral hierarchy.
catholic: AFFIRM; anglican: AFFIRM; lutheran: QUALIFY; reformed: QUALIFY; baptist: DENY
Pastoral leadership is recognized by the local congregation based on spiritual labor rather than external hierarchical appointment.
catholic: DENY; baptist: AFFIRM
The command to pray without ceasing is realized ascetically through the continuous inner orientation of the heart.
catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; baptist: DENY
The commands to rejoice and pray without ceasing represent a practical posture of everyday devotion rather than an unbroken sequence or monastic retreat.
catholic: DENY; orthodox: QUALIFY; oriental-orthodox: DENY; baptist: AFFIRM; restorationist: AFFIRM
The commands not to quench the Spirit and not to despise prophecies are permanent mandates for the continuation of miraculous spiritual gifts.
catholic: QUALIFY; pentecostal: AFFIRM; adventist: AFFIRM; restorationist: DENY
The warnings regarding prophecies and the Spirit apply to the first-century age of miraculous gifts, which have since ceased.
catholic: DENY; pentecostal: DENY; adventist: DENY; restorationist: AFFIRM
The mandate to test all things requires subjecting private revelations and charismatic gifts to the discernment of the Church's pastoral hierarchy.
catholic: AFFIRM; reformed: DENY; baptist: DENY; anabaptist: DENY; pentecostal: QUALIFY; restorationist: DENY
The mandate to 'prove all things' establishes the principle of soul competency, affirming the individual believer's duty to exercise private judgment.
catholic: DENY; baptist: AFFIRM; anabaptist: QUALIFY
The command to 'prove all things' establishes the right and responsibility of the gathered congregation to collectively discern doctrine and practice.
catholic: DENY; anabaptist: AFFIRM
The command to 'prove all things' provides a framework for evaluating active charismatic utterances during worship without quenching the Spirit.
anabaptist: AFFIRM; pentecostal: AFFIRM; restorationist: DENY
The assertion that God is faithful to sanctify completely guarantees the final perseverance of the saints based solely on divine faithfulness.
oriental-orthodox: DENY; lutheran: AFFIRM; reformed: AFFIRM

Kung paano ito binabasa ng bawat tradisyon

Ang bawat pagbasa ay ginawa nang hiwalay — walang tradisyon na nakakakita sa sagot ng iba.

Catholic

In the immediate literary context, Paul concludes his eschatological instructions by shifting from the timing of the Parousia to the ethical demands it places upon believers. He employs apocalyptic imagery (the thief in the night, birth pangs) to contrast the sudden destruction of those living in darkness with the secure vigilance required of the 'children of the day.' Following this, he issues a rapid sequence of parenetic exhortations concerning community order, respect for leaders, mutual care, and liturgical dispositions. The epistle closes with a blessing that invokes the sanctification of the entire human person, followed by practical directives for reading the letter and exchanging a holy kiss. Reception: Catholic reception of this chapter is profound in both the Latin and Eastern traditions, particularly regarding ecclesiology, spiritual theology, and theological anthropology. Verses 12-13 serve as an early witness to a structured pastoral hierarchy; John Chrysostom emphasizes that the command to 'know' and 'esteem' those who labor refers to the priesthood, whose burden of souls requires the loving obedience of the laity. Verse 8 introduces the classic triad of theological virtues—faith, hope, and charity—which the scholastic tradition, including Thomas Aquinas, views as the necessary armor infused by grace. The command to 'pray without ceasing' (verse 17) forms the bedrock of Catholic contemplative theology. In the East, it grounds the Hesychast tradition of the Jesus Prayer and constant inner watchfulness (nepsis), while in the West, figures like John Cassian adapted it into monastic continuous prayer. The Magisterium ultimately views the Liturgy of the Hours as the Church's corporate fulfillment of this command. Verse 23's tripartite division of 'spirit, soul, and body' is pivotal. Against dualistic heresies that despised the flesh, Irenaeus of Lyons famously used this verse to argue for the resurrection of the physical body, insisting that the whole person is saved and sanctified. Later, to preserve the philosophical unity of the human person, Thomas Aquinas clarified that 'spirit' here does not denote a separate substance from the soul, but rather the highest rational faculty of the soul that is responsive to the Holy Spirit. Finally, verses 19-21 ('Do not quench the Spirit... test all things') are recognized by the Second Vatican Council as the fundamental paradigm for the Church's discernment of charisms, maintaining the balance between pneumatic vitality and Magisterial oversight.

Eastern Orthodox

Paul concludes his first epistle to the Thessalonians by addressing the sudden and unpredictable timing of the 'day of the Lord,' warning that it will arrive like a 'thief in the night' (vv. 1-3). Because the believers are 'children of light' and 'children of the day,' Paul exhorts them to ethical wakefulness, sobriety, and mutual edification, distinguishing them from those who sleep or are drunk in the darkness (vv. 4-11). The chapter closes with a series of rapid, imperative instructions regarding community order, pastoral respect, patience, continuous joy, unceasing prayer, and discernment of the Spirit (vv. 12-22). Finally, Paul offers a concluding blessing that God may sanctify their 'whole spirit, soul, and body' to be preserved blameless at Christ's coming (v. 23). Reception: Eastern Orthodox reception of this chapter profoundly shapes two major areas of its theology: ascetic spirituality and anthropology. Asceticism and Nepsis: Paul's call to 'not sleep... but watch and be sober' (v. 6) provides the scriptural foundation for the patristic doctrine of nepsis (watchfulness or sobriety). Authors represented in the Philokalia interpret this watchfulness as the guarding of the nous (intellect or 'eye of the soul') from invasive, passionate thoughts (logismoi). Unceasing Prayer: Verse 17, 'Pray without ceasing,' is the cornerstone of Orthodox hesychasm. St. John Chrysostom emphasizes this as a permanent disposition of the soul toward God rather than an impossible demand for endless vocalization. Later Byzantine theology understands this injunction as the descent of the mind into the heart, where prayer becomes a constant, unforced state of communion. Tripartite Anthropology: Verse 23 ('spirit, soul, and body') is a primary locus for Eastern Orthodox anthropology. Against early Gnostic movements that despised the material body, St. Irenaeus of Lyons cites this verse to prove that salvation encompasses the entire human being; the flesh is not discarded but transfigured by the Spirit. In later patristic thought, the 'spirit' here is often identified with the nous, distinct from the animating life-force of the soul, underscoring that human completeness requires all three elements to be sanctified and deified (theosis).

Oriental Orthodox

In the concluding chapter of his first letter to the Thessalonians, Paul addresses the unexpected timing of the Day of the Lord, comparing it to a thief in the night. He urges the believers to live as 'children of the day' characterized by vigilance, sobriety, and the armor of faith, love, and hope. He then delivers a rapid series of communal and ethical exhortations—respecting leaders, caring for the weak, rejoicing, praying continually, and discerning the Spirit's work. The chapter closes with a prayer for the holistic sanctification of their spirit, soul, and body at the coming of Christ, and a command to greet one another with a holy kiss. Reception: The Oriental Orthodox communion receives 1 Thessalonians 5 as a foundational charter for its ascetic, liturgical, and anthropological frameworks. The Alexandrian and Syriac traditions read Paul’s exhortations to the 'children of the light' (v. 5) through a baptismal and monastic lens. The injunction to 'pray without ceasing' (v. 17) profoundly shaped the desert asceticism of Egypt and Syria. In the 'Fifty Spiritual Homilies' of Pseudo-Macarius—a text highly influential in Coptic and Syriac monasticism—unceasing prayer is understood not merely as vocal repetition but as a continuous inner orientation of the heart, allowing the believer to maintain the active presence of the Holy Spirit. Likewise, the warning, 'Quench not the Spirit' (v. 19), is consistently interpreted as a call to spiritual vigilance. Severus of Antioch, in his 'Cathedral Homilies', emphasizes that the Spirit's fire, ignited in the believer at baptism, must be sustained by good works and sober living lest it be extinguished by spiritual negligence. Paul's prayer that the 'whole spirit, and soul, and body, be preserved blameless' (v. 23) solidified a holistic anthropology within the communion. Against early regional dualisms that despised the material world, this verse asserts the fundamental goodness and ultimate sanctification of the physical body alongside the soul, ensuring that asceticism is seen as a means of transfiguring the whole person rather than escaping the flesh.

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Bawat salin

Ang parehong kabanata sa 7 public-domain na salin.

WEB · World English Bible

¹But concerning the times and the seasons, brothers, you have no need that anything be written to you. ²For you yourselves know well that the day of the Lord comes like a thief in the night. ³For when they are saying, “Peace and safety,” then sudden destruction will come on them, like birth pains on a pregnant woman. Then they will in no way escape. ⁴But you, brothers, aren’t in darkness, that the day should overtake you like a thief. ⁵You are all children of light and children of the day. We don’t belong to the night, nor to darkness, ⁶so then let’s not sleep, as the rest do, but let’s watch and be sober. ⁷For those who sleep, sleep in the night; and those who are drunk are drunk in the night. ⁸But since we belong to the day, let’s be sober, putting on the breastplate of faith and love, and for a helmet, the hope of salvation. ⁹For God didn’t appoint us to wrath, but to the obtaining of salvation through our Lord Jesus Christ, ¹⁰who died for us, that, whether we wake or sleep, we should live together with him. ¹¹Therefore exhort one another, and build each other up, even as you also do. ¹²But we beg you, brothers, to know those who labor among you, and are over you in the Lord and admonish you, ¹³and to respect and honor them in love for their work’s sake. Be at peace among yourselves. ¹⁴We exhort you, brothers: Admonish the disorderly; encourage the faint-hearted; support the weak; be patient toward all. ¹⁵See that no one returns evil for evil to anyone, but always follow after that which is good for one another and for all. ¹⁶Always rejoice. ¹⁷Pray without ceasing. ¹⁸In everything give thanks, for this is the will of God in Christ Jesus toward you. ¹⁹Don’t quench the Spirit. ²⁰Don’t despise prophecies. ²¹Test all things, and hold firmly that which is good. ²²Abstain from every form of evil. ²³May the God of peace himself sanctify you completely. May your whole spirit, soul, and body be preserved blameless at the coming of our Lord Jesus Christ. ²⁴He who calls you is faithful, who will also do it. ²⁵Brothers, pray for us. ²⁶Greet all the brothers with a holy kiss. ²⁷I solemnly command you by the Lord that this letter be read to all the holy brothers. ²⁸The grace of our Lord Jesus Christ be with you. Amen.

KJV · King James Version

¹But of the times and the seasons, brethren, ye have no need that I write unto you. ²For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. 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. ⁴But ye, brethren, are not in darkness, that that day should overtake you as a thief. ⁵Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. ⁶Therefore let us not sleep, as do others; but let us watch and be sober. ⁷For they that sleep sleep in the night; and they that be drunken are drunken in the night. 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. ⁹For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ, ¹⁰Who died for us, that, whether we wake or sleep, we should live together with him. ¹¹Wherefore comfort yourselves together, and edify one another, even as also ye do. ¹²And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; ¹³And to esteem them very highly in love for their work’s sake. And be at peace among yourselves. ¹⁴Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. ¹⁵See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. ¹⁶Rejoice evermore. ¹⁷Pray without ceasing. ¹⁸In every thing give thanks: for this is the will of God in Christ Jesus concerning you. ¹⁹Quench not the Spirit. ²⁰Despise not prophesyings. ²¹Prove all things; hold fast that which is good. ²²Abstain from all appearance of evil. 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. ²⁴Faithful is he that calleth you, who also will do it. ²⁵Brethren, pray for us. ²⁶Greet all the brethren with an holy kiss. ²⁷I charge you by the Lord that this epistle be read unto all the holy brethren. ²⁸The grace of our Lord Jesus Christ be with you. Amen. The first epistle unto the Thessalonians was written from Athens.

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Mga pagkakaiba na nagpapabago sa kahulugan (49)

v1 [interpretive]: Conjunction and preposition choice — “concerning” (WEB, ASV, DARBY) vs “But of” (KJV, WEBSTER, DRC) vs “And concerning” (YLT)
v2 [interpretive]: Translation of the adverb modifying "know" ("perfectly" / "well" / "thoroughly") — “yourselves know perfectly” (KJV, ASV, WEBSTER, DRC) vs “you well” (WEB) vs “have known thoroughly” (YLT) vs “ye well yourselves” (DARBY)
v2 [interpretive]: Phrasing of the temporal expression ("in the night" vs "by night") — “in the” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “by” (DARBY)
v3 [interpretive]: Tense and mood of the verb "say" — “shall say” (KJV, WEBSTER, DRC) vs “are saying” (WEB, ASV) vs “may” (YLT, DARBY)
v3 [interpretive]: Translation of "asphaleia" ("safety" / "surety" / "security") — “safety” (WEB, KJV, ASV, DARBY, WEBSTER) vs “surety” (YLT) vs “security” (DRC)
v3 [interpretive]: Tense and phrasing of the verb for "come upon" — “cometh upon” (KJV, ASV, WEBSTER) vs “will come on” (WEB) vs “doth stand by” (YLT) vs “comes” (DARBY) vs “come” (DRC)
v3 [interpretive]: Phrasing of the strong double negation ("shall not" vs "in no wise" / "in no way") — “shall not” (KJV, YLT, WEBSTER, DRC) vs “in no wise” (ASV, DARBY) vs “will in no way” (WEB)
v4 [interpretive]: Translation of the definite article ("the" vs demonstrative "that") — “that” (KJV, ASV, WEBSTER, DRC) vs “the” (WEB, YLT, DARBY)
v4 [interpretive]: Choice of comparative particle ("as" vs "like") — “as” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “like” (WEB)
v5 [interpretive]: Translation of the genitive relationship ("of" vs "belong to") — “of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “to” (WEB)
v6 [interpretive]: Phrasing of the conjunction and hortatory verb — “Therefore let us not” (KJV, WEBSTER, DRC) vs “so then let’s” (WEB) vs “so then” (ASV) vs “so then we may” (YLT) vs “So then do not” (DARBY)
v6 [interpretive]: Translation of "hoi loipoi" ("the rest" vs "others") — “the rest” (WEB, ASV, DARBY) vs “do others” (KJV, WEBSTER) vs “also the” (YLT) vs “do” (DRC)
v8 [interpretive]: Translation of the participle for donning armor ("putting on" vs "having on") — “putting” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “having” (DRC)
v8 [interpretive]: Translation of "agapē" ("love" vs "charity") — “love” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “charity” (DRC)
v9 [interpretive]: Translation of the conjunction "hoti" ("For" vs "because") — “For” (WEB, KJV, ASV, WEBSTER, DRC) vs “because” (YLT, DARBY)
v9 [interpretive]: Translation of "orgēn" ("wrath" vs "anger") and associated preposition — “to wrath” (WEB, KJV, WEBSTER) vs “not unto” (ASV) vs “anger” (YLT) vs “for” (DARBY) vs “unto” (DRC)
v9 [interpretive]: Translation of "peripoiēsin" ("obtaining" / "acquiring" / "purchasing") — “to obtain” (KJV, WEBSTER) vs “the obtaining of” (WEB) vs “unto the obtaining of” (ASV) vs “the acquiring of” (YLT) vs “for obtaining” (DARBY) vs “unto the purchasing of” (DRC)
v9 [interpretive]: Translation of the preposition "dia" ("through" vs "by") — “through” (WEB, ASV, YLT, DARBY) vs “by” (KJV, WEBSTER, DRC)
v10 [interpretive]: Tense and aspect of the verb "die" — “died” (WEB, KJV, ASV, WEBSTER, DRC) vs “did die” (YLT) vs “has” (DARBY)
v10 [interpretive]: Translation of "grēgoreō" ("wake" vs "watch") — “wake or sleep” (WEB, KJV, ASV, WEBSTER) vs “whether” (YLT) vs “may be watching” (DARBY) vs “watch” (DRC)
v10 [interpretive]: Mood of the verb "live" ("should live" vs "may live") — “should live” (WEB, KJV, ASV, WEBSTER) vs “may” (DARBY, DRC) vs “sleep” (YLT)
v12 [interpretive]: Translation of the conjunction "de" ("And" vs "But") — “And” (KJV, YLT, WEBSTER, DRC) vs “But” (WEB, ASV, DARBY)
v12 [interpretive]: Translation of "erōtaō" ("beseech" / "beg" / "ask") — “beseech” (KJV, ASV, WEBSTER, DRC) vs “beg” (WEB, DARBY) vs “ask” (YLT)
v12 [interpretive]: (vv 12, 25) Translation of "adelphoi" ("brethren" vs "brothers") — “brethren” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “brothers” (WEB)
v12 [interpretive]: Grammatical rendering of the substantive participle for "laboring" — “those who labor” (WEB) vs “them which labour” (KJV) vs “that labor” (ASV) vs “those labouring” (YLT) vs “those who” (DARBY) vs “who labor” (WEBSTER) vs “who” (DRC)
v12 [interpretive]: Translation of "proistēmi" ("are over" / "leading" / "take the lead") — “are over” (WEB, KJV, ASV, WEBSTER, DRC) vs “leading” (YLT) vs “take the lead among” (DARBY)
v13 [interpretive]: Translation of "hēgeomai" ("esteem" / "regard" / "respect and honor") — “And to esteem” (KJV, ASV, YLT, WEBSTER) vs “respect and honor” (WEB) vs “regard” (DARBY) vs “That you” (DRC)
v13 [interpretive]: Translation of the prepositional phrase and "agapē" ("love" vs "charity") — “love for” (WEB, KJV, ASV, WEBSTER) vs “because of” (YLT) vs “on account of” (DARBY) vs “charity” (DRC)
v13 [interpretive]: Textual variant reading "among yourselves" (en heautois) versus "with them" (en autois) — “among yourselves” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “with them” (DRC)
v14 [interpretive]: Translation of "parakaleō" ("exhort" vs "beseech") — “exhort” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “beseech” (DRC)
v14 [interpretive]: Translation of terms for the fainthearted and supporting the weak — “feebleminded support” (KJV, YLT, WEBSTER) vs “disorderly encourage the faint-hearted” (WEB) vs “disorderly encourage the fainthearted” (ASV) vs “faint-hearted sustain” (DARBY) vs “feeble minded” (DRC)
v14 [interpretive]: Translation of "makrothumeō" ("patient" vs "longsuffering") — “towards” (DARBY, WEBSTER, DRC) vs “patient toward” (WEB, KJV) vs “longsuffering” (ASV) vs “unto” (YLT)
v15 [interpretive]: Phrasing of the prohibition against returning evil — “that none render” (KJV, WEBSTER, DRC) vs “no one returns” (WEB) vs “unto any one” (ASV) vs “no one” (YLT) vs “no one to any” (DARBY)
v15 [interpretive]: Translation of "diōkō" ("follow after" vs "pursue") — “ever follow that which” (KJV, WEBSTER, DRC) vs “always after” (WEB, ASV) vs “always” (YLT) vs “pursue always what” (DARBY)
v15 [interpretive]: Translation of the preposition "eis" indicating direction/relation ("to" / "towards" / "for") — “to” (KJV, YLT, WEBSTER) vs “towards” (DARBY, DRC) vs “for” (WEB) vs “toward” (ASV)
v17 [interpretive]: Phrasing of the adverb "adialeiptōs" ("without ceasing" vs "unceasingly") — “without ceasing” (WEB, KJV, ASV, WEBSTER, DRC) vs “ye” (YLT) vs “unceasingly” (DARBY)
v18 [interpretive]: Translation of "pas" in the phrase "en panti" ("everything" / "every thing" / "all things") — “everything” (WEB, ASV, DARBY) vs “every thing” (KJV, YLT, WEBSTER) vs “all things” (DRC)
v18 [interpretive]: Translation of the preposition "eis" indicating relation ("concerning" / "toward" / "in regard to") — “concerning you” (KJV, WEBSTER) vs “toward” (WEB) vs “to you-ward” (ASV) vs “in regard to” (YLT) vs “towards” (DARBY) vs “all” (DRC)
v20 [interpretive]: Translation of "prophēteia" ("prophecies" vs "prophesyings") and the verb for despising — “Despise not prophesyings” (KJV, ASV, WEBSTER) vs “Don’t prophecies” (WEB) vs “prophesyings” (YLT) vs “do lightly esteem prophecies” (DARBY) vs “prophecies” (DRC)
v22 [interpretive]: Translation of "eidos" ("appearance" vs "form") — “all appearance” (KJV, YLT, WEBSTER, DRC) vs “every form” (WEB, ASV, DARBY)
v22 [interpretive]: Translation of "ponēros" ("evil" vs "wickedness") — “evil” (WEB, KJV, ASV, WEBSTER) vs “abstain ye” (YLT) vs “wickedness” (DARBY) vs “refrain yourselves” (DRC)
v23 [interpretive]: Translation of the introductory particle "de" — “And” (KJV, ASV, YLT, WEBSTER) vs “May” (WEB, DRC) vs “Now” (DARBY)
v23 [interpretive]: Translation of the preposition "en" before "the coming" ("at" / "in" / "unto") — “at” (WEB, DARBY) vs “blameless unto” (KJV) vs “entire without blame at” (ASV) vs “unblameably in” (YLT) vs “to” (WEBSTER) vs “in” (DRC)
v24 [interpretive]: Translation of "poieō" ("do" vs "perform") — “do” (KJV, YLT, WEBSTER, DRC) vs “also” (WEB, ASV) vs “also perform” (DARBY)
v26 [interpretive]: Translation of "aspazomai" ("Greet" vs "Salute") — “Greet” (WEB, KJV, DARBY, WEBSTER) vs “Salute” (ASV, YLT, DRC)
v26 [interpretive]: Translation of the preposition "en" ("with" vs "in") — “a” (ASV, DARBY, WEBSTER, DRC) vs “brothers a” (WEB) vs “brethren with an” (KJV) vs “in” (YLT)
v27 [interpretive]: Translation of "enorkizō" ("charge" / "adjure" / "solemnly command") — “charge” (KJV, YLT, WEBSTER, DRC) vs “adjure” (ASV, DARBY) vs “solemnly command” (WEB)
v27 [interpretive]: Translation of "epistolē" ("epistle" vs "letter") and its article — “this epistle” (KJV, ASV, WEBSTER, DRC) vs “the letter” (YLT, DARBY) vs “letter” (WEB)
v27 [interpretive]: Choice of preposition ("to" vs "unto") — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)

Sa likod ng pahinang ito

Pinagmulang teksto. Greek (TAGNT, public-domain critical text). The provided Greek text is consistent with modern critical editions (such as the Nestle-Aland/UBS tradition), preserving the Greek New Testament text. It includes the concluding subscriptio ('πρός Θεσσαλονικείς πρώτη ἐγράφη ἀπό Ἀθηνῶν').

Mga banal na pangalan: Kyrios (Lord), Theos (God).

Kinonsulta rin, pero hindi ibinilang sa pinagkaisahan

Academic textual-historical analysis

The text functions as the paraenetic conclusion to an early Christian epistle. It transitions from discussing the fate of the dead to the timing of the parousia for the living, emphasizing that the 'day of the Lord' will arrive suddenly and without warning (verses 1-3). The passage contrasts the sudden destruction of the unprepared with the readiness expected of the community, utilizing the dualistic metaphors of light and day versus darkness and night (verses 4-8). It then shifts into a rapid series of imperative exhortations regarding communal ethics, respect for local laborers or leaders, mutual support, continuous prayer, and the evaluation of prophetic utterances (verses 12-22), culminating in an epistolary benediction and a strict command that the letter be read to the entire assembly (verses 23-28).

Jewish interpretation

In its immediate historical context, the chapter features Paul addressing his audience regarding the impending 'day of the Lord' (verse 2). He employs metaphors—such as a thief in the night, sudden destruction, and the labor pains of a pregnant woman (verses 2-3)—to urge his audience toward moral vigilance, sobriety, and mutual support (verses 6-11) while contrasting them as 'children of light' against the 'darkness' (verses 4-5).

Latter-day Saint

In this epistolary conclusion, Paul addresses the timing of the parousia (the day of the Lord), using the metaphor of a thief in the night to emphasize its suddenness. He contrasts the unprepared world, who proclaim peace and safety before destruction, with the Thessalonians, whom he calls children of the day and light. Because they are spiritually awake and sober, armed with faith, love, and hope, the day will not overtake them as a thief. Paul then shifts to rapid-fire parenesis (moral exhortations) for the community: respecting leaders, admonishing the unruly, comforting the weak, praying unceasingly, maintaining spiritual gifts (including prophecy), discerning good from evil, and looking forward to the holistic preservation of spirit, soul, and body at Christ's coming.

Jehovah's Witnesses

In this closing chapter, Paul addresses the eschatological timing of the Lord's return, warning that it will come suddenly and unexpectedly, 'like a thief in the night.' He contrasts the unpreparedness of those in darkness—who will be caught off guard crying 'Peace and safety' right before sudden destruction—with the readiness of the 'children of light.' Paul exhorts the Thessalonian believers to remain awake, sober, and spiritually armed. The chapter concludes with practical instructions for congregational life: respecting those who labor and lead, admonishing the disorderly, comforting the weak, rejoicing, praying constantly, testing all things, and abstaining from evil.

Mga piniling salin na ginawa ng NCB (24)

v1: "Now concerning" — Translates the transitional particle de appropriately for a change in topic.
v1: "the times and the seasons" — Preserves the definite article applied to both nouns in the original Greek expression.
v2: "exactly" — Accurately captures akribōs as signifying exact precision.
v2: "the day of the Lord" — Supplies the article required in English while interpreting and rendering the anarthrous Kyrios consistently as the divine name.
v3: "Peace and security" — Captures the historical allusion to Roman imperial propaganda, pax et securitas.
v3: "by no means escape" — Accurately renders the emphatic double negative particle ou mē.
v4: "like a thief" — Translates the comparative particle using natural contemporary English, preserving the exact refrain introduced in verse 2.
v5: "we are not" — Preserves the pronoun shift from the second person plural to the first person plural.
v8: "putting on" — Renders the aorist participle as an active taking up and donning of the armor.
v10: "watch" — Preserves the exact lexical repetition of the verb used in verse 6 to emphasize the refrain.
v11: "each other" — Provides a natural English rendering of the distinctive Greek reciprocal idiom.
v12: "those who labor... and are over... and admonish" — Preserves the single article that links the three participles as a unified group.
v12: "are over" — Renders the participle indicating leadership and authority, an interpretation disputed among traditions regarding a pastoral hierarchy versus spiritual labor.
v13: "superabundantly" — Captures the extensive compound prefix in a literal English equivalent to emphasize the wordplay.
v13: "among yourselves" — Follows the textual variant supported by the vast majority of witnesses over the minority variant en autois.
v14: "the disorderly, encourage the fainthearted, support the weak" — Preserves the individual articles that clearly demarcate each of the three distinct groups.
v17: "pray without ceasing" — Retains the traditional adverbial command, a phrasing whose practical implementation is disputed among traditions concerning ascetic orientation versus everyday devotion.
v19: "the Spirit" — Capitalizes the term to refer to the Holy Spirit, which is disputed among traditions regarding the continuation or cessation of miraculous gifts.
v21: "test" — Accurately reflects dokimazete as active evaluation and discernment, a mandate sharply disputed among traditions over soul competency, collective congregational authority, and pastoral oversight.
v21: "hold fast" — Forms the first half of a cognate wordplay based on the root verb echō.
v22: "hold away" — Deliberately completes the compound wordplay built on the root echō established in verse 21.
v23: "the spirit and the soul and the body" — Preserves the individual definite articles that deliberately isolate each part of the triad, a phrasing heavily disputed among traditions regarding conditionalist anthropology and divine healing.
v23: "wholly... whole" — Preserves the alliterative repetition of the holo- prefix in the English translation.
v24: "the one calling you" — Translates the articular participle directly, reflecting the contrast between the singular subject and the plural object.

Mga limitasyong dapat malaman

This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Tingnan ang buong step-by-step na proseso → · AI-generated noong Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)