Saint Paul's first letter to the Thessalonians

1TH (Saint Paul's first letter to the Thessalonians)

1TH.1

[1TH.1.1] Paul and Silas and Timothy to the church of the Thessalonians in the Gods, the God the Father and the Lord Jesus Christ, grace to you and peace. [§] Paulos kai Silouanos kai Timotheos te ekklesia Thessalonikeon en theo patri kai kurio Iesou Christo, charis humin kai eirene. This verse is a greeting from Paul, Silas, and Timothy to the church in Thessalonica. It invokes the Gods, specifically the God the Father and the Lord Jesus Christ, and wishes grace and peace upon the recipients. Note that 'theos' is translated as 'God' and 'kurios' is translated as 'Lord'. [1TH.1.2] We give thanks to God always concerning all of you, making mention in our prayers, without interruption. [§] eukharistoumen to theo pantote peri panton humon mnian poioumenoi epi ton proseucheon hemon, adialeiptos This verse is from the Greek translation of the Bible. The word "theos" is the Greek word for "God". "Eukharistoumen" means "we give thanks". The verse expresses thanksgiving to God for all things, remembering all of the recipients in their prayers consistently. [1TH.1.3] We remember your work of faith, and the labor of your love, and the endurance of the hope of our Lord Jesus Christ, before God and our Father. [§] mem-no-eu-on-tes hu-mon tou er-gou tes pis-te-os kai tou ko-pou tes a-ga-pes kai tes hu-po-mo-nes tes el-pi-dos tou ku-ri-ou he-mon I-e-sou Khri-stou em-pro-sthen tou the-ou kai pa-tros he-mon This verse speaks of remembering the work of faith, the labor of love, and the endurance of hope regarding our Lord Jesus Christ before God and our Father. The original text uses 'kurios', meaning 'Lord', and references 'theos' which means 'God', as well as 'pater' which means 'father'. [1TH.1.4] Knowing, brothers loved by God, [is] your selection. [§] ei-do-tes, a-del-foi i-ga-pe-me-noi hy-po tou the-ou, ten ek-lo-gen hy-mon This phrase describes believers who are aware of their selection by God. "Eidōtes" means knowing. "Adelphoi" means brothers. "Igapemoi" means loved. "Hypo" means by or under. "Theou" refers to God. "Eklogen" is the act of choosing or selection. "Hymon" means of you. [1TH.1.5] Because the good news of us was not made to you in word alone, but also in power and in the holy spirit and [in] much fullness of knowing, as you know how we became [among] you through you. [§] hoti to euaggelion hemon ouk egenethe eis humas en logo mono alla kai en dunamei kai en pneumati hagio kai [en] plerophoria pollei, kathos oidaete hoioi egenethemen [en] humin di' humas. This verse from 1 Thessalonians 2:1 speaks about the manner in which the gospel message came to the Thessalonians. It states that it wasn't just in words, but also demonstrated through power, the Holy Spirit, and with much assurance. The speaker is recalling how their manner of being amongst the recipients affirmed the message. [1TH.1.6] And you became imitators of us and of my Lord, having received the word in much affliction with joy of the holy spirit. [§] kai humeis mimētai hēmōn egenēthēte kai tou kyriou, dexamenoi ton logon en thlipei pollei meta charas pneumatos hagiou This verse comes from 1 Thessalonians 1:6. 'Kai' means 'and'. 'Humeis' means 'you' (plural). 'Mimētai' means 'imitators'. 'Hēmōn' means 'of us'. 'Egenēthēte' means 'you became'. 'Tou kyriou' means 'of the Lord'. 'Dexamenoi' means 'having received'. 'Ton logon' means 'the word'. 'En thlipei pollei' means 'in much affliction'. 'Meta charas pneumatos hagiou' means 'with joy of the holy spirit'. [1TH.1.7] Therefore, you are to become a pattern for all those who have faith in Macedonia and in Achaia. [§] hōshte genesthai humās tupōn pasin tois pisteuousin en tēi Makedoniai kai en tēi Achaiā This verse discusses the Thessalonian believers serving as an example for other believers in Macedonia and Achaia. The word 'tupōn' refers to a pattern, model, or example. The structure is conditional, stating 'so that you may become…' and refers to a group of people ('you') becoming an example for all those who have faith in Macedonia and Achaia. [1TH.1.8] For the word of the Lord has gone forth from you, not only in Macedonia and Achaia, but also in every place the faith of you toward the God has gone forth, so that there is no need for us to speak anything. [§] af’ humon gar exēchetai ho logos tou kuriou ou monon en tē Makedonia kai [en tē] Achaia, all’ en panti topō hē pistis humon hē pros ton theon exeleluethen, hōste mē chreian echein hemas lalein ti. This verse discusses how the word of the Lord has spread from the believers themselves. The word “af’ humon” means “from you”. “Exēchetai” means “has sounded out” or “has gone forth”. “Kuriou” is “of the Lord”. “Ou monon…all’” means “not only…but also”. “Pistis humon” is “your faith”. “Pros ton theon” is “toward the God”. “Exeleluethen” means “has gone forth”. “Hōste” means “so that”. “Mē chreian echein” means “there is no need”. “Lalein ti” means “to speak anything”. [1TH.1.9] For they themselves report about the entrance we had to you, and how you turned to God from serving idols to serve a living and true God. [§] autoi gar peri hemon apangellousin hoian eisodon eschomen pros humas, kai pos epestrefate pros ton theon apo ton eidolon douleuein theoi zonti kai alithinoi This verse describes how others are reporting on the entrance the speakers have had to the recipients, and how the recipients turned to God from serving idols to serve a living and true God. The Greek word 'theos' refers to God. 'Eidolon' refers to idols. 'Autoi' means 'they'. 'Peri' means 'about'. 'Hemon' means 'us'. 'Apangellousin' means 'report'. 'Eisodon' means 'entrance'. 'Eschomen' means 'we had'. 'Pros humas' means 'to you'. 'Pos' means 'how'. 'Epestrefate' means 'you turned'. 'Apo' means 'from'. 'Douleuein' means 'to serve'. 'Zonti' means 'living'. 'Alithinoi' means 'true'. [1TH.1.10] And to await the Son of God from the heavens, whom God raised from among the dead, Jesus, the one who delivers us from the wrath that is coming. [§] kai anamenain ton huion autou ek ton ouranon, hon egeiren ek [ton] nekron, Iesoun ton ruomenon hemas ek tes orges tes erchomenes. This verse is from the New Testament, specifically Matthew 3:17, but is presented in its original Koine Greek. It describes awaiting the Son of God from heaven, who was raised from the dead, Jesus, who delivers us from the coming wrath. The verse utilizes standard Koine Greek grammatical structures, including participles and prepositional phrases.

1TH.2

[1TH.2.1] For you yourselves know, brothers, our entrance to you that it was not empty. [§] Autoi gar oida ate, adelphoi, ten eisodon hemon ten pros humas hoti ou kene gegonen This verse is from the Greek New Testament. The words are as follows: 'Autoi' means 'they'; 'gar' means 'for'; 'oida' means 'I know'; 'ate' is a vocative plural meaning 'brothers'; 'ten eisodon' means 'the entrance'; 'hemon' means 'our'; 'ten pros humas' means 'toward you'; 'hoti' means 'that'; and 'ou kene gegonen' means 'was not empty'. The verse speaks of a prior visit and asserts it was not without result. [1TH.2.2] But, having suffered first and been insulted, as you know, in Philippi, we dared to speak to you the good news of God in much struggle, in the God of us. [§] alla propathonetes kai hubristhentes, kathos oidate, en Philippois eparesiasametha en to theoi hemōn lalesai pros humas to euangelion tou theou en pollei agoni. This verse details the apostle Paul’s experiences while preaching the gospel in Philippi. He and his companions endured suffering and insults while boldly proclaiming the good news of God. 'Alla' means 'but'. 'Propathonetes' signifies those who suffered first. 'Hubristhentes' means 'being insulted'. 'Kathos oidate' translates to 'as you know'. 'En Philippois' means 'in Philippi'. 'Eparesiasametha' means ‘we dared to speak’. 'En to theoi hemōn' means 'in the God of us'. 'Lalesai' means 'to speak'. 'Pros humas' means ‘to you’. 'To euangelion tou theou' means ‘the good news of God’. 'En pollei agoni' means ‘in much struggle.’ [1TH.2.3] For our appeal does not come from deception, nor from impurity, nor in deceit. [§] gar para-klee-sis he-mon ouk ek planes oude ex a-ka-thar-see-as oude en dol-o This verse is from the New Testament, specifically 1 Thessalonians 2:3. 'gar' means 'for'. 'paraklesis' refers to an exhortation or appeal. 'hemon' means 'our'. 'ek' means 'from'. 'planes' means 'deception'. 'oude' means 'nor' or 'neither'. 'ex' means 'from'. 'akatharseia' refers to impurity or filthiness. 'en' means 'in'. 'dolos' signifies deceit or guile. [1TH.2.4] But just as God has approved us to believe in the good news, so we speak, not as though seeking to please people, but God, who examines our hearts. [§] alla kathōs dedokimasmenha hupo tou theou pisteuthenai to euangelion, houtōs laloumen, ouch hōs anthrōpois areskontes alla theōi tōi dokimazonti tas kardias hēmōn. This verse speaks of how the speaker and their companions present the gospel. They have been entrusted with it by God, and they speak it not to please people, but to please God, who examines their hearts. The original Greek uses 'theos' which directly translates to 'God'. The speaker believes they have been approved by God to share this message. The structure is complex, using 'kathōs...houtōs' ('as...so') to emphasize the parallel between being entrusted with the gospel and how they speak it. [1TH.2.5] For you know, we never came with speech of flattery, nor with pretext of greed, God is witness. [§] Oute gar pote en logo kolakeias egenethemen, kathos oidate, oute en profasei pleonexias, theos martus. This verse originates from the Greek text of 1 Thessalonians 2:5. It is a statement about the apostle Paul’s motivations in his ministry. He asserts that he did not engage in flattery or deceitful gain. The verse uses ‘theos’ which is simply ‘God’ in the nominative singular. ‘Martus’ means ‘witness’. The overall structure describes what Paul *did not* do, affirming his integrity. It is important to translate ‘theos’ literally as ‘God’ rather than imposing a traditional religious title. [1TH.2.6] Nor seeking glory from people, nor from you, nor from others. [§] ou-te ze-tou-ntes ex an-thro-pon do-xan ou-te aph hu-mon ou-te ap al-lon This verse comes from the Gospel of John. It describes not seeking glory from people, neither from those listening, nor from others. The words are not names of God, but rather describe an action of not seeking glory. [1TH.2.7] Being able in power to be as Christ’s messengers, yet we became infants among you. Just as a nurse warms her own children. [§] doo-nah-meh-noi en bah-ray ee-nai hose Khrees-too's ah-pos-toh-loy, al-lah eh-gen-ay-thay-men nay-pee-oy en mes-oo hoo-mon. hose eh-ahn tro-fos thal-pay tah eh-au-tees tek-nah. This verse speaks of strength in power, being as Christ’s messengers, yet becoming like infants among them. It uses the analogy of a nurse warming her own children. The original Greek uses terms referring to strength, power, messengers and nurturing. [1TH.2.8] Thus, being affectionately fond of you, we were pleased to impart to you not only the good news of God but also our own souls, because you became beloved to us. [§] hootōs homoeromenoi humōn eudokoumen metadounai humin ou monon to euangelion tou theou alla kai tas heautōn psuchas, dioti agapētoi hēmin egenēthēte. This verse is from the book of 1 Thessalonians, chapter 2, verse 8. It describes a deep affection the speaker and their companions have for the recipients of their message. 'Homeromēnoi' implies a close, loving fondness, even a tender care. 'Eudokoumen' signifies a willingness or a good pleasure in sharing something. 'Metadounai' is 'to impart' or 'to share.' 'Tas heautōn psuchas' means 'their own souls.' 'Agapētoi' means 'beloved.' 'Egenēthēte' signifies 'became'. [1TH.2.9] Remember, brothers, our labor and our toil. Working night and day so as not to burden any of you, we proclaimed to you the good news of God. [§] mem-no-neu-ete gar, a-del-foi, ton ko-pon he-mon kai ton moch-thon; nuk-tos kai he-me-ras er-ga-zo-me-noi pros to me e-pi-ba-re-sai ti-na hu-mon e-ke-ru-xa-men eis hu-mas to eu-ag-ge-li-on tou the-ou. This verse is from the New Testament. It speaks of the hardship the speaker and their companions endured while spreading the good news. 'Memnevete' is an imperative, a command to remember. 'Adelphoi' means brothers. 'Kopos' and 'mochthos' both refer to labor or toil. 'Nuktos kai hemeras' means night and day. 'Epi-bare-sai' means to burden. 'Euaggelion' is the good news, or gospel. 'Theou' means of God. [1TH.2.10] You are witnesses, and God is also a witness, as to how we lived among you believing ones with holiness and righteousness and without blame. [§] hoo-meis mar-too-res kai ho the-os, hos ho-see-os kai dee-kai-os kai a-mem-ptos hoo-meen tois pis-teu-oo-sin e-gen-e-the-men This verse is from the New Testament, specifically 1 Thessalonians 2:10. It states that the speaker and their companions are witnesses, and that God is also a witness, as to how they lived among the believers with holiness, righteousness, and blamelessness. [1TH.2.11] As you know, just as each of you is as a father to the children of himself. [§] kathaper oida hōs hena hekastōn humōn hōs patēr tekna heautou This verse, taken from a non-Biblical source, speaks of how each person relates to others as a father relates to his children. 'Kathaper' means 'just as' or 'as'. 'Oida' means 'I know'. 'Hōs' is 'as'. 'Hekastōn humōn' means 'of each of you'. 'Patēr' means 'father'. 'Tekna' means 'children'. 'Heautou' means 'of himself'. [1TH.2.12] We are beseeching you and encouraging you and bearing witness, so that you may walk in a manner worthy of God, who calls you into His own kingdom and glory. [§] parakaloontes humaas kai paramuthoomenoi kai marturoomenoi eis to peripatein humaas axioos tou theou tou kalountos humaas eis ten heautou basileian kai doxan. This verse contains a series of present participles describing the actions of the speaker(s) towards the audience. They are beseeching, encouraging, and bearing witness, all with the purpose of motivating the audience to live in a manner worthy of God, who calls them into His kingdom and glory. The word 'theos' (God) is used here, and is not a specific name of God, but a descriptor. [1TH.2.13] And because of this, we also give thanks to the God unceasingly, that having received a message of hearing from us of the God, you accepted not a message of men, but just as it is truly a message of the God, which also is working in you those who believe. [§] Kai dia touto kai hemeis eucharistoumen to theō adialeiptōs, hoti paralabontes logon akoēs par’ hēmōn tou theou edexasthe ou logon anthrōpōn alla kathōs estin alēthōs logon theou, hos kai energeitai en humin tois pisteuousin. This verse, from 1 Thessalonians 2:13, expresses gratitude for the recipients' acceptance of the message as the word of God, not of men. It emphasizes the ongoing activity of God's word within those who believe. 'Kai' means 'and', 'dia' means 'through', 'touto' means 'this', 'hemeis' means 'we', 'eucharistoumen' means 'we give thanks', 'tō theō' means 'to the God', 'adialeiptōs' means 'without ceasing', 'hoti' means 'that', 'paralabontes' means 'having received', 'logon akoēs' means 'a message of hearing', 'par’ hēmōn' means 'from us', 'tou theou' means 'of the God', 'edexasthe' means 'you accepted', 'ou logon anthrōpōn' means 'not a message of men', 'alla' means 'but', 'kathōs' means 'just as', 'estin' means 'it is', 'alēthōs' means 'truly', 'hos' means 'which', 'kai' means 'also', 'energeitai' means 'is working', 'en humin' means 'in you', 'tois pisteuousin' means 'those who believe'. [1TH.2.14] For you have become imitators, brothers, of the churches of God that are in Judea in Christ Jesus, because you suffered the same things also by your own kinsmen, as they also by the Jews. [§] Humeis gar mimetai egenethete, adelphoi, ton ekklesion tou theou ton ousan en te Ioudaia en Christo Iesou, hoti ta auta epathete kai humeis hypo ton idion symphyleton kathos kai autoi hypo ton Ioudaion. This verse speaks to a group of believers who are being compared to the churches of God in Judea. It explains that they have suffered similar experiences as those churches, specifically persecution from their own people, just as the Judean churches suffered from the Jews. ‘Humeis’ means ‘you’ (plural). ‘Gar’ means ‘for’. ‘Mimetai’ means ‘imitators’. ‘Egenethete’ means ‘became’. ‘Adelphoi’ means ‘brothers’. ‘Ton ekklesion’ means ‘of the churches’. ‘Tou theou’ means ‘of God’. ‘Ton ousan’ means ‘being’. ‘En te Ioudaia’ means ‘in Judea’. ‘En Christo Iesou’ means ‘in Christ Jesus’. ‘Hoti’ means ‘that’. ‘Ta auta’ means ‘the same things’. ‘Epathete’ means ‘suffered’. ‘Hypo’ means ‘by’. ‘Ton idion symphyleton’ means ‘of your own kinsmen’. ‘Kathos’ means ‘as’. ‘Kai autoi’ means ‘also they’. ‘Hypo ton Ioudaion’ means ‘by the Jews’. [1TH.2.15] Those who also killed the Lord Jesus and the prophets, and who drove us out, and who do not please God, and are opposed to all people. [§] ton kai ton kurion apokteinanton Iesoun kai tous prophētas kai hēmas ekdiōksantōn kai theō mē areskontōn kai pasin anthrōpois enantion This verse describes those who killed the Lord Jesus and the prophets, and who drove us out, and who do not please God, and are opposed to all people. The words here are descriptive of the actions of those opposed to the early church. [1TH.2.16] While hindering us from speaking to the nations so that they might be saved, to fully complete their sins, wrath has now reached its completion upon them. [§] koluonton hemas tois ethnesin lalasai hina sothesin, eis to anaplerosai autōn tas hamartias pantote. ephtasen de ep' autous he orge eis telos. This verse describes preventing people from speaking to nations so they may be saved, filling up their sins completely, and wrath coming to completion upon them. The original language is Koine Greek, but the request specified translating names of God as literal equivalents and retaining proper English grammar. [1TH.2.17] We, brothers, having been orphaned from you for a time of hours, in face, not in heart, have more earnestly striven to see your face in much desire. [§] Heimeis de, adelphoi, orphanishentes aph’ hymon pros kairon horas, prosopo ouk kardia, perissoterōs espoudasammen to prosopo hymon idein en pollei epithumia. This verse is from the Septuagint, the Greek translation of the Hebrew scriptures. It concerns a feeling of separation from loved ones. "Heimeis" means "we". "Adelphoi" means "brothers". "Orphanishantes" means "orphaned". "Aph' hymon" means "from you". "Pros kairon horas" means "for a time of hours" or "for a short while". "Prosopo ouk kardia" means "in face not in heart," meaning they were physically separated but not emotionally. "Perissoterōs espoudasammen" means "we have more earnestly striven". "To prosopo hymon idein" means "to see your face". "En pollei epithumia" means "in much desire". [1TH.2.18] Because we desired to come to you, I, indeed, Paul, both once and again, and the Satan hindered us. [§] dio-ti e-the-le-sa-men el-thein pros hu-mas, e-go men Pau-los kai ha-pax kai dis, kai e-ne-kop-sen he-mas ho sa-ta-nas. This verse is from the New Testament. 'dio-ti' means 'because'. 'e-the-le-sa-men' is 'we desired'. 'el-thein' means 'to come'. 'pros hu-mas' means 'to you'. 'e-go men Pau-los' means 'I, indeed, Paul'. 'kai ha-pax kai dis' means 'once and again'. 'kai e-ne-kop-sen he-mas' means 'and hindered us'. 'ho sa-ta-nas' means 'the Satan'. [1TH.2.19] For what hope or joy or crown of boasting do we have – or do you also not have it – before our Lord Jesus at his coming? [§] tis gar hemon elpis e chara e stephanos kaucheseos – e ouchi kai humeis – emprosthen tou kuriou hemon Iesou en tou autou parousia? This verse asks what hope, joy, or crown of boasting do we have – or do you also not have it – before our Lord Jesus at his coming? The original question anticipates a positive affirmation, suggesting shared hope and reward. 'tis' is 'who' or 'what', 'gar' is 'for', 'hemon' is 'our', 'elpis' is 'hope', 'e' is 'or', 'chara' is 'joy', 'stephanos' is 'crown', 'kaucheseos' is 'of boasting', 'ouchi' is 'not', 'kai' is 'and', 'humeis' is 'you', 'emprosthen' is 'before', 'tou kuriou' is 'of the Lord', 'Iesou' is 'Jesus', 'en' is 'in', 'autou' is 'his', 'parousia' is 'coming'. [1TH.2.20] For you are the glory and the joy. [§] hoo-mees gar es-teh hay doh-ksa hay ha-rah This verse uses pronouns, conjunctions, and nouns. 'Hoo-mees' is the plural 'you'. 'Gar' means 'for'. 'Este' is a form of 'to be', meaning 'are'. 'Hay' is the definite article 'the'. 'Doh-ksa' means 'glory'. 'Ha-rah' means 'joy'. Therefore, the verse is stating a reason why 'you' are something.

1TH.3

[1TH.3.1] Therefore, having no longer endured it, we have decided to be left alone in Athens. [§] dee-oh mee-keh-tee steh-gon-tes eu-do-keh-sa-men ka-ta-lei-phthe-nai en Ah-thee-nais mo-noi This verse is from the New Testament, specifically Acts 17:31. It describes Paul speaking in Athens. The verse states that God, in times past, overlooked ignorance, but now commands all people everywhere to repent because He has appointed a day on which He will judge the world in righteousness by a man whom He has appointed. This particular fragment, translated here, means 'Therefore having no longer borne with it, we have decided to be left alone in Athens.' It is a bit of a curious phrasing, but refers to the idea that God no longer tolerates willful ignorance. The original Greek contains a somewhat complex construction with participles. [1TH.3.2] And we sent Timothy, our brother and a fellow worker of God in the gospel of Christ, to strengthen you and to encourage you concerning your faith. [§] kai epempsamen Timotheon, ton adelphon hemon kai synergon tou theou en toi euangelio tou Christou, eis to stirixai humas kai parakalesai hyper tes pisteos humon This verse comes from the New Testament. "kai" means 'and'. "epempsamen" means 'we sent'. "Timotheon" is a proper noun, Timothy. "ton adelphon hemon" means 'our brother'. "kai synergon" means 'and a fellow worker'. "tou theou" means 'of God'. "en toi euangelio" means 'in the gospel'. "tou Christou" means 'of Christ'. "eis to stirixai" means 'to strengthen'. "humas" means 'you'. "kai parakalesai" means 'and to encourage'. "hyper tes pisteos humon" means 'concerning your faith'. [1TH.3.3] That no one be shaken in these tribulations. For I know that we are positioned for this. [§] to medena sainestai en tais thlipseisin tautais. autoi gar oida hote eis touto keimetha. This verse comes from 1 Thessalonians 3:3. It speaks of not being shaken in tribulations. 'Medena' means 'no one'. 'Sainestai' means 'to be shaken'. 'En tais thlipseisin' means 'in the tribulations'. 'Tautais' means 'these'. 'Autoi gar oida' means 'for I know'. 'Eis touto keimetha' means 'we are positioned for this'. [1TH.3.4] And for when we were with you, we told you that we were about to be afflicted, even as it happened and you know. [§] kai gar hote pros humas emen, proelegomen humin hoti mellomen thlibesthai, kathos kai egeneto kai oidate. This verse is from the New Testament, specifically 1 Thessalonians 3:3. It speaks of prior communication regarding potential trials. "Kai" means "and". "Gar" means "for". "Hote" means "when". "Pros humas" means "to you". "Emen" means "we were". "Proelegomen" means "we foretold". "Humin" means "to you". "Hoti" means "that". "Mellomen" means "we are about to". "Thlibesthai" means "to be afflicted". "Kathos" means "even as". "Kai" means "and". "Egeneto" means "it happened". "Kai" means "and". "Oidate" means "you know". [1TH.3.5] Therefore, I also, no longer restraining myself, sent [someone] to know the faith of you, lest somehow the one tempting has tested you, and our labor becomes empty. [§] dee-ah too-toh kah-eg-oh mee-keh-tee steh-gon eh-pem-psa eis toh gno-nai teen pees-teen hoo-mon mee pos eh-pee-ra-sen hoo-mas ho pei-ra-zon kai eis ken-on geh-nee-tai ho ko-pos he-mon. This verse is from the New Testament, specifically 2 Corinthians 12:7. It describes Paul sending someone to test the faith of the Corinthians, fearing that their faith may be tempted and the labor of Paul and his companions may be in vain. It is worth noting that this verse does not contain any of the divine names we are translating. It contains references to testing and temptation, but no reference to God. The verse deals with Paul's apostleship and his concern for the faith of his converts. [1TH.3.6] And now, with Timothy having come to us from you and having brought us news of your faith and your love, and that you have a good remembrance of us always, we are longing to see you just as you are longing to see us. [§] Arti de elthontos Timotheou pros hemas aph’ hymon kai euangelisamenou hemin ten pistin kai ten agapen hymon kai hoti echiete mneian hemon agathan pantote, epipothountes hemas idein kathaper kai hemeis hymas. This verse describes the arrival of Timothy bringing news from the recipients of the letter. Timothy has reported on their faith and love, and their good remembrance of the sender(s). The sender(s) express their longing to see the recipients, just as the recipients long to see them. [1TH.3.7] Therefore, we were encouraged, brothers and sisters, for you, on account of every need and affliction of ours through your faith. [§] dee-ah too pa-rek-lay-the-men, a-del-foi, ep-ee hoo-meen ep-ee pa-say tee a-na-gay kai thlee-psi hay-mon dee-ah tees hoo-mon pis-teos This verse discusses being encouraged (or 'called upon') by brothers and sisters in times of need and affliction. The encouragement comes *through* the faith of those brothers and sisters. The original Greek uses 'dia' which means 'through'. The verse implies a reciprocal relationship of support and encouragement. [1TH.3.8] That now we live if you stand in my Lord. [§] hoti nun zoomen ean humeis stēkete en kuriō This verse comes from Paul's letter to the Philippians. The word 'hoti' means 'that' or 'because'. 'nun' means 'now'. 'zoomen' means 'we live'. 'ean' means 'if'. 'humeis' means 'you' (plural). 'stēkete' means 'stand'. 'en' means 'in'. 'kuriō' is the Greek word for 'Lord'. Given the translation rules, 'kuriō' will be translated as 'my Lord'. [1TH.3.9] For what gratitude are we able to give to God concerning you, for all the joy with which we rejoice for you before our God? [§] tee-nah gar eu-kharees-tee-an doo-na-me-tha to the-o-o an-ta-po-doo-nai per-ee hee-moon ep-ee pa-see tee khar-ee hee khai-ro-men dee hee-moon em-pro-sthen too the-o-o hee-moon This verse asks what gratitude we can give to God on account of them, with all the joy with which we rejoice for them before our God. Each word is translated based on its literal meaning. [1TH.3.10] At night and during the day, we prayed exceedingly to see your face and to complete what is lacking in your faith. [§] nuktos kai hemeras hyperekperissou deomenoi eis to idein hymon to prosopon kai katartisai ta hysteremata tes pisteos hymon This verse is in Koine Greek. It speaks of fervent and excessive prayer with the goal of seeing someone's face and completing what is lacking in their faith. It describes a persistent, overwhelming desire to see someone and to help them grow in their faith. The use of 'hyperekperissou' emphasizes the extreme degree of the supplication. [1TH.3.11] And indeed, the God and our Father and our Lord, Jesus, directed our path toward you all. [§] Autos de ho theos kai pater hemon kai ho kurios hemon Iesous kateuthunai ten hodon hemon pros humas This verse identifies God as both God and our Father, and our Lord, Jesus, and states that He directed our path toward them. The verse uses 'theos' for God, 'pater' for father, 'kurios' for Lord, and 'Iesous' as the proper name Jesus. 'Kateuthunai' means to guide or direct, and 'pros humas' means toward you all. [1TH.3.12] And may my Lord increase and superabound your love for one another and for all, just as we also have for you. [§] hoo-mahz deh ho koo-ree-os pleh-on-ah-sai kai peh-rees-seu-sai tee ah-gah-peh eis al-leh-loos kai eis pan-tas kah-thah-per kai heh-meis eis hoo-mahz This verse is from 1 Thessalonians 3:12. It expresses a desire for the growth and increase of love among the believers. "Hoo-mahz" is the plural form of "you." "Koo-ree-os" means "Lord." "Pleh-on-ah-sai" means "to increase" or "to abound." "Peh-rees-seu-sai" means "to superabound" or "to overflow." "Ah-gah-peh" is a specific type of love, often translated as "brotherly love" or "charity." "Al-leh-loos" means "one another." "Pan-tas" means "all." "Kah-thah-per" means "even as" or "just as." "Heh-meis" means "we." This is generally speaking of God wanting to increase love among the people. [1TH.3.13] That God may strengthen your hearts to be blameless in holiness before God and our Father, in the presence of our Lord Jesus with all his holy ones. Amen. [§] eis to stirixai humon tas kardias amemptous en hagiosune emprosthen tou theou kai patros hemon en te parousia tou kuriou hemon Iesou meta panton ton hagion autou, amen. This verse comes from a letter, likely intended to encourage believers. It speaks of strengthening their hearts in holiness before God and their Father, anticipating the presence of their Lord Jesus with all his holy ones. The word order is typical for the original language, which differs from English. We will restructure it for natural English grammar. 'Theos' is 'God,' 'pater' is 'Father,' and 'kurios' is 'Lord.'

1TH.4

[1TH.4.1] Therefore, brothers, we request and implore you in the Lord Jesus, that just as you received from us how you ought to walk and to please the Gods, and as you are walking, that you may increase even more. [§] Loipon oun, adelphoi, erotomen humas kai parakaloomen en kurioi Iesou, hina kathos parelabete par' hemon to pos dei humas peripatein kai areskein theoi, kathos kai peripateite, hina perisseuete mallon. This verse is from the New Testament, specifically 1 Thessalonians 4:1. It is a plea from Paul to the Thessalonian believers. The verse urges them to continue living in a manner pleasing to God, as they have already learned from Paul and his companions. 'Kurioi Iesou' translates to 'the Lord Jesus'. 'Theoi' translates to 'the Gods'. [1TH.4.2] For you know what instructions we gave to you through my Lord Jesus. [§] oi-da-te gar ti-nas pa-ra-ge-li-as e-do-ka-men hu-min di-a tou ku-ri-ou Ie-sou This verse is from the New Testament, specifically 1 Thessalonians 4:2. It describes the instructions that were given to the recipients through the authority of the Lord Jesus. 'Oida' means 'I know' or 'you know'. 'Paragelia' means 'instructions' or 'commands'. 'Dia' means 'through'. 'Kurios' means 'Lord'. 'Iesous' is the name 'Jesus'. [1TH.4.3] For this is the will of the Gods: that your sanctification should be to abstain from sexual immorality. [§] Too-to gar es-tee-n the-lee-ma too the-oo, ho ha-gia-zmos hoo-mon, a-pe-ches-thai hoo-mas a-po tees por-nei-as This verse is from the New Testament, specifically 1 Thessalonians 4:3. It states what the will of 'the God' is for believers – that they abstain from sexual immorality. 'Too-to' means 'this'. 'Gar' means 'for'. 'Estee-n' means 'is'. 'Thelee-ma' means 'will'. 'Ho' is a definite article meaning 'the'. 'Ha-gia-zmos' means 'sanctification' or 'holiness'. 'Hoo-mon' means 'of you'. 'A-pe-ches-thai' means 'to abstain'. 'Hoo-mas' means 'you'. 'A-po' means 'from'. 'Tees' is a definite article meaning 'the'. 'Por-nei-as' refers to sexual immorality. [1TH.4.4] That each of you may know how to acquire your own vessel in sanctification and honor. [§] ei-de-nai he-kas-ton hu-mon to he-au-tou skeu-os kta-sthai en ha-gia-smo kai ti-me This verse discusses each person knowing and acquiring their own vessel in holiness and honor. The word translated as "vessel" refers to the body. The context implies a responsible and respectful handling of one's physical self and its desires, dedicated to a holy purpose. The Gods are not directly mentioned in this verse, but it is assumed the instruction comes from them. [1TH.4.5] Do not, in passion of desire, as also the nations that do not know God. [§] may en path-ei ep-ee-thee-mee-as ka-tha-per kai ta eth-ne ta may ei-do-ta ton the-on This verse discusses lustful desires, contrasting those who follow them with those who know God. "pathos" refers to passion or strong feeling, often negative. "epithumia" signifies a desire or craving. "ethne" refers to nations or gentiles, those outside of the covenant. "theos" is the standard word for God. [1TH.4.6] That you do not overstep and exploit your brother in this matter, because Yahveh is a vindicator concerning all of these things, as we previously told you and strongly affirmed. [§] ho mee hooperbaneen kai pleonekteen en toe pragmati ton adelphon autou, hoti ekdikos kurios peri panton touton, kathos kai proeipamen humin kai diemarturemetha. This verse comes from a non-Biblical source, specifically 1 Thessalonians 4:6. It cautions against overstepping and exploiting a brother in any matter. It asserts that the Lord is a vindicator concerning all such things, as previously stated and strongly affirmed. The terms 'kurios' and 'theos' are used, but this is a translation request focused on names of God. [1TH.4.7] For the God did not call us for the purpose of uncleanness, but in sanctification. [§] hoo gar ekalesen hemas ho theos epi akatharsia all' en hagiasmo This verse comes from the New Testament. 'gar' means 'for'. 'ekalesen' means 'called'. 'hemas' means 'us'. 'ho theos' means 'the God'. 'epi' means 'for the purpose of'. 'akatharsia' means 'uncleanness'. 'all'' means 'but'. 'en' means 'in'. 'hagiasmo' means 'sanctification'. [1TH.4.8] Therefore, the one rejecting does not reject a human being, but God, who gave His holy spirit to you. [§] toygaroun ho athetoon ouk anthropon athetei alla ton theon ton [kai] didonta to pneuma autou to hagion eis humas. This verse discusses disrespecting or rejecting someone. The verse states that someone who rejects another does not reject a human being, but rather God, who gave His holy spirit to them. 'Toygaroun' indicates therefore. 'Ho athetoon' refers to the one rejecting. 'Ouk anthropon athetei' means does not reject a human. 'Alla ton theon' means but God. '[Kai]' is an optional 'and'. 'Didonta' means giving. 'To pneuma autou to hagion' refers to His holy spirit. 'Eis humas' means to you. [1TH.4.9] Now concerning brotherly love, you have no need that I write to you, for you yourselves were God-taught regarding loving one another. [§] Peri de tes philadelphias ouch chreian echēte graphein hymin, autoi gar humeis theodidactoi este eis to agapan allēlous. This verse discusses the need to write about brotherly love. It states that the recipients do not *need* to be written to about this because they were taught by God to love one another. The verse uses a construction implying the teaching comes directly from God, not through human instruction. [1TH.4.10] And for you do this to all the brothers in all the Macedonia. And we beg you, brothers, to excel more. [§] kai gar poieite auto eis pantas tous adelphous [tous] en holei te Makedonia. Parakaloumen de humas, adelphoi, perisseuein mallon. This verse is from the New Testament, specifically 2 Corinthians 8:7. It instructs believers to continue in generosity towards their brothers and sisters in Macedonia. The verse urges them to excel even more in this giving. Note that 'kai' is 'and', 'gar' is 'for', 'poieite' is 'you do', 'auto' is 'this', 'eis' is 'to/into', 'pantas' is 'all', 'adelphous' is 'brothers', 'en' is 'in', 'holei' is 'whole/all', 'te' is 'the', 'Makedonia' is 'Macedonia', 'Parakaloumen' is 'we beg', 'de' is 'and/but', 'hymas' is 'you', 'perisseuein' is 'to increase/excel', and 'mallon' is 'more'. [1TH.4.11] And to desire to live quietly, and to do your own things, and to work with your own hands, as we instructed you. [§] kai philotimeisthai hesuchazein kai prassein ta idia kai ergazestai tais [idiais] chersin humon, kathos humin pareggeilamen. This verse discusses the importance of minding one's own affairs and working with one's own hands. The original Greek uses terms indicating a desire for peaceful living and self-sufficiency, combined with a directive from an authoritative source (likely Paul) instructing the recipients to follow this course of action. The phrasing suggests a focus on personal responsibility and avoiding idleness. [1TH.4.12] So that you may walk appropriately toward those outside and have no need of anything. [§] hina peripateete euschemōnos pros tous exō kai mēdenos chreian echēte This verse uses several words that require careful translation based on their literal meanings. "Hina" means 'so that' or 'in order that'. "Peripateete" is a verb meaning 'to walk'. "Euschemōnos" means 'appropriately', 'decorously', or 'respectably'. "Pros" means 'toward'. "Tous exō" means 'those outside'. "Kai" means 'and'. "Mēdenos" means 'of no one' or 'nothing'. "Chreian" means 'need'. "Echēte" means 'you may have'. The overall meaning is about conducting oneself properly in relation to those who are not part of the faith community. [1TH.4.13] Now we do not want you to be unaware, brothers, concerning those who have fallen asleep, so that you may not grieve as also the others do who have no hope. [§] oo the-lo-men deh oo-mas ag-no-ein, a-del-foi, per-ee ton koi-mo-me-non, hee-na mee loo-pe-the ka-thos kai hoi loi-poi hoi mee eh-hon-tes el-pee-da. This verse is from the New Testament, specifically 1 Thessalonians 4:13. It discusses believers who have died. The verse begins by stating a desire *not* to leave the recipients uninformed concerning those who have fallen asleep (died). The reason given is to prevent them from grieving as others do who have no hope. The key terms here relating to God or faith are absent, as this is more of a pastoral statement. [1TH.4.14] If indeed we believe that Jesus died and rose again, then God will also bring with Him those who have fallen asleep through Jesus. [§] ei gar pisteuomen hoti Iesous apethanen kai aneste, houtos kai ho theos tous koimethentas dia tou Iesou axe sun auto This verse discusses belief in Jesus' death and resurrection, and the implication that God will bring those who have fallen asleep (died) with Jesus. [1TH.4.15] For this we tell you by the word of the Lord, that we who are living, who remain, will not overtake those who have fallen asleep. [§] Too-to gar hymeen lego-men en logo-o kurioo, hoti hemeis hoi zoontes hoi perileipomenoi eis teen parousian too kurioo oo mee phthasomen tous koimethentas. This verse discusses those who are still alive at the time of the Lord’s arrival. 'Too-to' means 'this'. 'Gar' means 'for'. 'Hymeen' is 'to you'. 'Lego-men' is 'we say'. 'En logo-o' means 'in word'. 'Kurioo' means 'of the Lord'. 'Hoti' means 'that'. 'Hemeis' means 'we'. 'Hoi zoontes' means 'those living'. 'Hoi perileipomenoi' means 'those remaining'. 'Eis teen parousian' means 'to the presence'. 'Too kurioo' means 'of the Lord'. 'Oo mee phthasomen' means 'we will not overtake'. 'Tous koimethentas' means 'those who have fallen asleep' (died). [1TH.4.16] Because this is the Lord, in a command, in the voice of an archangel, and in the trumpet of God, He will descend from heaven and the dead in Christ will rise first. [§] hoti autōs ho kyrios en keleusmati, en phōnē archangelou kai en salpingi theou, katabēsetai ap’ ouranou kai hoi nekroi en Christō anastēsontai prōton This verse describes the manner of the Lord’s descent. The phrase ‘hoti autōs ho kyrios’ means ‘because this is the Lord.’ ‘en keleusmati’ refers to a command or decree. ‘en phōnē archangelou’ describes ‘in the voice of an archangel.’ ‘en salpingi theou’ refers to ‘in the trumpet of God.’ ‘katabēsetai ap’ ouranou’ means ‘will descend from heaven.’ ‘hoi nekroi en Christō’ signifies ‘the dead in Christ.’ ‘anastēsontai prōton’ means ‘will rise first.’ [1TH.4.17] Then we who are living, we who remain, will together with them be caught up in clouds to a meeting of my Lord in the air; and thus always we will be with my Lord. [§] ep-ei-ta he-meis hoi zo-on-tes hoi per-i-lei-po-me-noi ha-ma sun au-tois har-pa-ge-so-me-tha en ne-fe-lai-s eis a-pan-te-sin tou ku-ri-ou eis a-e-ra; kai houtos pan-to-te sun ku-ri-ou eso-me-tha. This verse describes a gathering of the living who remain, being caught up in clouds to meet my Lord in the air, and thus always being with my Lord. The original Greek uses 'kurios', which corresponds to 'Adonai' in the Hebrew context, so we will translate it as 'my Lord'. [1TH.4.18] Therefore, encourage one another with these words. [§] Therefore, encourage one another with these words. This verse is already in Greek. It urges believers to mutually encourage one another using the teachings they have received. There are no divine names to translate.

1TH.5

[1TH.5.1] Now concerning the times and the seasons, brothers, you have no need for anyone to write to you. [§] Peri de ton chronon kai ton kairon, adelphoi, ou chreian echiete humin graphesthai This verse is from the New Testament, specifically 1 Thessalonians 5:1. It discusses the timing of the end times. The verse states that believers do not need to be written to concerning the times and seasons. 'Peri' means 'concerning'. 'Chronon' refers to 'times', denoting longer periods. 'Kairon' refers to 'seasons', denoting opportune or significant moments. 'Adelphoi' means 'brothers' or 'brethren'. 'Ou chreian echiete' means 'you have no need'. 'Humin graphesthai' means 'to be written to you'. [1TH.5.2] For you yourselves know very well that the day of the Lord comes as a thief in the night. [§] They themselves, for you know most accurately that the day of the Lord, as a thief in the night, so it comes. This verse speaks about the unexpectedness of the day of the Lord. The original Greek uses a comparative simile, likening the arrival of the day of the Lord to a thief who comes silently and unexpectedly at night. 'Kyrios' is translated literally as 'the Lord'. [1TH.5.3] When they say, "Peace and security," then sudden destruction will rise against them, like labor pains to the one who is pregnant, and they will not escape. [§] hotan legosin: eirene kai asphaleia, tote aiphidios autois ephistatai olethros hosper he odin te en gastri echousa, kai ou me ekphugosin. This verse speaks of a sudden destruction coming upon people when they believe they have peace and security. The metaphor of labor pains is used to illustrate how the destruction will come unexpectedly and be unavoidable. The original verse is in Koine Greek, not directly related to the names of God, so no divine names require translation. This is a literal rendering of the Greek text. [1TH.5.4] You however, brothers, are not in darkness, so that the day does not seize you as a thief. [§] hoo-meis deh, ah-del-foi, ouk es-teh en sko-tay, hee-nah hay hay-mer-ah hoo-mas hos klep-tees ka-ta-la-bay This verse addresses believers, stating they are not in darkness, so the day will not overtake them as a thief. The words are in the Koine Greek, the common language of the New Testament. It's a metaphorical statement about spiritual preparedness. [1TH.5.5] For all of you are sons of light and sons of day. We are not of night, nor of darkness. [§] pan-tes gar hu-meis hu-ee-oi fo-tos es-te kai hu-ee-oi he-me-ras. Ouk es-men nuk-tos ou-de sko-tos. This verse states that all of you are sons of light and sons of day. We are not of night, nor of darkness. The original uses 'sons' to denote followers or inheritors of a quality. The verse uses fairly direct and simple vocabulary. 'Pan-tes' is 'all'. 'Gar' is 'for'. 'Hu-meis' is 'you' (plural). 'Hu-ee-oi' is 'sons'. 'Fo-tos' is 'light'. 'Es-te' is 'are'. 'Kai' is 'and'. 'He-me-ras' is 'day'. 'Ouk es-men' means 'we are not'. 'Nuk-tos' is 'of night'. 'Ou-de' means 'nor'. 'Sko-tos' is 'darkness'. [1TH.5.6] Therefore, let us not sleep as do the others, but let us stay awake and be sober. [§] ara oun mee katheudomen hos hoi loipoi alla gregoromen kai nephomen This verse comes from 1 Thessalonians 5:6. It urges believers not to sleep as others do, but to remain awake and sober-minded. The verse uses a construction that calls for a nuanced translation regarding the actions of 'sleeping' and 'waking'. [1TH.5.7] For those sleeping at night are sleeping, and those becoming drunk at night are becoming drunk. [§] hoi gar katheudontes nuktos katheudousin kai hoi methuskommenoi nuktos methuousin This verse is from the Gospel of Luke 11:18. It describes those who sleep at night are sleeping, and those who are becoming drunk at night are becoming drunk. It’s a rhetorical statement highlighting that actions happen at their expected times, setting up a contrast for the efficacy of prayer. [1TH.5.8] As we live our days, we remain alert, having put on a breastplate of faith and love, and a helmet of hope for salvation. [§] hay-mees deh hay-mer-as on-tes nay-fo-men en-du-sa-me-noi tho-ra-ka pee-ste-os kai a-ga-pes kai pe-ri-ke-fa-lai-an el-pee-da so-te-ree-as This verse describes believers being alert and equipped with spiritual armor. 'hay-mees' refers to 'we'. 'hay-mer-as' means 'days'. 'on-tes' means 'being'. 'nay-fo-men' means 'we are awake'. 'en-du-sa-me-noi' means 'having put on'. 'tho-ra-ka' means 'breastplate'. 'pee-ste-os' means 'of faith'. 'kai' means 'and'. 'a-ga-pes' means 'love'. 'pe-ri-ke-fa-lai-an' means 'helmet'. 'el-pee-da' means 'hope'. 'so-te-ree-as' means 'of salvation'. The verse uses a participial construction, indicating concurrent action; being days, we are awake having put on… [1TH.5.9] For God did not appoint us to wrath, but to the acquisition of salvation through our Lord Jesus Christ. [§] hoti ouk etheto hemas ho theos eis orgen alla eis peripoiesis soteria dia tou kuriou hemon Iesou Christou This verse originates from the New Testament, specifically 1 Thessalonians 5:9. It states that God did not appoint us to wrath, but to obtain salvation through our Lord Jesus Christ. "otheto" means "to set, appoint, or ordain". "orgen" means "wrath, anger". "peripoiesis" means "acquisition, attainment". "soteria" means "salvation". "dia" means "through". "kuriou" means "lord". "Iesou Christou" is Jesus Christ. [1TH.5.10] Because of the one who died for us, so that whether we are awake or we sleep, we will live together with him. [§] too apo-than-on-tos hu-per he-mon, hee-na ei-te gre-go-ro-men ei-te ka-theu-do-men ha-ma suhn au-to hee ze-so-men. This verse is from the New Testament, specifically Romans 14:9. It describes that through the death of the one who died for us, we will live with him, whether we are awake or asleep. It discusses the ongoing life we have in the one who died for us. 'Apo-than-on-tos' means 'of the one who died'. 'Hu-per he-mon' means 'for us'. 'Hee-na' introduces a purpose clause, meaning 'so that' or 'in order that'. 'Ei-te...ei-te' means 'either...or'. 'Gre-go-ro-men' is 'we are awake'. 'Ka-theu-do-men' is 'we sleep'. 'Ha-ma suhn au-to' means 'together with him'. 'Ze-so-men' means 'we live'. [1TH.5.11] Therefore, encourage one another and build up one another, just as you are also doing. [§] dee-oh pa-ra-ka-lay-tay a-le-lo-us kai oi-ko-do-may-tay heis ton hena ka-thos kai poi-ay-tay This verse comes from the New Testament. It urges believers to encourage one another and build each other up, as they are currently doing. The verse does not contain any names of God, so no translation of divine names is needed. [1TH.5.12] And we ask you, brothers, to know those who labor among you and those who lead you in my Lord, and those who admonish you. [§] Erōtōmen de humas, adelphoi, eidenai tous kopiōntas en humin kai prohistamenous humōn en kyriō kai nouthetountas humas. This verse comes from a Greek text, not the original Biblical languages. It asks believers to recognize those who labor among them, those who lead them in the Lord, and those who admonish them. "Kyrios" is a Greek transliteration of the Hebrew "Adonai". [1TH.5.13] And to cause you to abound exceedingly in love because of the work of you. Be peaceful in yourselves. [§] kai hegeisthai autous hyperekperissou en agape dia to ergon autōn. eireneuetē en heautois. This verse comes from a non-Biblical text (specifically, Paul's letter to the Philippians, chapter 1 verse 9). It expresses a wish that the Philippians abound more and more in love, due to their work. It then calls for peace among themselves. Because this isn't a directly Biblical verse referencing names of God, this exercise is somewhat artificial. However, if we were translating a Biblical text containing 'El' or 'Elohim' or similar, the approach would remain the same: literal translation of the names. [1TH.5.14] We implore you, brothers, to admonish the disorderly, comfort the faint-hearted, be patient with the weak, and be long-suffering toward everyone. [§] Parakaloumen de humas, adelphoi, noutheteite tous ataktous, paramutheisthe tous oligopsuchous, antechesthe ton asthenon, makrothumeite pros pantas. This verse is written in Koine Greek and is a plea to fellow believers. 'Parakaloumen' means 'we implore'. 'Adelphoi' is 'brothers'. 'Noutheteite' is 'admonish'. 'Ataktous' means 'the disorderly'. 'Paramutheisthe' means 'comfort'. 'Oligopsuchous' means 'the faint-hearted'. 'Antechesthe' means 'be patient with'. 'Asthenon' means 'the weak'. 'Makrothumeite' means 'be long-suffering'. 'Pros pantas' means 'toward everyone'. [1TH.5.15] See that no one repays evil to anyone with evil, but always pursue the good toward one another and toward all people. [§] horahte me tis kakon anti kakou tini apodoi, alla pantote to agathon dioekete kai eis allhelous kai eis pantas. This verse originates from the Septuagint, the Greek translation of the Hebrew scriptures. The core concept is about avoiding revenge and continually pursuing goodness towards everyone. The words themselves are relatively straightforward in their meaning. [1TH.5.16] Always rejoice! [§] pan-tot-eh khai-ret-eh This phrase is from the Greek New Testament. 'Pan-tot-eh' is an adverb meaning 'always' or 'at all times'. 'Khai-ret-eh' is a verb in the present active imperative mood, meaning 'rejoice!' or 'be joyful!' The phrase is a command addressed to multiple people. [1TH.5.17] Pray continually, you all. [§] ad-ee-ah-lay-ptos prosef-khay-sthay This verse is in Koine Greek. 'Adialeptos' means 'without ceasing', 'unceasingly', or 'continually'. 'Proseuchomai' means 'to pray'. The verb is in the present active indicative mood, middle voice, second person plural, giving a command to 'you all' or 'you'. [1TH.5.18] Give thanks in everything, for this is the will of God in Christ Jesus to you. [§] en panti eucharistete; touto gar thelema theou en Christo Iesou eis humas. This verse is from the Greek New Testament. 'en panti' means 'in everything', 'eucharistete' is the verb 'to give thanks' in the imperative mood (give thanks!), 'touto' means 'this', 'gar' means 'for', 'thelema' means 'will', 'theou' means 'of God', 'en' means 'in', 'Christo Iesou' means 'Christ Jesus', and 'eis humas' means 'to you'. [1TH.5.19] Do not extinguish the spirit. [§] toh pneu-mah mee sven-nu-te This is a verse from the New Testament, specifically 1 Thessalonians 5:19. 'to pneuma' refers to 'the spirit', in the context of the Holy Spirit. 'mee' is a negative particle meaning 'not'. 'sven-nu-te' is the present subjunctive passive form of the verb 'to extinguish', meaning 'be extinguished'. Therefore, the verse is a command not to extinguish the spirit. [1TH.5.20] Do not treat prophecies with contempt. [§] prof-ay-tee-as mee ex-oo-then-ay-teh This phrase is from the Greek New Testament. 'Propheteias' means 'prophecies' or 'prophetic utterances'. 'Me' is a negative particle meaning 'not'. 'Exoutheneite' means 'to despise', 'to treat with contempt', or 'to reject'. Thus, the entire phrase is a command not to treat prophetic utterances with contempt. There are no names of God present in the text. [1TH.5.21] Now, examine everything. Hold onto the good. [§] pan-ta deh dok-ee-mah-zeh-teh, to ka-lon ka-teh-teh. This verse is from the Greek New Testament (1 Thessalonians 5:21). The words are: 'all' (panta), 'however' or 'but' (de), 'test' or 'examine' (dokimazete), 'the good' (to kalon), 'hold fast' or 'retain' (katehete). The verse instructs believers to carefully evaluate everything and to cling to that which is good. [1TH.5.22] Abstain from every kind of evil. [§] apo pantos eidos ponerou apechesthe This phrase consists of several parts. 'Apo' means 'from'. 'Pantos' means 'all' or 'every'. 'Eidos' means 'kind' or 'sort'. 'Ponerou' means 'evil' or 'wicked'. 'Apechesthe' is a verb meaning 'avoid' or 'abstain from'. Therefore, the verse instructs believers to abstain from every kind of evil. [1TH.5.23] Now may God of peace sanctify you completely, and may your whole spirit and soul and body be preserved blamelessly in the presence of our Lord Jesus Christ. [§] Autos de ho theos tes eirenes hagiasei humas holoteleis, kai holokleron humon to pneuma kai he psyche kai to soma amemptos en te parousia tou kuriou hemon Iesou Christou teretheie. This verse, from 1 Thessalonians 5:23, speaks of sanctification and preservation. "Autos" means "He himself". "Theos" means "God". "Tes eirenes" means "of peace". "Hagiasei" means "may sanctify". "Humas" means "you". "Holoteleis" means "completely". "Kai" means "and". "Holokleron" means "whole". "Humon" means "of you". "To pneuma" means "the spirit". "Kai he psyche" means "and the soul". "Kai to soma" means "and the body". "Amemptos" means "blameless". "En te parousia" means "in the presence". "Tou kuriou hemon" means "of our Lord". "Iesou Christou" means "Jesus Christ". "Teretheie" means "may be preserved". [1TH.5.24] Faithful is the one calling you, who also will accomplish. [§] pis-tos ho kal-on hu-mas, hos kai poi-e-sei This verse is from the Greek text. 'Pistos' means faithful or trustworthy. 'Ho' is a definite article, 'the'. 'Kalōn' is a present active participle of the verb 'kaleō', meaning 'calling'. 'Humās' is a pronoun meaning 'you' (plural, accusative). 'Hos' is a relative pronoun meaning 'who'. 'Kai' means 'and'. 'Poiēsei' is a future active indicative verb meaning 'will do' or 'will accomplish'. [1TH.5.25] Brothers, pray also concerning us. [§] adelphoi, proseuchesthe [kai] peri hemon This verse is from the Greek New Testament. "Adelphoi" means brothers. "Proseuchesthe" is a verb meaning "pray". "Kai" means "and". "Peri" means "about" or "concerning". "Hemon" means "us". Therefore, the verse is a request for prayer concerning the speaker and those with them. [1TH.5.26] Greet all the brothers and sisters with a holy kiss. [§] As-pas-as-the toos a-del-foos pan-tas en fee-lee-ma-tee ha-gee-o This verse is from the New Testament, specifically 1 Thessalonians 5:26. It is written in Koine Greek. The verse urges believers to greet all the brothers and sisters with a holy kiss. “As-pas-as-the” is the imperative mood, meaning “greet”. “Toos a-del-foos” means “the brothers”. “Pan-tas” means “all”. “En” means “in”. “Fee-lee-ma-tee” means “a kiss”. “Ha-gee-o” means “holy”. [1TH.5.27] I urge you by Yahveh that the letter be read to all the brothers. [§] I exhort you by the Lord that the letter be read to all the brothers. This verse is a plea or exhortation. The speaker is urging the recipients to allow the letter to be read aloud to the entire community of believers (brothers). The phrasing 'by the Lord' suggests an appeal to authority or a solemn oath. [1TH.5.28] The grace of my Lord Yahveh Yahshua the Anointed is with you. [§] The grace of the Lord our Yahveh Yahshua the Anointed is with you. This verse appears to be from the New Testament, originally written in Greek. However, the prompt requests a literal translation of the *names* of God, as they would be if originating from the original languages, rather than the typical theological translations. Therefore, I'm treating the verse as if it contained the original names. "The Lord" refers to Adonai. "Yahveh" is the proper name of God. "Yahshua" is the original name for Jesus. "The Anointed" is a literal translation of "Christos".