1 Tesalonika 1:10

1:10 and to wait for his Son from heaven, whom he raised from the dead, Jesus our deliverer from the coming wrath. ¹ 

1 Tesalonika 2:2

2:2 But although we suffered earlier and were mistreated in Philippi, ²  as you know, we had the courage in our God to declare to you the gospel of God ³  in spite of much opposition.

1 Tesalonika 2:8

2:8 with such affection for you ⁴  we were happy ⁵  to share with you not only the gospel of God but also our own lives, because you had become dear to us.

1 Tesalonika 2:19

2:19 For who is our hope or joy or crown to boast of ⁶  before our Lord Jesus at his coming? Is it not of course you?

1 Tesalonika 4:10

4:10 And indeed you are practicing it toward all the brothers and sisters ⁷  in all of Macedonia. But we urge you, brothers and sisters, to do so more and more, ⁸ 

1 Tesalonika 4:13

The Lord Returns for Believers

4:13 Now we do not want you to be uninformed, ⁹  brothers and sisters, ¹⁰  about those who are asleep, ¹¹  so that you will not grieve like the rest who have no hope.

1 Tesalonika 4:17

4:17 Then we who are alive, who are left, ¹²  will be suddenly caught up ¹³  together ¹⁴  with them in the clouds to meet the Lord in the air. And so we will always be with the Lord.

1 Tesalonika 5:15

5:15 See that no one pays back evil for evil to anyone, but always pursue what is good for one another and for all.

[1:10]  ¹ sn The coming wrath. This wrath is an important theme in 1 Thess 5.

[2:2]  ² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[2:2]  ³ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “the gospel of God”) could be translated as either a subjective genitive (“the gospel which God brings”) or an objective genitive (“the gospel about God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, an interplay between the two concepts is intended: The gospel which God brings is in fact the gospel about himself. This same phrase occurs in vv. 8 and 9 as well.

[2:8]  ⁴ tn Grk “longing for you in this way.”

[2:8]  ⁵ tn Or “we are happy.” This verb may be past or present tense, but the context favors the past.

[2:19]  ⁶ sn Crown to boast of (Grk “crown of boasting”). Paul uses boasting or exultation to describe the Christian’s delight in being commended for faithful service by the Lord at his return (1 Cor 9:15-16; 2 Cor 1:12-14; 10:13-18; Phil 2:16; and 1 Cor 3:14; 4:5).

[4:10]  ⁷ tn Grk “brothers”; this applies to the second occurrence as well. See note on the phrase “brothers and sisters” in 1:4.

[4:10]  ⁸ sn To do so more and more. See 1 Thess 4:1.

[4:13]  ⁹ tn Grk “ignorant.”

[4:13]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[4:13]  ¹¹ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term. This word also occurs in vv. 14 and 15.

[4:17]  ¹² tc The words οἱ περιλειπόμενοι (Joi perileipomenoi, “[the ones] who are left”) are lacking in F G {0226^vid} ar b as well as a few fathers, but the rest of the textual tradition has the words. Most likely, the Western mss omitted the words because of perceived redundancy with οἱ ζῶντες (Joi zwnte", “[the ones] who are alive”).

[4:17]  ¹³ tn Or “snatched up.” The Greek verb ἁρπάζω implies that the action is quick or forceful, so the translation supplied the adverb “suddenly” to make this implicit notion clear.

[4:17]  ¹⁴ tn Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.