1 Tesalonika 5:18

5:18 in everything give thanks. For this is God’s will for you in Christ Jesus.

1 Tesalonika 1:2

Thanksgiving for Response to the Gospel

1:2 We thank God always for all of you as we mention you constantly ¹  in our prayers,

1 Tesalonika 2:13

2:13 And so ²  we too constantly thank God that when you received God’s message that you heard from us, ³  you accepted it not as a human message, ⁴  but as it truly is, God’s message, which is at work among you who believe.

1 Tesalonika 3:9

3:9 For how can we thank God enough for you, ⁵  for all the joy we feel ⁶  because of you before our God?

1 Tesalonika 2:2

2:2 But although we suffered earlier and were mistreated in Philippi, ⁷  as you know, we had the courage in our God to declare to you the gospel of God ⁸  in spite of much opposition.

1 Tesalonika 2:4

2:4 but just as we have been approved by God to be entrusted with the gospel, so we declare it, not to please people but God, who examines our hearts.

1 Tesalonika 5:3

5:3 Now when ⁹  they are saying, “There is peace and security,” ¹⁰  then sudden destruction comes on them, like labor pains ¹¹  on a pregnant woman, and they will surely not escape.

[1:2]  ¹ tn Or “mention you in our prayers, because we recall constantly…”

[2:13]  ² tn Grk “for this reason,” which seems to look back to Paul’s behavior just described. But it may look forward to v. 13b and mean: “and here is another reason that we constantly thank God: that…”

[2:13]  ³ tn Grk “God’s word of hearing from us.”

[2:13]  ⁴ tn Paul’s focus is their attitude toward the message he preached: They received it not as a human message but a message from God.

[3:9]  ⁵ tn Grk “what thanks can we render to God about you.”

[3:9]  ⁶ tn Grk “all the joy with which we rejoice.”

[2:2]  ⁷ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[2:2]  ⁸ 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.

[5:3]  ⁹ tc ‡ δέ (de, “now”) is found in א² B D 0226 6 1505 1739 1881 al, but lacking in א* A F G 33 it. γάρ (gar, “for”) is the reading of the Byzantine text and a few other witnesses (Ψ 0278 Ï). Although normally the shorter reading is to be preferred, the external evidence is superior for δέ (being found in the somewhat better Alexandrian and Western witnesses). What, then, is to explain the γάρ? Scribes were prone to replace δέ with γάρ, especially in sentences suggesting a causal or explanatory idea, thus making the point more explicit. Internally, the omission of δέ looks unintentional, a case of homoioarcton (otandelegwsin). Although a decision is difficult, in this instance δέ has the best credentials for authenticity.

[5:3]  ¹⁰ tn Grk “peace and security,” with “there is” understood in the Greek construction.

[5:3]  ¹¹ tn Grk a singular “birth pain.”