1 Tesalonika 2:12

2:12 exhorting and encouraging you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory.

1 Tesalonika 4:17

4:17 Then we who are alive, who are left, ¹  will be suddenly caught up ²  together ³  with them in the clouds to meet the Lord in the air. And so we will always be with the Lord.

1 Tesalonika 1:8

1:8 For from you the message of the Lord ⁴  has echoed forth not just in Macedonia and Achaia, but in every place reports of your faith in God have spread, ⁵  so that we do not need to say anything.

1 Tesalonika 5:3-5

5:3 Now when ⁶  they are saying, “There is peace and security,” ⁷  then sudden destruction comes on them, like labor pains ⁸  on a pregnant woman, and they will surely not escape. 5:4 But you, brothers and sisters, ⁹  are not in the darkness for the day to overtake you like a thief would. 5:5 For you all are sons of the light and sons of the day. We are not of the night nor of the darkness.

1 Tesalonika 5:9

5:9 For God did not destine us for wrath ¹⁰  but for gaining salvation through our Lord Jesus Christ.

1 Tesalonika 2:15-16

2:15 who killed both the Lord Jesus and the prophets ¹¹  and persecuted us severely. ¹²  They are displeasing to God and are opposed to all people, 2:16 because they hinder us from speaking to the Gentiles so that they may be saved. Thus they constantly fill up their measure of sins, ¹³  but wrath ¹⁴  has come upon them completely. ¹⁵ 

1 Tesalonika 3:6

3:6 But now Timothy has come ¹⁶  to us from you and given us the good news of your faith and love and that you always think of us with affection ¹⁷  and long to see us just as we also long to see you! ¹⁸ 

[4:17]  ¹ 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]  ² 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]  ³ tn Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.

[1:8]  ⁴ tn Or “the word of the Lord.”

[1:8]  sn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 4:15; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated “the message of the Lord” because of the focus upon the spread of the gospel evident in the passage.

[1:8]  ⁵ tn Grk “your faith in God has gone out.”

[5:3]  ⁶ 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]  ⁷ tn Grk “peace and security,” with “there is” understood in the Greek construction.

[5:3]  ⁸ tn Grk a singular “birth pain.”

[5:4]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[5:9]  ¹⁰ sn God did not destine us for wrath. In context this refers to the outpouring of God’s wrath on the earth in the day of the Lord (1 Thess 5:2-4).

[2:15]  ¹¹ tc ἰδίους (idious, “their own prophets”) is found in D¹ Ψ Ï sy Mcion^T. This is obviously a secondary reading. Marcion’s influence may stand behind part of the tradition, but the Byzantine text probably added the adjective in light of its mention in v. 14 and as a clarification or interpretation of which prophets were in view.

[2:15]  ¹² tn Or “and drove us out” (cf. Acts 17:5-10).

[2:16]  ¹³ tn Grk “to fill up their sins always.”

[2:16]  ¹⁴ tc The Western text (D F G latt) adds τοῦ θεοῦ (tou qeou) to ὀργή (orgh) to read “the wrath of God,” in emulation of the normal Pauline idiom (cf., e.g., Rom 1:18; Eph 5:6; Col 3:6) and, most likely, to clarify which wrath is in view (since ὀργή is articular).

[2:16]  tn Or “the wrath,” possibly referring back to the mention of wrath in 1:10.

[2:16]  ¹⁵ tn Or “at last.”

[3:6]  ¹⁶ tn Grk “but now Timothy having come,” a subordinate clause leading to the main clause of v. 7.

[3:6]  ¹⁷ tn Grk “you have a good remembrance of us always.”

[3:6]  ¹⁸ tn Grk “just as also we you.”