1 Tesalonika 3:9

3:9 For how can we thank God enough for you, ¹  for all the joy we feel ²  because of you before our God?

1 Tesalonika 2:19

2:19 For who is our hope or joy or crown to boast of ³  before our Lord Jesus at his coming? Is it not of course you?

1 Tesalonika 3:13

3:13 so that your hearts are strengthened in holiness to be blameless before our God and Father at the coming of our Lord Jesus with all his saints. ⁴ 

1 Tesalonika 1:3

1:3 because we recall ⁵  in the presence of our God and Father ⁶  your work of faith and labor of love and endurance of hope ⁷  in our Lord Jesus Christ.

1 Tesalonika 5:14

5:14 And we urge you, brothers and sisters, ⁸  admonish the undisciplined, comfort the discouraged, help the weak, be patient toward all.

1 Tesalonika 2:11

2:11 As you know, we treated each one of you as a father treats his own children,

1 Tesalonika 2:10

2:10 You are witnesses, and so is God, as to how holy and righteous and blameless our conduct was toward you who believe.

1 Tesalonika 4:10

4:10 And indeed you are practicing it toward all the brothers and sisters ⁹  in all of Macedonia. But we urge you, brothers and sisters, to do so more and more, ¹⁰ 

1 Tesalonika 4:12

4:12 In this way you will live ¹¹  a decent life before outsiders and not be in need. ¹² 

1 Tesalonika 5:20

5:20 Do not treat prophecies with contempt.

1 Tesalonika 3:12

3:12 And may the Lord cause you to increase and abound in love for one another and for all, just as we do for you,

1 Tesalonika 3:7

3:7 So ¹³  in all our distress and affliction, we were reassured about you, brothers and sisters, ¹⁴  through your faith.

1 Tesalonika 4:6

4:6 In this matter no one should violate the rights of his brother or take advantage of him, ¹⁵  because the Lord is the avenger in all these cases, ¹⁶  as we also told you earlier and warned you solemnly.

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 Tesalonika 3:3

3:3 so that no one would be shaken by these afflictions. For you yourselves know that we are destined for this.

1 Tesalonika 4:5

4:5 not in lustful passion like the Gentiles who do not know God.

1 Tesalonika 5:18

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

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. ¹⁷ 

1 Tesalonika 2:15

2:15 who killed both the Lord Jesus and the prophets ¹⁸  and persecuted us severely. ¹⁹  They are displeasing to God and are opposed to all people,

1 Tesalonika 4:17

4:17 Then we who are alive, who are left, ²⁰  will be suddenly caught up ²¹  together ²²  with them in the clouds to meet the Lord in the air. And so we will always be with the Lord.

1 Tesalonika 1:5

1:5 in that ²³  our gospel did not come to you merely in words, ²⁴  but in power and in the Holy Spirit and with deep conviction (surely you recall the character we displayed when we came among you to help you). ²⁵ 

1 Tesalonika 2:2

2:2 But although we suffered earlier and were mistreated in Philippi, ²⁶  as you know, we had the courage in our God to declare to you the gospel of God ²⁷  in spite of much opposition.

[3:9]  ¹ tn Grk “what thanks can we render to God about you.”

[3:9]  ² tn Grk “all the joy with which we rejoice.”

[2:19]  ³ 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).

[3:13]  ⁴ tc ‡ Important and early witnesses (א* A D* 81 629 lat) have ἀμήν (amhn, “amen”) at the end of this benediction, while the majority of mss, including several excellent witnesses (א² B D² F G Ψ 0278 1739 1881 Ï it sy sa), lack the particle. A decision is difficult, but in light of Paul’s habit of adding the ἀμήν to his notes of praise, even in the middle of his letters (cf. Rom 9:5; 11:36; 15:33; Gal 1:5), one might expect scribes to emulate this practice. Although a decision is difficult, it is probably best to follow the shorter reading. NA²⁷ has the particle in brackets, indicating some doubts as to its authenticity.

[1:3]  ⁵ tn Grk “making mention…recalling.” The participle ποιούμενοι (poioumenoi) in v. 2 has been translated as temporal, and μνημονεύοντες (mnhmoneuonte") in v. 3 has been translated as causal.

[1:3]  ⁶ tn Or the phrase may connect at the end of the verse: “hope…in the presence of our God and Father.”

[1:3]  ⁷ tn These phrases denote Christian virtues in action: the work produced by faith, labor motivated by love, and endurance that stems from hope in Christ.

[5:14]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[4:10]  ⁹ tn Grk “brothers”; this applies to the second occurrence as well. See note on the phrase “brothers and sisters” in 1:4.

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

[4:12]  ¹¹ tn Grk “that you may live,” continuing the sentence of 4:10b-11.

[4:12]  ¹² tn Or “not be dependent on anyone”; Grk “and have need of nothing,” “of no one.”

[3:7]  ¹³ tn Or “for this reason.”

[3:7]  ¹⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[4:6]  ¹⁵ tn Grk “not to transgress against or defraud his brother in the matter,” continuing the sentence of vv. 3-5.

[4:6]  ¹⁶ tn Grk “concerning all these things.”

[1:10]  ¹⁷ sn The coming wrath. This wrath is an important theme in 1 Thess 5.

[2:15]  ¹⁸ 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]  ¹⁹ tn Or “and drove us out” (cf. Acts 17:5-10).

[4:17]  ²⁰ 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]  ²¹ 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]  ²² tn Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.

[1:5]  ²³ tn Or “because.”

[1:5]  ²⁴ tn Or “speech,” or “an act of speaking.”

[1:5]  ²⁵ tn Grk “just as you know what sort of people we were among you for your sakes.” Verse 5 reflects on the experience of Paul and his fellow preachers; v. 6 begins to describe the Thessalonians’ response.

[2:2]  ²⁶ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[2:2]  ²⁷ 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.