1 Tesalonika 4:15

4:15 For we tell you this by the word of the Lord, ¹  that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep.

1 Tesalonika 3:4

3:4 For in fact when we were with you, we were telling you in advance that we would suffer affliction, and so it has happened, as you well know. ² 

1 Tesalonika 1:6

1:6 And you became imitators of us and of the Lord, when you received ³  the message with joy that comes from the Holy Spirit, despite great affliction.

1 Tesalonika 4:18

4:18 Therefore encourage one another with these words.

1 Tesalonika 2:13

2:13 And so ⁴  we too constantly thank God that when you received God’s message that you heard from us, ⁵  you accepted it not as a human message, ⁶  but as it truly is, God’s message, which is at work among you who believe.

1 Tesalonika 1:5

1:5 in that ⁷  our gospel did not come to you merely in words, ⁸  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). ⁹ 

1 Tesalonika 2:5

2:5 For we never appeared ¹⁰  with flattering speech, as you know, nor with a pretext for greed – God is our witness –

1 Tesalonika 5:3

5:3 Now when ¹¹  they are saying, “There is peace and security,” ¹²  then sudden destruction comes on them, like labor pains ¹³  on a pregnant woman, and they will surely not escape.

1 Tesalonika 1:8

1:8 For from you the message of the Lord ¹⁴  has echoed forth not just in Macedonia and Achaia, but in every place reports of your faith in God have spread, ¹⁵  so that we do not need to say anything.

1 Tesalonika 4:6

4:6 In this matter no one should violate the rights of his brother or take advantage of him, ¹⁶  because the Lord is the avenger in all these cases, ¹⁷  as we also told you earlier and warned you solemnly.

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 2:16

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, ¹⁸  but wrath ¹⁹  has come upon them completely. ²⁰ 

1 Tesalonika 2:2

2:2 But although we suffered earlier and were mistreated in Philippi, ²¹  as you know, we had the courage in our God to declare to you the gospel of God ²²  in spite of much opposition.

1 Tesalonika 3:5-6

3:5 So ²³  when I could bear it no longer, I sent to find out about your faith, for fear that the tempter somehow tempted you and our toil had proven useless.

3:6 But now Timothy has come ²⁴  to us from you and given us the good news of your faith and love and that you always think of us with affection ²⁵  and long to see us just as we also long to see you! ²⁶ 

1 Tesalonika 5:21

5:21 But examine all things; hold fast to what is good.

1 Tesalonika 5:1

The Day of the Lord

5:1 Now on the topic of times and seasons, ²⁷  brothers and sisters, ²⁸  you have no need for anything to be written to you.

1 Tesalonika 5:27

5:27 I call on you solemnly in the Lord ²⁹  to have this letter read to all the brothers and sisters. ³⁰ 

1 Tesalonika 4:9

4:9 Now on the topic of brotherly love ³¹  you have no need for anyone to write you, for you yourselves are taught by God to love one another.

1 Tesalonika 4:11

4:11 to aspire to lead a quiet life, to attend to your own business, and to work with your hands, as we commanded you.

[4:15]  ¹ 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 1:8; 2 Thess 3:1). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said.

[3:4]  ² tn Grk “just as it also occurred and you know.”

[1:6]  ³ tn Or “after you received.”

[2:13]  ⁴ 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]  ⁵ tn Grk “God’s word of hearing from us.”

[2:13]  ⁶ 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.

[1:5]  ⁷ tn Or “because.”

[1:5]  ⁸ tn Or “speech,” or “an act of speaking.”

[1:5]  ⁹ 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.

[2:5]  ¹⁰ tn Or “came on the scene,” “came.”

[5:3]  ¹¹ 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]  ¹² tn Grk “peace and security,” with “there is” understood in the Greek construction.

[5:3]  ¹³ tn Grk a singular “birth pain.”

[1:8]  ¹⁴ 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]  ¹⁵ tn Grk “your faith in God has gone out.”

[4:6]  ¹⁶ tn Grk “not to transgress against or defraud his brother in the matter,” continuing the sentence of vv. 3-5.

[4:6]  ¹⁷ tn Grk “concerning all these things.”

[2:16]  ¹⁸ tn Grk “to fill up their sins always.”

[2:16]  ¹⁹ 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]  ²⁰ tn Or “at last.”

[2:2]  ²¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[2:2]  ²² 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.

[3:5]  ²³ tn Or “for this reason.”

[3:6]  ²⁴ tn Grk “but now Timothy having come,” a subordinate clause leading to the main clause of v. 7.

[3:6]  ²⁵ tn Grk “you have a good remembrance of us always.”

[3:6]  ²⁶ tn Grk “just as also we you.”

[5:1]  ²⁷ tn Grk “concerning the times and the seasons,” a reference to future periods of eschatological fulfillment (cf. Acts 1:7).

[5:1]  ²⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[5:27]  ²⁹ tn Grk “I adjure you by the Lord,” “I put you under oath before the Lord.”

[5:27]  ³⁰ tc Most witnesses, including some important ones (א² A Ψ [33] 1739 1881 Ï ar vg sy bo), read “holy” before “brothers [and sisters]” (ἁγίοις ἀδελφοῖς, Jagioi" adelfoi"). It is possible that ἁγίοις dropped out by way of homoioteleuton (in uncial script the words would be written agioisadelfois), but it is equally possible that the adjective was added because of the influence of ἁγίῳ (Jagiw) in v. 26. Another internal consideration is that the expression ἅγιοι ἀδελφοί ({agioi adelfoi, “holy brothers”) is not found elsewhere in the corpus Paulinum, though Col 1:2 comes close. But this fact could be argued either way: It may suggest that such an expression is not Pauline; on the other hand, the unusualness of the expression could have resulted in an alteration by some scribes. At the same time, since 1 Thessalonians is one of the earliest of Paul’s letters, and written well before he addresses Christians as saints (ἅγιοι) in 1 Corinthians for the first time, one might argue that Paul’s own forms of expression were going through something of a metamorphosis. Scribes insensitive to this fact could well impute later Pauline collocations onto his earlier letters. The internal evidence seems to support, albeit slightly, the omission of ἁγίοις here. Externally, most of the better witnesses of the Alexandrian and Western texts (א* B D F G 0278 it sa) combine in having the shorter reading. Although the rating of “A” in UBS⁴ for the omission seems too generous, this reading is still to be preferred.

[5:27]  tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[4:9]  ³¹ tn Grk “concerning brotherly love.”