1 Tesalonika 4:2

4:2 For you know what commands we gave you through the Lord Jesus.

1 Tesalonika 1:8

1:8 For from you the message of the Lord ¹  has echoed forth not just in Macedonia and Achaia, but in every place reports of your faith in God have spread, ²  so that we do not need to say anything.

1 Tesalonika 3:9-10

3:9 For how can we thank God enough for you, ³  for all the joy we feel ⁴  because of you before our God? 3:10 We pray earnestly night and day to see you in person ⁵  and make up what may be lacking in your faith.

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 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 4:7

4:7 For God did not call us to impurity but in holiness.

1 Tesalonika 1:1

Salutation

1:1 From Paul ⁷  and Silvanus and Timothy, to the church of the Thessalonians ⁸  in God the Father and the Lord Jesus Christ. Grace and peace to you! ⁹ 

1 Tesalonika 5:23

Conclusion

5:23 Now may the God of peace himself make you completely holy and may your spirit and soul and body be kept entirely blameless at the coming of our Lord Jesus Christ.

1 Tesalonika 5:21

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

1 Tesalonika 1:5

1:5 in that ¹⁰  our gospel did not come to you merely in words, ¹¹  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). ¹² 

1 Tesalonika 3:8

3:8 For now we are alive again, ¹³  if you stand firm in the Lord.

1 Tesalonika 5:10

5:10 He died ¹⁴  for us so that whether we are alert or asleep ¹⁵  we will come to life together with him.

1 Tesalonika 5:13

5:13 and to esteem them most highly in love because of their work. Be at peace among yourselves.

1 Tesalonika 5:18

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

1 Tesalonika 3:5

3:5 So ¹⁶  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.

1 Tesalonika 2:15

2:15 who killed both the Lord Jesus and the prophets ¹⁷  and persecuted us severely. ¹⁸  They are displeasing to God and are opposed to all people,

1 Tesalonika 4:10

4:10 And indeed you are practicing it toward all the brothers and sisters ¹⁹  in all of Macedonia. But we urge you, brothers and sisters, to do so more and more, ²⁰ 

1 Tesalonika 4:13

The Lord Returns for Believers

4:13 Now we do not want you to be uninformed, ²¹  brothers and sisters, ²²  about those who are asleep, ²³  so that you will not grieve like the rest who have no hope.

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.

[1:8]  ¹ 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]  ² tn Grk “your faith in God has gone out.”

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

[3:9]  ⁴ tn Grk “all the joy with which we rejoice.”

[3:10]  ⁵ tn Grk “to see your face.”

[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).

[1:1]  ⁷ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁸ map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:1]  ⁹ tc The majority of witnesses, including several early and important ones (א A [D] I 33 Ï bo), have ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυριοῦ Ιησοῦ Χριστοῦ (apo qeou patro" Jhmwn kai kuriou Ihsou Cristou, “from God our Father and the Lord Jesus Christ”) at the end of v. 1. The more abrupt reading (“Grace and peace to you”) without this addition is supported by B F G Ψ 0278 629 1739 1881 pc lat sa. Apart from a desire to omit the redundancy of the mention of God and Christ in this verse, there is no good reason why scribes would have omitted the characteristically Pauline greeting. (Further, if this were the case, why did these same scribes overlook such an opportunity in 2 Thess 1:1-2?) On the other hand, since 1 Thessalonians is one of Paul’s earliest letters, what would become characteristic of his greetings seems to have been still in embryonic form (e.g., he does not yet call his audience “saints” [which will first be used in his address to the Corinthians], nor does he use ἐν (en) plus the dative to refer to the location of the church). Thus, the internal evidence is overwhelming in support of the shorter reading, for scribes would have been strongly motivated to rework this salutation in light of Paul’s style elsewhere. And the external evidence, though not overwhelming, is supportive of this shorter reading, found as it is in some of the best witnesses of the Alexandrian and Western texttypes.

[1:1]  tn Grk “Grace to you and peace.”

[1:5]  ¹⁰ tn Or “because.”

[1:5]  ¹¹ tn Or “speech,” or “an act of speaking.”

[1:5]  ¹² 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.

[3:8]  ¹³ tn Grk “because now we live,” in comparison with his feelings of dread in not knowing how they were doing (cf. 2:17-3:5).

[5:10]  ¹⁴ tn Grk “the one who died,” describing Jesus Christ (1 Thess 5:9). Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 10 in the translation.

[5:10]  ¹⁵ sn The phrases alert or asleep may be understood (1) of moral alertness (living in faith, love, and hope as vv. 6, 8 call for, versus being unresponsive to God) or (2) of physical life and death (whether alive or dead). The first fits better with the context of 5:1-9, while the second returns to the point Paul started with in 4:13-18 (no disadvantage for the believing dead).

[3:5]  ¹⁶ tn Or “for this reason.”

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

[4:10]  ¹⁹ tn Grk “brothers”; this applies to the second occurrence as well. See note on the phrase “brothers and sisters” in 1:4.

[4:10]  ²⁰ sn To do so more and more. See 1 Thess 4:1.

[4:13]  ²¹ tn Grk “ignorant.”

[4:13]  ²² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[4:13]  ²³ 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.