1 Tesalonika 2:8

2:8 with such affection for you ¹  we were happy ²  to share with you not only the gospel of God but also our own lives, because you had become dear to us.

1 Tesalonika 2:17

Forced Absence from Thessalonica

2:17 But when we were separated from you, brothers and sisters, ³  for a short time (in presence, not in affection) ⁴  we became all the more fervent in our great desire ⁵  to see you in person. ⁶ 

1 Tesalonika 4:9

4:9 Now on the topic of brotherly love ⁷  you have no need for anyone to write you, for you yourselves are taught by God to love one another.

1 Tesalonika 4:13

The Lord Returns for Believers

4:13 Now we do not want you to be uninformed, ⁸  brothers and sisters, ⁹  about those who are asleep, ¹⁰  so that you will not grieve like the rest who have no hope.

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.

[2:8]  ¹ tn Grk “longing for you in this way.”

[2:8]  ² tn Or “we are happy.” This verb may be past or present tense, but the context favors the past.

[2:17]  ³ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[2:17]  ⁴ tn Grk “in face, not in heart.”

[2:17]  ⁵ tn Grk “with great desire.”

[2:17]  ⁶ tn Grk “to see your face.”

[4:9]  ⁷ tn Grk “concerning brotherly love.”

[4:13]  ⁸ tn Grk “ignorant.”

[4:13]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[4:13]  ¹⁰ 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.

[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.”