1 Tesalonika 2:2

2:2 But although we suffered earlier and were mistreated in Philippi, ¹  as you know, we had the courage in our God to declare to you the gospel of God ²  in spite of much opposition.

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 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 2:8

2:8 with such affection for you ⁴  we were happy ⁵  to share with you not only the gospel of God but also our own lives, because you had become dear to us.

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 5:27

5:27 I call on you solemnly in the Lord ⁶  to have this letter read to all the brothers and sisters. ⁷ 

1 Tesalonika 2:19

2:19 For who is our hope or joy or crown to boast of ⁸  before our Lord Jesus at his coming? Is it not of course you?

1 Tesalonika 4:9

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

[2:2]  ¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[2:2]  ² 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.

[1:6]  ³ tn Or “after you received.”

[2:8]  ⁴ tn Grk “longing for you in this way.”

[2:8]  ⁵ tn Or “we are happy.” This verb may be past or present tense, but the context favors the past.

[5:27]  ⁶ tn Grk “I adjure you by the Lord,” “I put you under oath before the Lord.”

[5:27]  ⁷ 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.

[2:19]  ⁸ 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).

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