1 Tesalonika 4:18

4:18 Therefore encourage one another with these words.

1 Tesalonika 5:24

5:24 He who calls you is trustworthy, and he will in fact do this. ¹ 

1 Tesalonika 5:4

5:4 But you, brothers and sisters, ²  are not in the darkness for the day to overtake you like a thief would.

1 Tesalonika 3:7

3:7 So ³  in all our distress and affliction, we were reassured about you, brothers and sisters, ⁴  through your faith.

1 Tesalonika 5:7

5:7 For those who sleep, sleep at night and those who get drunk are drunk at night.

1 Tesalonika 3:1

3:1 So when we could bear it no longer, we decided to stay on in Athens ⁵  alone.

1 Tesalonika 5:6

5:6 So then we must not sleep as the rest, but must stay alert and sober.

1 Tesalonika 5:11

5:11 Therefore encourage one another and build up each other, just as you are in fact doing.

1 Tesalonika 3:5

3:5 So ⁶  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 5:2

5:2 For you know quite well that the day of the Lord ⁷  will come in the same way as a thief in the night. ⁸ 

1 Tesalonika 2:1

Paul’s Ministry in Thessalonica

2:1 For you yourselves know, brothers and sisters, ⁹  about our coming to you – it has not proven to be purposeless. ¹⁰ 

1 Tesalonika 4:8

4:8 Consequently the one who rejects this is not rejecting human authority ¹¹  but God, who gives his Holy Spirit to you.

1 Tesalonika 2:18

2:18 For we wanted to come to you (I, Paul, in fact tried again and again) ¹²  but Satan thwarted us.

1 Tesalonika 2:13

2:13 And so ¹³  we too constantly thank God that when you received God’s message that you heard from us, ¹⁴  you accepted it not as a human message, ¹⁵  but as it truly is, God’s message, which is at work among you who believe.

1 Tesalonika 4:15

4:15 For we tell you this by the word of the Lord, ¹⁶  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 1:8

1:8 For from you the message of the Lord ¹⁷  has echoed forth not just in Macedonia and Achaia, but in every place reports of your faith in God have spread, ¹⁸  so that we do not need to say anything.

1 Tesalonika 5:3

5:3 Now when ¹⁹  they are saying, “There is peace and security,” ²⁰  then sudden destruction comes on them, like labor pains ²¹  on a pregnant woman, and they will surely not escape.

1 Tesalonika 1:6

1:6 And you became imitators of us and of the Lord, when you received ²²  the message with joy that comes from the Holy Spirit, despite great affliction.

1 Tesalonika 4:17

4:17 Then we who are alive, who are left, ²³  will be suddenly caught up ²⁴  together ²⁵  with them in the clouds to meet the Lord in the air. And so we will always be with the Lord.

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 2:3

2:3 For the appeal we make ²⁶  does not come ²⁷  from error or impurity or with deceit,

1 Tesalonika 5:18

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

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, ²⁸  but wrath ²⁹  has come upon them completely. ³⁰ 

1 Tesalonika 2:14

2:14 For you became imitators, brothers and sisters, ³¹  of God’s churches in Christ Jesus that are in Judea, because you too suffered the same things from your own countrymen as they in fact did from the Jews,

1 Tesalonika 1:9

1:9 For people everywhere ³²  report how you welcomed us ³³  and how you turned to God from idols to serve the living and true God

1 Tesalonika 4:6

4:6 In this matter no one should violate the rights of his brother or take advantage of him, ³⁴  because the Lord is the avenger in all these cases, ³⁵  as we also told you earlier and warned you solemnly.

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 4:14

4:14 For if we believe that Jesus died and rose again, so also we believe that ³⁶  God will bring with him those who have fallen asleep as Christians. ³⁷ 

1 Tesalonika 4:1

A Life Pleasing to God

4:1 Finally then, brothers and sisters, ³⁸  we ask you and urge you in the Lord Jesus, that as you received instruction from us about how ³⁹  you must live and please God (as you are in fact living) ⁴⁰  that you do so more and more.

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 4:16

4:16 For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, ⁴¹  and with the trumpet of God, and the dead in Christ will rise first.

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 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. ⁴² 

1 Tesalonika 4:10

4:10 And indeed you are practicing it toward all the brothers and sisters ⁴³  in all of Macedonia. But we urge you, brothers and sisters, to do so more and more, ⁴⁴ 

1 Tesalonika 5:10

5:10 He died ⁴⁵  for us so that whether we are alert or asleep ⁴⁶  we will come to life together with him.

1 Tesalonika 1:5

1:5 in that ⁴⁷  our gospel did not come to you merely in words, ⁴⁸  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). ⁴⁹ 

1 Tesalonika 4:9

4:9 Now on the topic of brotherly love ⁵⁰  you have no need for anyone to write you, for you yourselves are taught by God to love one another.

1 Tesalonika 5:8

5:8 But since we are of the day, we must stay sober by putting on the breastplate ⁵¹  of faith and love and as a helmet our hope for salvation. ⁵² 

1 Tesalonika 2:8

2:8 with such affection for you ⁵³  we were happy ⁵⁴  to share with you not only the gospel of God but also our own lives, because you had become dear to us.

1 Tesalonika 5:19

5:19 Do not extinguish the Spirit.

1 Tesalonika 2:19

2:19 For who is our hope or joy or crown to boast of ⁵⁵  before our Lord Jesus at his coming? Is it not of course you?

1 Tesalonika 3:9-10

3:9 For how can we thank God enough for you, ⁵⁶  for all the joy we feel ⁵⁷  because of you before our God? 3:10 We pray earnestly night and day to see you in person ⁵⁸  and make up what may be lacking in your faith.

1 Tesalonika 5:1

The Day of the Lord

5:1 Now on the topic of times and seasons, ⁵⁹  brothers and sisters, ⁶⁰  you have no need for anything to be written to you.

1 Tesalonika 1:7

1:7 As a result you became an example ⁶¹  to all the believers in Macedonia and in Achaia.

1 Tesalonika 3:6

3:6 But now Timothy has come ⁶²  to us from you and given us the good news of your faith and love and that you always think of us with affection ⁶³  and long to see us just as we also long to see you! ⁶⁴ 

1 Tesalonika 3:11

3:11 Now may God our Father himself and our Lord Jesus direct our way to you.

1 Tesalonika 4:3

4:3 For this is God’s will: that you become holy, ⁶⁵  that you keep away from sexual immorality,

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. ⁶⁶ 

1 Tesalonika 2:15

2:15 who killed both the Lord Jesus and the prophets ⁶⁷  and persecuted us severely. ⁶⁸  They are displeasing to God and are opposed to all people,

1 Tesalonika 2:9

2:9 For you recall, brothers and sisters, ⁶⁹  our toil and drudgery: By working night and day so as not to impose a burden on any of you, we preached to you the gospel of God.

1 Tesalonika 2:5

2:5 For we never appeared ⁷⁰  with flattering speech, as you know, nor with a pretext for greed – God is our witness –

1 Tesalonika 2:17

Forced Absence from Thessalonica

2:17 But when we were separated from you, brothers and sisters, ⁷¹  for a short time (in presence, not in affection) ⁷²  we became all the more fervent in our great desire ⁷³  to see you in person. ⁷⁴ 

1 Tesalonika 3:2

3:2 We ⁷⁵  sent Timothy, our brother and fellow worker for God ⁷⁶  in the gospel of Christ, to strengthen you and encourage you about your faith,

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 3:12-13

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, 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. ⁷⁷ 

1 Tesalonika 4:13

The Lord Returns for Believers

4:13 Now we do not want you to be uninformed, ⁷⁸  brothers and sisters, ⁷⁹  about those who are asleep, ⁸⁰  so that you will not grieve like the rest who have no hope.

1 Tesalonika 5:12

Final Instructions

5:12 Now we ask you, brothers and sisters, ⁸¹  to acknowledge those who labor among you and preside over you in the Lord and admonish you,

[5:24]  ¹ tn Grk “who will also do,” with the object understood from v. 23.

[5:4]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[3:7]  ³ tn Or “for this reason.”

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

[3:1]  ⁵ map For location see JP1 C2; JP2 C2; JP3 C2; JP4 C2.

[3:5]  ⁶ tn Or “for this reason.”

[5:2]  ⁷ sn The day of the Lord is the period of time in the future when the Lord will intervene in the events of this earth to consummate his redemption and his judgment (Isa 2:11-12; 13:6-13; Ezek 30:3; Joel 1:15; 2:32; 3:18; Amos 5:18-20; Obad 15-17; Zeph 1:7-18; 2:2-3; Zech 14:1, 13, 20-21; Mal 4:1, 5; 1 Cor 1:8; 5:5; 2 Cor 1:14; 2 Thess 2:2; 2 Pet 3:10). It includes both blessings and curses, though the latter is emphasized here.

[5:2]  ⁸ sn Jesus used a thief coming at night as an illustration of the unexpected and hostile nature of the coming of God’s judgment in the future. This is repeated in various ways in v. 4; 2 Pet 3:10; Rev 3:3; 16:15.

[2:1]  ⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[2:1]  ¹⁰ tn Grk “has not become empty.” Paul is defending himself against the charge that he lacked earnestness and personal concern for them, but appeared in their city out of greed or egotism. In his defense he appeals to what they recall of his ministry and what has become of it since he left, all of which demonstrates his God-given earnestness and effectiveness.

[4:8]  ¹¹ tn Grk “rejecting man.”

[2:18]  ¹² tn Or “several times”; Grk, “both once and twice.” The literal expression “once and twice” is frequently used as a Greek idiom referring to an indefinite low number, but more than once (“several times”); see L&N 60.70.

[2:13]  ¹³ 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]  ¹⁴ tn Grk “God’s word of hearing from us.”

[2:13]  ¹⁵ 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.

[4:15]  ¹⁶ 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.

[1:8]  ¹⁷ 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]  ¹⁸ tn Grk “your faith in God has gone out.”

[5:3]  ¹⁹ 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]  ²⁰ tn Grk “peace and security,” with “there is” understood in the Greek construction.

[5:3]  ²¹ tn Grk a singular “birth pain.”

[1:6]  ²² tn Or “after you received.”

[4:17]  ²³ 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]  ²⁴ 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]  ²⁵ tn Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.

[2:3]  ²⁶ tn Grk “For our exhortation.” Paul here uses παράκλησις (paraklhsis) to speak in broad terms about his preaching of the gospel, in which he urges or appeals to people to respond to God’s salvation (cf. the verb form παρακαλοῦντος [parakalounto"] in 2 Cor 5:20).

[2:3]  ²⁷ tn Grk “[is] not” (the verb “to be” is implied in the Greek construction).

[2:16]  ²⁸ tn Grk “to fill up their sins always.”

[2:16]  ²⁹ 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]  ³⁰ tn Or “at last.”

[2:14]  ³¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[1:9]  ³² tn Grk “they themselves,” referring to people in the places just mentioned.

[1:9]  ³³ tn Grk “what sort of entrance we had to you” (an idiom for how someone is received).

[4:6]  ³⁴ tn Grk “not to transgress against or defraud his brother in the matter,” continuing the sentence of vv. 3-5.

[4:6]  ³⁵ tn Grk “concerning all these things.”

[4:14]  ³⁶ tn “we believe that” is understood from the first clause of the verse, which is parallel. Grk “so also God will bring.”

[4:14]  ³⁷ tn Grk “those who have fallen asleep through Jesus.” It is possible that “through Jesus” describes “bring,” but this gives the unlikely double reference, “through Jesus God will bring them with Jesus.” Instead it describes their “falling sleep,” since through him their death is only sleep and not the threat it once was. Also Christians are those whose total existence – life and death – is in and through and for Christ (1 Cor 8:6).

[4:1]  ³⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[4:1]  ³⁹ sn As you received instruction from us about how (Grk “as you received from us how”). The Greek word translated received is used for accepting instructions passed on as fixed traditions from teacher to follower. Paul speaks in these terms about doctrinal traditions as well as ethical instruction that he passes on to his converts and expects them to keep (cf. 1 Cor 11:2, 23; 15:1-3; Gal 1:9; Phil 4:9; 2 Thess 2:15; 3:6).

[4:1]  ⁴⁰ tc This parenthetical clause is absent in several later witnesses (D² Ψ Ï), but it may have been expunged for sounding redundant. The longer text, in this instance, is solidly supported by א A B D* F G 0183^vid 0278 33 81 104 326 365 629 al co and should be unquestionably preferred.

[4:16]  ⁴¹ tn Neither noun in this phrase (ἐν φωνῇ ἀρχαγγέλου, ejn fwnh ajrcangelou, “with the voice of the archangel”) has the article in keeping with Apollonius’ Canon. Since ἀρχάγγελος (ajrcangelo") is most likely monadic, both nouns are translated as definite in keeping with Apollonius’ Corollary (see ExSyn 250-51).

[3:4]  ⁴² tn Grk “just as it also occurred and you know.”

[4:10]  ⁴³ tn Grk “brothers”; this applies to the second occurrence as well. See note on the phrase “brothers and sisters” in 1:4.

[4:10]  ⁴⁴ sn To do so more and more. See 1 Thess 4:1.

[5:10]  ⁴⁵ 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]  ⁴⁶ 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).

[1:5]  ⁴⁷ tn Or “because.”

[1:5]  ⁴⁸ tn Or “speech,” or “an act of speaking.”

[1:5]  ⁴⁹ 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.

[4:9]  ⁵⁰ tn Grk “concerning brotherly love.”

[5:8]  ⁵¹ sn An allusion to Isa 59:17.

[5:8]  ⁵² tn Grk “hope of salvation” (“a helmet…for salvation” is an allusion to Isa 59:17).

[2:8]  ⁵³ tn Grk “longing for you in this way.”

[2:8]  ⁵⁴ tn Or “we are happy.” This verb may be past or present tense, but the context favors the past.

[2:19]  ⁵⁵ 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).

[3:9]  ⁵⁶ tn Grk “what thanks can we render to God about you.”

[3:9]  ⁵⁷ tn Grk “all the joy with which we rejoice.”

[3:10]  ⁵⁸ tn Grk “to see your face.”

[5:1]  ⁵⁹ tn Grk “concerning the times and the seasons,” a reference to future periods of eschatological fulfillment (cf. Acts 1:7).

[5:1]  ⁶⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[1:7]  ⁶¹ tc Most mss (א A C D² F G Ψ 0278 Ï) have the plural τύπους (tupou", “examples”) here, while a few important witnesses have the singular τύπον (tupon, “example”; B D*^,c 6 33 81 104 1739 1881 pc lat). With ὑμᾶς (Jumas, “you”) immediately preceding, the plural form looks motivated: Scribes would be expected to change the singular to the plural here. Although the external evidence for the singular reading is not overwhelming, the internal evidence for it is compelling.

[3:6]  ⁶² tn Grk “but now Timothy having come,” a subordinate clause leading to the main clause of v. 7.

[3:6]  ⁶³ tn Grk “you have a good remembrance of us always.”

[3:6]  ⁶⁴ tn Grk “just as also we you.”

[4:3]  ⁶⁵ tn Or “your sanctification.”

[1:10]  ⁶⁶ sn The coming wrath. This wrath is an important theme in 1 Thess 5.

[2:15]  ⁶⁷ 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]  ⁶⁸ tn Or “and drove us out” (cf. Acts 17:5-10).

[2:9]  ⁶⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[2:5]  ⁷⁰ tn Or “came on the scene,” “came.”

[2:17]  ⁷¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[2:17]  ⁷² tn Grk “in face, not in heart.”

[2:17]  ⁷³ tn Grk “with great desire.”

[2:17]  ⁷⁴ tn Grk “to see your face.”

[3:2]  ⁷⁵ tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:2]  ⁷⁶ tc A variety of readings occurs in this verse. Instead of “and fellow worker for God” (καὶ συνεργὸν τοῦ θεοῦ, kai sunergon tou qeou), B has “and fellow worker” (καὶ συνεργόν); א A P Ψ 0278 6 81 629* 1241 1739 1881 2464 lat co read “and servant of God” (καὶ διάκονον τοῦ θεοῦ, kai diakonon tou qeou); D² Ï and a few versional witnesses read “and a servant of God and our fellow worker” (καὶ διάκονον τοῦ θεοῦ καὶ συνεργὸν ἡμῶν); and F G have “servant and fellow worker for God” (διάκονον καὶ συνεργὸν τοῦ θεοῦ). The reading of the text (καὶ συνεργὸν τοῦ θεοῦ) is found in D* 33 b {d m o} Ambst {Pel}. It may be argued that all readings that do not collocate συνεργόν with θεοῦ are secondary, as this is certainly the harder reading. Indeed, in only one other place in the NT are human beings said to be συνεργοὶ θεοῦ (sunergoi qeou; 1 Cor 3:9), and the simplest (though by no means the only) interpretation is that the genitive should be taken associatively (“a fellow worker in association with God”). It is difficult to account for συνεργὸν τοῦ θεοῦ here unless it is authentic because of the theological difficulty that would be easily seen in this wording. A genealogy of the readings suggests that various scribes may have deleted τοῦ θεοῦ or swapped διάκονον for συνεργόν to remove the offense. The readings of the Byzantine text and two Western mss (F G) appear to be conflations of earlier readings, but the reading of F G nevertheless indirectly supports καὶ συνεργὸν τοῦ θεοῦ since it does not remove the offense. Although the witnesses for καὶ συνεργὸν τοῦ θεοῦ are minimal, the internal evidence is quite strong in favor of this reading. With hesitation, it is adopted as authentic.

[3:2]  tn Although 1 Thess 3:2 is frequently understood to mean that Timothy is “God’s fellow worker,” such a view assumes that the genitive θεοῦ (qeou) is associative for it is related to συνεργόν (sunergon). However, a genitive of association is not required by the syntax (cf. ExSyn 130).

[3:13]  ⁷⁷ 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.

[4:13]  ⁷⁸ tn Grk “ignorant.”

[4:13]  ⁷⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[4:13]  ⁸⁰ 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.

[5:12]  ⁸¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.