1 Tesalonika 5:24

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

1 Tesalonika 2:12

2:12 exhorting and encouraging you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory.

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 5:12

Final Instructions

5:12 Now we ask you, brothers and sisters, ²  to acknowledge those who labor among you and preside over you in the Lord and admonish you,

1 Tesalonika 5:18

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

1 Tesalonika 5:27

5:27 I call on you solemnly in the Lord ³  to have this letter read to all the brothers and sisters. ⁴ 

1 Tesalonika 1:5

1:5 in that ⁵  our gospel did not come to you merely in words, ⁶  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). ⁷ 

1 Tesalonika 4:1

A Life Pleasing to God

4:1 Finally then, brothers and sisters, ⁸  we ask you and urge you in the Lord Jesus, that as you received instruction from us about how ⁹  you must live and please God (as you are in fact living) ¹⁰  that you do so more and more.

1 Tesalonika 1:7

1:7 As a result you became an example ¹¹  to all the believers in Macedonia and in Achaia.

1 Tesalonika 2:1

Paul’s Ministry in Thessalonica

2:1 For you yourselves know, brothers and sisters, ¹²  about our coming to you – it has not proven to be purposeless. ¹³ 

1 Tesalonika 2:11

2:11 As you know, we treated each one of you as a father treats his own children,

1 Tesalonika 2:18

2:18 For we wanted to come to you (I, Paul, in fact tried again and again) ¹⁴  but Satan thwarted us.

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. ¹⁵ 

1 Tesalonika 4:3

4:3 For this is God’s will: that you become holy, ¹⁶  that you keep away from sexual immorality,

1 Tesalonika 5:4

5:4 But you, brothers and sisters, ¹⁷  are not in the darkness for the day to overtake you like a thief would.

1 Tesalonika 2:2

2:2 But although we suffered earlier and were mistreated in Philippi, ¹⁸  as you know, we had the courage in our God to declare to you the gospel of God ¹⁹  in spite of much opposition.

1 Tesalonika 3:9

3:9 For how can we thank God enough for you, ²⁰  for all the joy we feel ²¹  because of you before our God?

1 Tesalonika 3:11

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

1 Tesalonika 4:8

4:8 Consequently the one who rejects this is not rejecting human authority ²²  but God, who gives his Holy Spirit to you.

1 Tesalonika 4:10

4:10 And indeed you are practicing it toward all the brothers and sisters ²³  in all of Macedonia. But we urge you, brothers and sisters, to do so more and more, ²⁴ 

1 Tesalonika 4:13

The Lord Returns for Believers

4:13 Now we do not want you to be uninformed, ²⁵  brothers and sisters, ²⁶  about those who are asleep, ²⁷  so that you will not grieve like the rest who have no hope.

1 Tesalonika 5:14

5:14 And we urge you, brothers and sisters, ²⁸  admonish the undisciplined, comfort the discouraged, help the weak, be patient toward all.

1 Tesalonika 1:9

1:9 For people everywhere ²⁹  report how you welcomed us ³⁰  and how you turned to God from idols to serve the living and true God

1 Tesalonika 2:9

2:9 For you recall, brothers and sisters, ³¹  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 3:2

3:2 We ³²  sent Timothy, our brother and fellow worker for God ³³  in the gospel of Christ, to strengthen you and encourage you about your faith,

1 Tesalonika 3:5-6

3:5 So ³⁴  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 ³⁵  to us from you and given us the good news of your faith and love and that you always think of us with affection ³⁶  and long to see us just as we also long to see you! ³⁷ 

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.

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

[5:12]  ² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[5:27]  ³ tn Grk “I adjure you by the Lord,” “I put you under oath before the Lord.”

[5:27]  ⁴ 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.

[1:5]  ⁵ tn Or “because.”

[1:5]  ⁶ tn Or “speech,” or “an act of speaking.”

[1:5]  ⁷ 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.

[4:1]  ⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[4:1]  ⁹ 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]  ¹⁰ 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.

[1:7]  ¹¹ 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.

[2:1]  ¹² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[2:1]  ¹³ 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.

[2:18]  ¹⁴ 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.

[3:4]  ¹⁵ tn Grk “just as it also occurred and you know.”

[4:3]  ¹⁶ tn Or “your sanctification.”

[5:4]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[2:2]  ¹⁸ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[2:2]  ¹⁹ 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.

[3:9]  ²⁰ tn Grk “what thanks can we render to God about you.”

[3:9]  ²¹ tn Grk “all the joy with which we rejoice.”

[4:8]  ²² tn Grk “rejecting man.”

[4:10]  ²³ tn Grk “brothers”; this applies to the second occurrence as well. See note on the phrase “brothers and sisters” in 1:4.

[4:10]  ²⁴ sn To do so more and more. See 1 Thess 4:1.

[4:13]  ²⁵ tn Grk “ignorant.”

[4:13]  ²⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[4:13]  ²⁷ 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.

[5:14]  ²⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[1:9]  ²⁹ tn Grk “they themselves,” referring to people in the places just mentioned.

[1:9]  ³⁰ tn Grk “what sort of entrance we had to you” (an idiom for how someone is received).

[2:9]  ³¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[3:2]  ³² tn Here καί (kai) has not been translated because of differences between Greek and English style.

[3:2]  ³³ 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).

[3:5]  ³⁴ tn Or “for this reason.”

[3:6]  ³⁵ tn Grk “but now Timothy having come,” a subordinate clause leading to the main clause of v. 7.

[3:6]  ³⁶ tn Grk “you have a good remembrance of us always.”

[3:6]  ³⁷ tn Grk “just as also we you.”