1 Thessalonians 1:1–4:18

Footnotes

1. 1 Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
2. 2 For the location of Thessalonica see ; ; ; .
3. 3 The majority of witnesses, including several early and important ones (א A [D] I 33 𝔐 bo), have ἀπὸ θεοῦ πατρὸς ἡμῶν καὶ κυριοῦ Ιησοῦ Χριστοῦ (apo theou patros hēmōn kai kuriou Iēsou Christou, “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 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. Grk “Grace to you and peace.”
4. 4 Or “mention you in our prayers, because we recall constantly …”
5. 5 Grk “making mention … recalling.” The participle ποιούμενοι (poioumenoi) in v. 2 has been translated as temporal, and μνημονεύοντες (mnēmoneuontes) in v. 3 has been translated as causal.
6. 6 Or the phrase may connect at the end of the verse: “hope … in the presence of our God and Father.”
7. 7 These phrases denote Christian virtues in action: the work produced by faith, labor motivated by love, and endurance that stems from hope in Christ.
8. 8 Grk “knowing.” Because of the length and complexity of the Greek sentence, the participle εἰδότες (eidotes) has been translated as a finite verb and a new sentence started here in the translation.
9. 9 Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelphoi] meaning “brothers and sisters” is cited).
10. 10 Grk “your election.”
11. 11 Or “because.”
12. 12 Or “speech,” or “an act of speaking.”
13. 13 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.
14. 14 Or “after you received.”
15. 15 Most (א A C D2 F G Ψ 0278 𝔐) have the plural τύπους (tupous, “examples”) here, while a few important witnesses have the singular τύπον (tupon, “example”; B D*,c 6 33 81 104 1739 1881 lat). With ὑμᾶς (humas, “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.
16. 16 Or “the word of the Lord.” “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 (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.
17. 17 Grk “your faith in God has gone out.”
18. 18 Grk “they themselves,” referring to people in the places just mentioned.
19. 19 Grk “what sort of entrance we had to you” (an idiom for how someone is received).
20. 20 The coming wrath. This wrath is an important theme in 1 Thess 5.
21. 1 Grk “brothers.” See note on the phrase “brothers and sisters” in .
22. 2 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.
23. 3 For location see ; ; ; .
24. 4 The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “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 ; M. Zerwick, , §§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.
25. 5 Grk “For our exhortation.” Paul here uses παράκλησις (paraklēsis) 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 [parakalountos] in 2 Cor 5:20).
26. 6 Grk “[is] not” (the verb “to be” is implied in the Greek construction).
27. 7 Or “came on the scene,” “came.”
28. 8 Punctuating vv. 6 and 7 is difficult. One must consider the difficult textual problem of v. 7 (see note on the word “children” in that verse) as well as the grammar of the verse. In the translation above, “little children” is understood to be a predicate nominative connected to the verb “became.” This allows a full stop to be placed at the end of v. 6 and before the phrase “like a nursing mother” in v. 7. This separates the two metaphors which impact the textual problem and allows for greater clarity in the way the sentence is read.
29. 9 Or “were,” “proved to be.”
30. 10 The variant ἤπιοι (ēpioi, “gentle”) has fair support (א2 A C2 D2 Ψc 0278 33 1739 1881 𝔐), but νήπιοι (nēpioi, “little children”) has significantly stronger backing (𝔓65 א* B C* D* F G I Ψ* it bo). It is not insignificant that the earliest Alexandrian and Western witnesses in support of ἤπιοι are actually not Alexandrian or Western; they are the second correctors of Alexandrian and Western . Such correctors generally follow a Byzantine . The reading νήπιοι is thus superior externally. Further, νήπιοι is much harder in this context, for Paul mixes his metaphors (“we became little children in your midst … Like a nursing mother …”). Thus, the scribes would naturally alter this reading to the softer ἤπιοι (“we became gentle …”). Paul is not known for his consistency of figures, however (cf., e.g., Gal 4:19); hence, the intrinsic evidence points to νήπιοι as original. On the other hand, it is possible that νήπιοι was caused by dittography with the preceding -μεν (-men). It is even possible that νήπιοι was caused by an error of hearing right from the beginning: The amanuensis could have heard the apostle incorrectly. But such a supposition cuts both ways; further, Paul would no doubt have corrected the reading in the before it was sent out. If so, one would surely have expected both earlier witnesses on the side of ἤπιοι and perhaps a few first correctors to have this reading. The reading “little children” thus stands as most probably original. (For an extended discussion of this problem, see J. A. D. Weima, “ ‘But We Became Infants Among You’: The Case for NHPIOI in 1 Thess 2.7,” 46 [2000]: 547–64; T. B. Sailors, “Wedding Textual and Rhetorical Criticism to Understand the Text of 1 Thessalonians 2.7,” 80 [2000]: 81–98.)
31. 11 Grk “longing for you in this way.”
32. 12 Or “we are happy.” This verb may be past or present tense, but the context favors the past.
33. 13 Grk “brothers.” See note on the phrase “brothers and sisters” in .
34. 14 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 …”
35. 15 Grk “God’s word of hearing from us.”
36. 16 Paul’s focus is their attitude toward the message he preached: They received it not as a human message but a message from God.
37. 17 Grk “brothers.” See note on the phrase “brothers and sisters” in .
38. 18 ἰδίους (idious, “their own prophets”) is found in D1 Ψ 𝔐 sy McionT. 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.
39. 19 Or “and drove us out” (cf. Acts 17:5–10).
40. 20 Grk “to fill up their sins always.”
41. 21 The Western text (D F G latt) adds τοῦ θεοῦ (tou theou) to ὀργή (orgē) 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). Or “the wrath,” possibly referring back to the mention of wrath in 1:10.
42. 22 Or “at last.”
43. 23 Grk “brothers.” See note on the phrase “brothers and sisters” in .
44. 24 Grk “in face, not in heart.”
45. 25 Grk “with great desire.”
46. 26 Grk “to see your face.”
47. 27 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.
48. 28 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).
49. 1 For location see ; ; ; .
50. 2 Here καί (kai) has not been translated because of differences between Greek and English style.
51. 3 A variety of readings occurs in this verse. Instead of “and fellow worker for God” (καὶ συνεργὸν τοῦ θεοῦ, kai sunergon tou theou), 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 theou); D2 𝔐 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 theou; 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 (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. 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 (theou) is associative for it is related to συνεργόν (sunergon). However, a genitive of association is not required by the syntax (cf. ).
52. 4 Grk “just as it also occurred and you know.”
53. 5 Or “for this reason.”
54. 6 Grk “but now Timothy having come,” a subordinate clause leading to the main clause of v. 7.
55. 7 Grk “you have a good remembrance of us always.”
56. 8 Grk “just as also we you.”
57. 9 Or “for this reason.”
58. 10 Grk “brothers.” See note on the phrase “brothers and sisters” in .
59. 11 Grk “because now we live,” in comparison with his feelings of dread in not knowing how they were doing (cf. 2:17–3:5).
60. 12 Grk “what thanks can we render to God about you.”
61. 13 Grk “all the joy with which we rejoice.”
62. 14 Grk “to see your face.”
63. 15 Important and early witnesses (א* A D* 81 629 lat) have ἀμήν (amēn, “amen”) at the end of this benediction, while the majority of , including several excellent witnesses (א2 B D2 F G Ψ 0278 1739 1881 𝔐 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. has the particle in brackets, indicating some doubts as to its authenticity.
64. 1 Grk “brothers.” See note on the phrase “brothers and sisters” in .
65. 2 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).
66. 3 This parenthetical clause is absent in several later witnesses (D2 Ψ 𝔐), 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 0183vid 0278 33 81 104 326 365 629 co and should be unquestionably preferred.
67. 4 Or “your sanctification.”
68. 5 Grk “to gain [or possess] his own vessel.” “Vessel” is most likely used figuratively for “body” (cf. 2 Cor 4:7). Some take it to mean “wife” (thus, “to take a wife for himself” or “to live with his wife”), but this is less likely. See J. Smith,”1 Thess 4:4—Breaking the Impasse,” 10 (Fall 2000), who argues that “vessel” in this context is very likely a euphemism for the sexual organs.
69. 6 Grk “not to transgress against or defraud his brother in the matter,” continuing the sentence of vv. 3–5.
70. 7 Grk “concerning all these things.”
71. 8 Grk “rejecting man.”
72. 9 Grk “concerning brotherly love.”
73. 10 Grk “brothers”; this applies to the second occurrence as well. See note on the phrase “brothers and sisters” in .
74. 11 To do so more and more. See 1 Thess 4:1.
75. 12 Grk “that you may live,” continuing the sentence of 4:10b–11.
76. 13 Or “not be dependent on anyone”; Grk “and have need of nothing,” “of no one.”
77. 14 Grk “ignorant.”
78. 15 Grk “brothers.” See note on the phrase “brothers and sisters” in .
79. 16 The verb κοιμάω (koimaō) 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.
80. 17 “we believe that” is understood from the first clause of the verse, which is parallel. Grk “so also God will bring.”
81. 18 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).
82. 19 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 (rhēma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logos 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.
83. 20 Neither noun in this phrase (ἐν φωνῇ ἀρχαγγέλου, ejn phōnē ajrchangelou, “with the voice of the archangel”) has the article in keeping with Apollonius’ Canon. Since ἀρχάγγελος (ajrchangelos) is most likely monadic, both nouns are translated as definite in keeping with Apollonius’ Corollary (see ).
84. 21 The words οἱ περιλειπόμενοι (hoi perileipomenoi, “[the ones] who are left”) are lacking in F G {0226vid} ar b as well as a few fathers, but the rest of the textual tradition has the words. Most likely, the Western omitted the words because of perceived redundancy with οἱ ζῶντες (hoi zōntes, “[the ones] who are alive”).
85. 22 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.
86. 23 Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.