^2:1For you yourselves know, brothers and sisters,¹ about our coming to you—it has not proven to be purposeless.²^2:2But although we suffered earlier and were mistreated in Philippi,³ as you know, we had the courage in our God to declare to you the gospel of God⁴ in spite of much opposition. ^2:3For the appeal we make⁵ does not come⁶ from error or impurity or with deceit, ^2:4but 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. ^2:5For we never appeared⁷ with flattering speech, as you know, nor with a pretext for greed—God is our witness—^2:6nor to seek glory from people, either from you or from others, ^2:7⁸ although we could have imposed our weight as apostles of Christ; instead we became⁹ little children¹⁰ among you. Like a nursing mother caring for her own children, ^2:8with such affection for you¹¹ we were happy¹² to share with you not only the gospel of God but also our own lives, because you had become dear to us. ^2:9For you recall, brothers and sisters,¹³ 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. ^2:10You are witnesses, and so is God, as to how holy and righteous and blameless our conduct was toward you who believe. ^2:11As you know, we treated each one of you as a father treats his own children, ^2:12exhorting and encouraging you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory. ^2:13And so¹⁴ we too constantly thank God that when you received God’s message that you heard from us,¹⁵ you accepted it not as a human message,¹⁶ but as it truly is, God’s message, which is at work among you who believe. ^2:14For you became imitators, brothers and sisters,¹⁷ 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, ^2:15who killed both the Lord Jesus and the prophets¹⁸ and persecuted us severely.¹⁹ They are displeasing to God and are opposed to all people, ^2:16because they hinder us from speaking to the Gentiles so that they may be saved. Thus they constantly fill up their measure of sins,²⁰ but wrath²¹ has come upon them completely.²²

Forced Absence from Thessalonica

^2:17But when we were separated from you, brothers and sisters,²³ for a short time (in presence, not in affection)²⁴ we became all the more fervent in our great desire²⁵ to see you in person.²⁶^2:18For we wanted to come to you (I, Paul, in fact tried again and again)²⁷ but Satan thwarted us. ^2:19For who is our hope or joy or crown to boast of²⁸ before our Lord Jesus at his coming? Is it not of course you? ^2:20For you are our glory and joy!

^3:1So when we could bear it no longer, we decided to stay on in Athens¹ alone. ^3:2We² sent Timothy, our brother and fellow worker for God³ in the gospel of Christ, to strengthen you and encourage you about your faith, ^3:3so that no one would be shaken by these afflictions. For you yourselves know that we are destined for this. ^3:4For 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.⁴^3:5So⁵ 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.

^3:6But now Timothy has come⁶ to us from you and given us the good news of your faith and love and that you always think of us with affection⁷ and long to see us just as we also long to see you!⁸^3:7So⁹ in all our distress and affliction, we were reassured about you, brothers and sisters,¹⁰ through your faith. ^3:8For now we are alive again,¹¹ if you stand firm in the Lord. ^3:9For how can we thank God enough for you,¹² for all the joy we feel¹³ because of you before our God? ^3:10We pray earnestly night and day to see you in person¹⁴ and make up what may be lacking in your faith.

^3:11Now may God our Father himself and our Lord Jesus direct our way to you. ^3:12And may the Lord cause you to increase and abound in love for one another and for all, just as we do for you, ^3:13so 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.¹⁵

Read in Logos

Footnotes

1 Grk “brothers.” See note on the phrase “brothers and sisters” in .
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.
3 For location see ; ; ; .
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.
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).
6 Grk “[is] not” (the verb “to be” is implied in the Greek construction).
7 Or “came on the scene,” “came.”
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.
9 Or “were,” “proved to be.”
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.)
11 Grk “longing for you in this way.”
12 Or “we are happy.” This verb may be past or present tense, but the context favors the past.
13 Grk “brothers.” See note on the phrase “brothers and sisters” in .
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 …”
15 Grk “God’s word of hearing from us.”
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.
17 Grk “brothers.” See note on the phrase “brothers and sisters” in .
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.
19 Or “and drove us out” (cf. Acts 17:5–10).
20 Grk “to fill up their sins always.”
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.
22 Or “at last.”
23 Grk “brothers.” See note on the phrase “brothers and sisters” in .
24 Grk “in face, not in heart.”
25 Grk “with great desire.”
26 Grk “to see your face.”
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.
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).
1 For location see ; ; ; .
2 Here καί (kai) has not been translated because of differences between Greek and English style.
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. ).
4 Grk “just as it also occurred and you know.”
5 Or “for this reason.”
6 Grk “but now Timothy having come,” a subordinate clause leading to the main clause of v. 7.
7 Grk “you have a good remembrance of us always.”
8 Grk “just as also we you.”
9 Or “for this reason.”
10 Grk “brothers.” See note on the phrase “brothers and sisters” in .
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).
12 Grk “what thanks can we render to God about you.”
13 Grk “all the joy with which we rejoice.”
14 Grk “to see your face.”
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.