1 Thessalonians 3–4

Footnotes

1. 1 For location see ; ; ; .
2. 2 Here καί (kai) has not been translated because of differences between Greek and English style.
3. 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. 4 Grk “just as it also occurred and you know.”
5. 5 Or “for this reason.”
6. 6 Grk “but now Timothy having come,” a subordinate clause leading to the main clause of v. 7.
7. 7 Grk “you have a good remembrance of us always.”
8. 8 Grk “just as also we you.”
9. 9 Or “for this reason.”
10. 10 Grk “brothers.” See note on the phrase “brothers and sisters” in .
11. 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. 12 Grk “what thanks can we render to God about you.”
13. 13 Grk “all the joy with which we rejoice.”
14. 14 Grk “to see your face.”
15. 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.
16. 1 Grk “brothers.” See note on the phrase “brothers and sisters” in .
17. 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).
18. 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.
19. 4 Or “your sanctification.”
20. 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.
21. 6 Grk “not to transgress against or defraud his brother in the matter,” continuing the sentence of vv. 3–5.
22. 7 Grk “concerning all these things.”
23. 8 Grk “rejecting man.”
24. 9 Grk “concerning brotherly love.”
25. 10 Grk “brothers”; this applies to the second occurrence as well. See note on the phrase “brothers and sisters” in .
26. 11 To do so more and more. See 1 Thess 4:1.
27. 12 Grk “that you may live,” continuing the sentence of 4:10b–11.
28. 13 Or “not be dependent on anyone”; Grk “and have need of nothing,” “of no one.”
29. 14 Grk “ignorant.”
30. 15 Grk “brothers.” See note on the phrase “brothers and sisters” in .
31. 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.
32. 17 “we believe that” is understood from the first clause of the verse, which is parallel. Grk “so also God will bring.”
33. 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).
34. 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.
35. 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 ).
36. 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”).
37. 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.
38. 23 Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.