¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
²tc The majority of witnesses add ajpoV qeou' patroV" hJmw'n kaiV kuriou' Ihsou' Cristou' (apo qeou patro" Jhmwn kai kuriou Ihsou Cristou, “from God our Father and the Lord Jesus Christ”) to the end of v. 1. The shorter reading is supported by B F G Y 0278 1739 1881 lat et pauci. 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 ejn (en) followed by 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.
tn Grk “Grace to you and peace.”
³tn Or “mention you in our prayers, because we recall constantly…”
⁴tn Grk “making mention…recalling.” The participle poiouvmenoi (poioumenoi) in v. 2 has been translated as temporal, and mnhmoneuvonte" (mnhmoneuonte") in v. 3 has been translated as causal.
⁵tn Or the phrase may connect at the end of the verse: “hope…in the presence of our God and Father.”
⁶tn These phrases denote Christian virtues in action: the work produced by faith, labor motivated by love, and endurance that stems from hope in Christ.
⁷tn Grk “knowing.” Because of the length and complexity of the Greek sentence, the participle eijdovte" (eidotes) has been translated as a finite verb and a new sentence started here in the translation.
⁸tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
⁹tn Grk “your election.”
¹⁰tn Or “because.”
¹¹tn 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.
¹²tn Or “after you received.”
¹³tn Grk “your faith in God has gone out.”
¹⁴tn Grk “they themselves,” referring to people in the places just mentioned.
¹⁵tn Grk “what sort of entrance we had to you” (an idiom for how someone is received).
¹⁶tc The Alexandrian witnesses almost uniformly support ejk (ek) here (Í A B P 0278 33 81 1739 1881 et pauci). However, ajpov (apo) is solid in the Western and Byzantine texts (C D F G Y Byz latt). Admittedly, the Alexandrian reading is to be preferred on external grounds, but as Zuntz noted long ago, a solid Western-Byzantine alignment most likely goes deep into the second century. Further, ejk has all the ear-marks of being a motivated reading, since it follows the two previous mentions of ejk in this verse. Not only this, but it could easily be an instance of dittography. Finally, Paul’s style is such that he often mixes his prepositions, especially ejk and ajpov (cf., e.g., 2:5). Thus, the transcriptional and intrinsic probability that ajpov is original is quite strong, and the external evidence is supportive of this. (For a more detailed discussion, see D. B. Wallace, “A Textual Problem in 1 Thessalonians 1:10: *Ek th'" *Orgh'" Vs. *ApoV th'" *Orgh'",” BSac 147 [1990] 470-79.)
¹⁷sn The coming wrath. This wrath is an important theme in 1 Thess 5.
¹tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²tn 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.
³tn Grk “For our exhortation.” Paul here uses paravklhsi" (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 parakalou'nto" [parakalounto"] in 2 Cor 5:20).
⁴tn Grk “[is] not” (the verb “to be” is implied in the Greek construction).
⁵tn Or “came on the scene,” “came.”
⁶tn Or “became,” “proved to be.”
⁷tc The variant h[pioi (hpioi, “gentle”) has strong support (Ͳ A C² D² Y^c 0278 33 1739 1881 Byz et alii), but nhvpioi (nhpioi, “little children”) has even stronger backing (Ì65 Í* B C* D* F G I Y* it bo et alii). It is not insignificant that the earliest Alexandrian and Western witnesses in support of h[pioi are the second correctors. Such correctors generally follow a Byzantine Vorlage. Hence, apart from A 33 1739, the variant h[pioi is virtually shut up to the Byzantine text. The reading nhvpioi is thus superior externally. Further, nhvpioi 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 h[pioi (“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 nhvpioi as original. On the other hand, it is possible that nhvpioi was caused by dittography with the preceding -men (-men). It is even possible that nhvpioi was caused by an error of hearing right from the beginning: the amanuensis could have heard Paul incorrectly. But such a supposition cuts both ways; further, Paul would no doubt have corrected the reading in the manuscript before it was sent out. If so, we would surely have expected both earlier witnesses on the side of h[pioi and perhaps a few first correctors to have this reading. The reading “little children” thus stands as most probably original.
⁸tn Grk “longing for you in this way.”
⁹tn Or “we are happy.” This verb may be past or present tense, but the context favors the past.
¹⁰tn See the note on the phrase “brothers and sisters” in 2:1.
¹¹tn 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…”
¹²tn Grk “God’s word of hearing from us.”
¹³tn Paul’s focus is their attitude toward the message he preached: they received it not as a human message but a message from God.
¹⁴tn See the note on the phrase “brothers and sisters” in 2:1.
¹⁵tn ijdivoi" (idiois, “their own prophets”) is found in D¹ Y Byz Marcion et pauci. This is quite 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 of which prophets were in view.
¹⁶tn Or “and drove us out” (cf. Acts 17:5-10).
¹⁷tn Grk “to fill up their sins always.”
¹⁸tn Or “the wrath,” possibly referring back to the mention of wrath in 1:10. The Western text adds tou' qeou' (tou qeou) to ojrghv (orgh) to read “the wrath of God,” in emulation of Paul’s normal idiom (cf., e.g., Rom 1:18; Eph 5:6; Col 3:6) and, most likely, to clarify which wrath is in view (since ojrghv is articular).
¹⁹tn Or “at last.”
²⁰tn See the note on the phrase “brothers and sisters” in 2:1.
²¹tn Grk “in face, not in heart.”
²²tn Grk “with great desire.”
²³tn Grk “to see your face.”
²⁴tn Grk “I Paul in fact both once and twice.”
²⁵sn 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).
¹tn Here kaiv (kai) has not been translated because of differences between Greek and English style.
²tn Grk “just as it also occurred and you know.”
³tn Or “for this reason.”
⁴tn Grk “but now Timothy having come,” a subordinate clause leading to the main clause of v. 7.
⁵tn Grk “you have a good remembrance of us always.”
⁶tn Grk “just as also we you.”
⁷tn Or “for this reason.”
⁸tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
⁹tn Grk “because now we live,” in comparison with his feelings of dread in not knowing how they were doing (cf. 2:17-3:5).
¹⁰tn Grk “what thanks can we render to God about you.”
¹¹tn Grk “all the joy with which we rejoice.”
¹²tn Grk “to see your face.”
¹tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
²sn 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).
³tn Or “your sanctification.”
⁴tn Or “to control his own body”; Grk “to gain [or possess] his own vessel.” “Vessel” is either used figuratively for “wife” (similar to 1 Pet 3:7) or for “body” (cf. 2 Cor 4:7).
⁵tn Grk “not to transgress against or defraud his brother in the matter,” continuing the sentence of vv. 3-5.
⁶tn Grk “concerning all these things.”
⁷tn Grk “rejecting man.”
⁸tn Grk “concerning brotherly love.”
⁹tn See the note on the phrase “brothers and sisters” in 4:1.
¹⁰tn See the note on the phrase “brothers and sisters” in 4:1.
¹¹sn To do so more and more. See 1 Thess 4:1.
¹²tn Grk “that you may live,” continuing the sentence of 4:10b-11.
¹³tn Or “not be dependent on anyone”; Grk “and have need of nothing,” “of no one.”
¹⁴tn Grk “ignorant.”
¹⁵tn See the note on the phrase “brothers and sisters” in 4:1.
¹⁶sn Those who are asleep refers to fellow believers who have died. Sleep is a common figure of speech for death, but in the NT it is used only of the Christian dead.
¹⁷tn “we believe that” is understood from the first clause of the verse, which is parallel. Grk “so also God will bring.”
¹⁸tn 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).
¹⁹sn The phrase by the word of the Lord refers either to a teaching from the earthly Jesus (cf. Acts 20:35; 1 Cor 7:10), or, more likely, a revelation of the risen Lord to Paul or through a prophet in the early church (Acts 11:28; 13:2; 1 Cor 15:51; Gal 1:12; Eph 3:3-5).
²⁰tn Or “caught up.”
²¹tn Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.
¹tn Grk “concerning the times and the seasons,” a reference to future periods of eschatological fulfillment (cf. Acts 1:7).
²tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning “brothers and sisters” is cited).
³sn 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.
⁴sn 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.
⁵tc dev (de) is found in Ͳ B D 0226 1739 1881 et alii, but omitted in Í* A F G 33 it et alii. gavr (gar, “for”) is the reading of the Byzantine text. Although normally the shorter reading is to be preferred, the external evidence is superior for dev (being found in the better Alexandrian and Western witnesses). What, then, is to explain the gavr? It seems to have been derived from the shorter reading (since the Byzantine archetype was based on available Alexandrian and Western witnesses). Internally, the omission of dev looks unintentional, a case of homoioarcton (otandelegwsin). Further, scribes were prone to replace dev with gavr, especially in sentences suggesting a causal or explanatory idea.
⁶tn Grk “peace and security,” with “there is” understood in the Greek construction.
⁷tn Grk a singular “birth pain.”
⁸tn See the note on the phrase “brothers and sisters” in 5:1.
⁹sn An allusion to Isa 59:17.
¹⁰tn Grk “hope of salvation” (“a helmet…for salvation” is an allusion to Isa 59:17).
¹¹sn God did not destine us for wrath. In context this refers to the outpouring of God’s wrath on the earth in the day of the Lord (1 Thess 5:2-4).
¹²tn 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.
¹³sn 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).
¹⁴tn See the note on the phrase “brothers and sisters” in 5:1.
¹⁵tn See the note on the phrase “brothers and sisters” in 5:1.
¹⁶tn Grk “who will also do,” with the object understood from v. 23.
¹⁷tn See the note on the phrase “brothers and sisters” in 5:1.
¹⁸tn See the note on the phrase “brothers and sisters” in 5:1.
¹⁹tn Grk “I adjure you by the Lord,” “I put you under oath before the Lord.”
²⁰tn See the note on the phrase “brothers and sisters” in 5:1.