5:1 Now on the topic of times and seasons, 1 brothers and sisters, 2 you have no need for anything to be written to you.
2:1 For you yourselves know, brothers and sisters, 3 about our coming to you – it has not proven to be purposeless. 4
2:17 But when we were separated from you, brothers and sisters, 7 for a short time (in presence, not in affection) 8 we became all the more fervent in our great desire 9 to see you in person. 10
4:9 Now on the topic of brotherly love 11 you have no need for anyone to write you, for you yourselves are taught by God to love one another.
4:13 Now we do not want you to be uninformed, 12 brothers and sisters, 13 about those who are asleep, 14 so that you will not grieve like the rest who have no hope.
1 tn Grk “concerning the times and the seasons,” a reference to future periods of eschatological fulfillment (cf. Acts 1:7).
2 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
2 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.
1 tn Grk “longing for you in this way.”
2 tn Or “we are happy.” This verb may be past or present tense, but the context favors the past.
1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
2 tn Grk “in face, not in heart.”
3 tn Grk “with great desire.”
4 tn Grk “to see your face.”
1 tn Grk “concerning brotherly love.”
1 tn Grk “ignorant.”
2 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
3 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.
1 tc ‡ δέ (de, “now”) is found in א2 B D 0226 6 1505 1739 1881 al, but lacking in א* A F G 33 it. γάρ (gar, “for”) is the reading of the Byzantine text and a few other witnesses (Ψ 0278 Ï). Although normally the shorter reading is to be preferred, the external evidence is superior for δέ (being found in the somewhat better Alexandrian and Western witnesses). What, then, is to explain the γάρ? Scribes were prone to replace δέ with γάρ, especially in sentences suggesting a causal or explanatory idea, thus making the point more explicit. Internally, the omission of δέ looks unintentional, a case of homoioarcton (otandelegwsin). Although a decision is difficult, in this instance δέ has the best credentials for authenticity.
2 tn Grk “peace and security,” with “there is” understood in the Greek construction.
3 tn Grk a singular “birth pain.”
1 tn Or “the word of the Lord.”
2 tn Grk “your faith in God has gone out.”
1 sn 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 (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" 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.
1 tn 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…”
2 tn Grk “God’s word of hearing from us.”
3 tn Paul’s focus is their attitude toward the message he preached: They received it not as a human message but a message from God.