1 Thessalonians 1:10

1:10 and to wait for his Son from heaven, whom he raised from the dead, Jesus our deliverer from the coming wrath. ¹ 

1 Thessalonians 2:19

2:19 For who is our hope or joy or crown to boast of ²  before our Lord Jesus at his coming? Is it not of course you?

1 Thessalonians 3:11

3:11 Now may God our Father himself and our Lord Jesus direct our way to you.

1 Thessalonians 4:6

4:6 In this matter no one should violate the rights of his brother or take advantage of him, ³  because the Lord is the avenger in all these cases, ⁴  as we also told you earlier and warned you solemnly.

1 Thessalonians 4:8-10

4:8 Consequently the one who rejects this is not rejecting human authority ⁵  but God, who gives his Holy Spirit to you.

4:9 Now on the topic of brotherly love ⁶  you have no need for anyone to write you, for you yourselves are taught by God to love one another. 4:10 And indeed you are practicing it toward all the brothers and sisters ⁷  in all of Macedonia. But we urge you, brothers and sisters, to do so more and more, ⁸ 

1 Thessalonians 4:14

4:14 For if we believe that Jesus died and rose again, so also we believe that ⁹  God will bring with him those who have fallen asleep as Christians. ¹⁰ 

1 Thessalonians 4:16-17

4:16 For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, ¹¹  and with the trumpet of God, and the dead in Christ will rise first. 4:17 Then we who are alive, who are left, ¹²  will be suddenly caught up ¹³  together ¹⁴  with them in the clouds to meet the Lord in the air. And so we will always be with the Lord.

1 Thessalonians 5:3

5:3 Now when ¹⁵  they are saying, “There is peace and security,” ¹⁶  then sudden destruction comes on them, like labor pains ¹⁷  on a pregnant woman, and they will surely not escape.

[1:10]  ¹ sn The coming wrath. This wrath is an important theme in 1 Thess 5.

[2:19]  ² sn 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).

[4:6]  ³ tn Grk “not to transgress against or defraud his brother in the matter,” continuing the sentence of vv. 3-5.

[4:6]  ⁴ tn Grk “concerning all these things.”

[4:8]  ⁴ tn Grk “rejecting man.”

[4:9]  ⁵ tn Grk “concerning brotherly love.”

[4:10]  ⁶ tn Grk “brothers”; this applies to the second occurrence as well. See note on the phrase “brothers and sisters” in 1:4.

[4:10]  ⁷ sn To do so more and more. See 1 Thess 4:1.

[4:14]  ⁷ tn “we believe that” is understood from the first clause of the verse, which is parallel. Grk “so also God will bring.”

[4:14]  ⁸ tn 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).

[4:16]  ⁸ tn Neither noun in this phrase (ἐν φωνῇ ἀρχαγγέλου, ejn fwnh ajrcangelou, “with the voice of the archangel”) has the article in keeping with Apollonius’ Canon. Since ἀρχάγγελος (ajrcangelo") is most likely monadic, both nouns are translated as definite in keeping with Apollonius’ Corollary (see ExSyn 250-51).

[4:17]  ⁹ tc The words οἱ περιλειπόμενοι (Joi perileipomenoi, “[the ones] who are left”) are lacking in F G {0226^vid} ar b as well as a few fathers, but the rest of the textual tradition has the words. Most likely, the Western mss omitted the words because of perceived redundancy with οἱ ζῶντες (Joi zwnte", “[the ones] who are alive”).

[4:17]  ¹⁰ tn 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.

[4:17]  ¹¹ tn Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.

[5:3]  ¹⁰ 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.

[5:3]  ¹¹ tn Grk “peace and security,” with “there is” understood in the Greek construction.

[5:3]  ¹² tn Grk a singular “birth pain.”