1 Thessalonians 1:6

1:6 And you became imitators of us and of the Lord, when you received ¹  the message with joy that comes from the Holy Spirit, despite great affliction.

1 Thessalonians 2:2

2:2 But although we suffered earlier and were mistreated in Philippi, ²  as you know, we had the courage in our God to declare to you the gospel of God ³  in spite of much opposition.

1 Thessalonians 2:4

2:4 but 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.

1 Thessalonians 2:8

2:8 with such affection for you ⁴  we were happy ⁵  to share with you not only the gospel of God but also our own lives, because you had become dear to us.

1 Thessalonians 2:19

2:19 For who is our hope or joy or crown to boast of ⁶  before our Lord Jesus at his coming? Is it not of course you?

1 Thessalonians 3:9

3:9 For how can we thank God enough for you, ⁷  for all the joy we feel ⁸  because of you before our God?

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 4:17

4:17 Then we who are alive, who are left, ¹¹  will be suddenly caught up ¹²  together ¹³  with them in the clouds to meet the Lord in the air. And so we will always be with the Lord.

[1:6]  ¹ tn Or “after you received.”

[2:2]  ² map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[2:2]  ³ tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou qeou, “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 ExSyn 119-21; M. Zerwick, Biblical Greek, §§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.

[2:8]  ³ tn Grk “longing for you in this way.”

[2:8]  ⁴ tn Or “we are happy.” This verb may be past or present tense, but the context favors the past.

[2:19]  ⁴ 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).

[3:9]  ⁵ tn Grk “what thanks can we render to God about you.”

[3:9]  ⁶ tn Grk “all the joy with which we rejoice.”

[4:14]  ⁶ tn “we believe that” is understood from the first clause of the verse, which is parallel. Grk “so also God will bring.”

[4:14]  ⁷ 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).

[4:17]  ⁷ 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]  ⁸ 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]  ⁹ tn Or “simultaneously,” but this meaning does not fit as well in the parallel in 5:10.