1 Thessalonians 2:13

2:13 And so ¹  we too constantly thank God that when you received God’s message that you heard from us, ²  you accepted it not as a human message, ³  but as it truly is, God’s message, which is at work among you who believe.

1 Thessalonians 2:1

Paul’s Ministry in Thessalonica

2:1 For you yourselves know, brothers and sisters, ⁴  about our coming to you – it has not proven to be purposeless. ⁵ 

Colossians 4:1-2

4:1 Masters, treat your slaves with justice and fairness, because you know that you also have a master in heaven.

Exhortation to Pray for the Success of Paul’s Mission

4:2 Be devoted to prayer, keeping alert in it with thanksgiving.

Colossians 3:6

3:6 Because of these things the wrath of God is coming on the sons of disobedience. ⁶ 

[2:13]  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…”

[2:13]  ² tn Grk “God’s word of hearing from us.”

[2:13]  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.

[2:1]  ⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

[2:1]  ⁵ 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.

[3:6]  ⁶ tc The words ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας (epi tou" Juiou" th" apeiqeia", “on the sons of disobedience”) are lacking in Ì⁴⁶ B b sa, but are found in א A C D F G H I Ψ 075 0278 33 1739 1881 Ï lat sy bo. The words are omitted by several English translations (NASB, NIV, ESV, TNIV). This textual problem is quite difficult to resolve. On the one hand, the parallel account in Eph 5:6 has these words, thus providing scribes a motive for adding them here. On the other hand, the reading without the words may be too hard: The ἐν οἷς (en |oi") of v. 7 seems to have no antecedent without υἱούς already in the text, although it could possibly be construed as neuter referring to the vice list in v. 5. Further, although the witness of B is especially important, there are other places in which B and Ì⁴⁶ share errant readings of omission. Nevertheless, the strength of the internal evidence against the longer reading is at least sufficient to cause doubt here. The decision to retain the words in the text is less than certain.