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 2:7

2:7 ¹  although we could have imposed our weight as apostles of Christ; instead we became ²  little children ³  among you. Like a nursing mother caring for her own children,

1 Thessalonians 5:6

5:6 So then we must not sleep as the rest, but must stay alert and sober.

1 Thessalonians 5:9

5:9 For God did not destine us for wrath ⁴  but for gaining salvation through our Lord Jesus Christ.

1 Thessalonians 2:2

2:2 But although we suffered earlier and were mistreated in Philippi, ⁵  as you know, we had the courage in our God to declare to you the gospel of God ⁶  in spite of much opposition.

1 Thessalonians 2:8

2:8 with such affection for you ⁷  we were happy ⁸  to share with you not only the gospel of God but also our own lives, because you had become dear to us.

1 Thessalonians 4:8

4:8 Consequently the one who rejects this is not rejecting human authority ⁹  but God, who gives his Holy Spirit to you.

1 Thessalonians 5:15

5:15 See that no one pays back evil for evil to anyone, but always pursue what is good for one another and for all.

1 Thessalonians 1:5

1:5 in that ¹⁰  our gospel did not come to you merely in words, ¹¹  but in power and in the Holy Spirit and with deep conviction (surely you recall the character we displayed when we came among you to help you). ¹² 

1 Thessalonians 2:13

2:13 And so ¹³  we too constantly thank God that when you received God’s message that you heard from us, ¹⁴  you accepted it not as a human message, ¹⁵  but as it truly is, God’s message, which is at work among you who believe.

[2:7]  ¹ tn Punctuating vv. 6 and 7 is difficult. One must consider the difficult textual problem of v. 7 (see tc note on the word “children” in that verse) as well as the grammar of the verse. In the translation above, “little children” is understood to be a predicate nominative connected to the verb “became.” This allows a full stop to be placed at the end of v. 6 and before the phrase “like a nursing mother” in v. 7. This separates the two metaphors which impact the textual problem and allows for greater clarity in the way the sentence is read.

[2:7]  ² tn Or “were,” “proved to be.”

[2:7]  ³ tc The variant ἤπιοι (hpioi, “gentle”) has fair support (א² A C² D² Ψ^c 0278 33 1739 1881 Ï), but νήπιοι (nhpioi, “little children”) has significantly stronger backing (Ì⁶⁵ א* B C* D* F G I Ψ* pc it bo). It is not insignificant that the earliest Alexandrian and Western witnesses in support of ἤπιοι are actually not Alexandrian or Western; they are the second correctors of Alexandrian and Western mss. Such correctors generally follow a Byzantine Vorlage. The reading νήπιοι is thus superior externally. Further, νήπιοι 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 ἤπιοι (“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 νήπιοι as original. On the other hand, it is possible that νήπιοι was caused by dittography with the preceding -μεν (-men). It is even possible that νήπιοι was caused by an error of hearing right from the beginning: The amanuensis could have heard the apostle incorrectly. But such a supposition cuts both ways; further, Paul would no doubt have corrected the reading in the ms before it was sent out. If so, one would surely have expected both earlier witnesses on the side of ἤπιοι and perhaps a few first correctors to have this reading. The reading “little children” thus stands as most probably original. (For an extended discussion of this problem, see J. A. D. Weima, “‘But We Became Infants Among You’: The Case for NHPIOI in 1 Thess 2.7,” NTS 46 [2000]: 547-64; T. B. Sailors, “Wedding Textual and Rhetorical Criticism to Understand the Text of 1 Thessalonians 2.7,” JSNT 80 [2000]: 81-98.)

[5:9]  ¹ sn 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).

[2:2]  ¹ map For location see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[2:2]  ² 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]  ¹ tn Grk “longing for you in this way.”

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

[4:8]  ¹ tn Grk “rejecting man.”

[1:5]  ¹ tn Or “because.”

[1:5]  ² tn Or “speech,” or “an act of speaking.”

[1:5]  ³ tn 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.

[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.