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Paul’s Ministry in Thessalonica

For you yourselves know, brothers and sisters,[a] about our coming to you—it has not proven to be purposeless.[b] But although we suffered earlier and were mistreated in Philippi, as you know, we had the courage in our God to declare to you the gospel of God[c] in spite of much opposition. For the appeal we make[d] does not come[e] from error or impurity or with deceit, 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. For we never appeared[f] with flattering speech, as you know, nor with a pretext for greed—God is our witness— nor to seek glory from people, either from you or from others, [g] although we could have imposed our weight as apostles of Christ; instead we became[h] little children[i] among you. Like a nursing mother caring for her own children, with such affection for you[j] we were happy[k] to share with you not only the gospel of God but also our own lives, because you had become dear to us. For you recall, brothers and sisters,[l] our toil and drudgery: By working night and day so as not to impose a burden on any of you, we preached to you the gospel of God. 10 You are witnesses, and so is God, as to how holy and righteous and blameless our conduct was toward you who believe. 11 As you know, we treated each one of you as a father treats his own children, 12 exhorting and encouraging you and insisting that you live in a way worthy of God who calls you to his own kingdom and his glory.

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Notas al pie

  1. 1 Thessalonians 2:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.
  2. 1 Thessalonians 2:1 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. 1 Thessalonians 2:2 tn The genitive in the phrase τὸ εὐαγγέλιον τοῦ θεοῦ (to euangelion tou theou, “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.
  4. 1 Thessalonians 2:3 tn Grk “For our exhortation.” Paul here uses παράκλησις (paraklēsis) to speak in broad terms about his preaching of the gospel, in which he urges or appeals to people to respond to God’s salvation (cf. the verb form παρακαλοῦντος [parakalountos] in 2 Cor 5:20).
  5. 1 Thessalonians 2:3 tn Grk “[is] not” (the verb “to be” is implied in the Greek construction).
  6. 1 Thessalonians 2:5 tn Or “came on the scene,” “came.”
  7. 1 Thessalonians 2:7 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.
  8. 1 Thessalonians 2:7 tn Or “were,” “proved to be.”
  9. 1 Thessalonians 2:7 tc The variant ἤπιοι (ēpioi, “gentle”) has fair support (אc A C2 D2 Ψc 0278 33 1241 1739 1881 M), but νήπιοι (nēpioi, “little children”) has significantly stronger backing (P65 א* B C* D* F G I Ψ* 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 autographic. 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.)
  10. 1 Thessalonians 2:8 tn Grk “longing for you in this way.”
  11. 1 Thessalonians 2:8 tn Or “we are happy.” This verb may be past or present tense, but the context favors the past.
  12. 1 Thessalonians 2:9 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:4.

For gar you yourselves autos know oida, brothers adelphos, that hoti · ho our hēmeis coming eisodos · ho to pros you hymeis was ginomai not ou in vain kenos. We had previously suffered propaschō and kai been shamefully treated hybrizō in en Philippi Philippoi, as kathōs you know oida, but alla we had the courage parrēsiazomai in en · ho our hēmeis God theos to declare laleō to pros you hymeis the ho gospel euangelion of ho God theos in en spite of great polys opposition agōn. · ho For gar our hēmeis appeal paraklēsis was not ou based ek on deceit planē, nor oude did it rise from ek impure motives akatharsia or oude by way of en trickery dolos, but alla just as kathōs we have been approved dokimazō by hypo · ho God theos to be entrusted pisteuō with the ho gospel euangelion, so houtōs we speak laleō, not ou to hōs please areskō man anthrōpos, but alla God theos who ho tests dokimazō · ho our hēmeis hearts kardia.

For gar we ginomai never oute came ginomai with en flattering kolakeia speech logos, as kathōs you know oida, or oute with en a pretext prophasis for greed pleonexia God theos is our witness martys. Neither oute did we seek zēteō praise doxa from ek men anthrōpos, whether oute from apo you hymeis or oute from apo others allos. Although we could dynamai have made eimi demands en baros as hōs apostles apostolos of Christ Christos, we were ginomai gentle nēpios among en mesos you hymeis, like hōs ean a mother trophos tenderly nursing thalpō · ho her own heautou children teknon. So houtōs deep was our affection homeiromai for you hymeis that we were pleased eudokeō to share metadidōmi with you hymeis not ou only monon the ho gospel euangelion of ho God theos but alla · ho our own heautou selves psychē as well kai, so dioti dear agapētos had you become ginomai to us hēmeis.

For gar you recall mnēmoneuō, brothers adelphos, · ho our hēmeis labor kopos and kai · ho toil mochthos. We worked ergazomai night nyx and kai day hēmera so as pros not to become a burden epibareō to any tis of you hymeis, while proclaiming kēryssō to eis you hymeis the ho gospel euangelion of ho God theos. 10 You hymeis are witnesses martys, and kai so is · ho God theos, how hōs devout hosiōs, · kai upright dikaiōs, and kai blameless amemptōs was our conduct ginomai toward you hymeis · ho believers pisteuō 11 how kathaper, as hōs you know oida, we treated each hekastos one heis of you hymeis as hōs a father patēr would treat his own heautou children teknon. 12 So we exhorted parakaleō you hymeis, · kai encouraged paramytheomai you, and kai charged martyreō you to eis · ho conduct peripateō yourselves hymeis in a manner worthy axiōs of ho God theos, who ho calls kaleō you hymeis into eis · ho his own heautou kingdom basileia and kai glory doxa.

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