1 Thess: Paul likes Job, Hadrian destroyed Judea, Philippi was a disaster

Παυλος, και Σιλουανος και Τιμοθεος. 

* Paul, Silvanus, and Timothy,

τῃ εκκλησια θεσσαλονικεων, εν θεω πατρι και κυριω Ιησου Κριστω, χαρις υμιν και ειρηνη απο θεου πατρος ημων  και Κυριου Ιησου Χριστου

* To the church of the Thessalonians in God the Father and the Lord Jesus Christ:  Favor to you and peace.

Ευχαριστουμεν τω θεω παντοτε περι υμων, μνειαν ποιουμενοι επο των προσευχων ημων

* We give thanks to God always about all of you, making mention in our prayers, 

αδιακειπτως μνημονευοντες υμων του εργου της πιστεως, και του κοπου της αγαπης, και της θπομονης της ελπιδος του κυριου ημων Ιησου Χριστου εμπροσθεν του θεου και πατρος ημων

* unceasingly remembering your work of faith and labor of love and endurance of hope of the Lord Jesus Christ before our God and father

ειδοτες αδελφοι ηγαπημενοι υπο του θεου την εκλογην υμων

* knowing, brothers beloved by God, the choosing of you,

            Paul references 1 Kings 3:8. 

οτι το ευαγγελιον ημων ουκ εγενηθη εις υμας εν λογω μονον αλλα και εν δυναμει και πνευματι αγιω, και εν πληροφορια πολλη, καθως οιδατε οιοι εγενηθημεν εν υμιν δι υμας

* because our good news did not come to you in word only, but also in power and in holy spirit and with much assurance. Even as you know what we became to you through you.

            It would seem that Paul is reminding his audience that when he and his people first approached, things were not favorable:  he reminds his audience that they were “chosen” and that he and his people “became” something to his audience as the result of their acceptance.

Και υμεις μιμηται ημων εγενηθητε και του κυριου δεξαμενοι τον λογον εν θλιψει πολλη μετα χαρας πνευματος αγιου

* And you became imitators of us, and of the Lord, having accepted the word in much affliction, with joy of the Holy Spirit,

οστε γενεσθαι υμας τυπον πασιν τους πιστευουσιν εν τη Μακεδονια και εν τη Αχαια

* so that you became an example to all those believing in Macedonia and in Achaia.

Paul is referencing “a light to the nations”( Isa 42:6, 49:6 and 51:4).

Αφ υμων γαρ εξηχηται ο λογος του κυριου ου μονον εν τη Μακεδονια και εν τη Αχαια αλλ εν παντι τοπω η πιστις υμων η προς τον θεον εξεληλυθεν ωστε μη χρειαν εχειν ημας λαλειν τι

* The word of the Lord has sounded out from you, not only in Macedonia and Achaia, but in every place your faith before God has gone forth, so that we need have nothing to say.

Αυτοι γαρ περι ημων απαγγελλουσιν οποιαν εισοδον εσχομεν προς υμας και πως 

επεστρεψατε προς τον θεον απο των ειδωλων δουλευειν θεω ζωντι και αληθινω

* For they themselves report concerning us what reception we had from you, and how you turned to God from idols, to serve God, living and true.

και αναμενειν τον υιον αυτου εκ των ουρανων ον ηγειρεν εκ ων νεκρων Ιησουν τον ρυομενον ημας εκ αργης της ερχομενης

* and to await his Son from the heavens, whom he raised from the dead, Jesus who delivers us from the coming wrath.

Philemon and Philippians referred to Jesus Christ, but not to Jesus, the Son.  Those letters also spoke of Paul’s imprisonment in (or of) Christ, not of deliverance from a future threat.  This is a departure from that timeframe.  Or it is an insertion into an older letter.

Αυτοι γαρ οιδατε αδελφοι την εισοδον ημων την προς υμας οτι ου κενη γεγονεν

* For you yourselves know, brothers, that the coming of us to you had not been in vain.

Αλλα προπαθοντες και υβρισθεντες καθως οιδατε εν φιλιπποις, επαρρησιασαμεθα εν τω θεω ημων λαλησαι υμας το ευαγγελοιν του θεου εν πολλω αγωνι

* But having before suffered and having been insulted, even as you know, in Philippi, we were bold in our God to speak to you the good news of God in much conflict.

Whether or not this is an “authentic” letter of Paul, the author of it makes it apparent that the community at Philippi was not a success.  This is not what we would expect to find in a Pauline letter.

Η γαρ παρακλησις ημων ουκ εκ πλανγς ουδε εξ ακαθαρσιας ουδε εν δολω

* for our comfort was not from error nor from uncleanness  nor from trickery,

            Paul defends himself and his colleagues against insinuations, probably from Philippi, that he and his colleagues had attempted to defraud the Philippian community.

αλλα καθως δεδοκιμασμεθα υπο του θεου πιστευθηναι ευαγγελιον, ουτως λαλουμεν ουχ ως ανθρωποις αρεσκοντες αλλα θεω τω δοκιμαζοντι τας καρδιας ημων

* Even as we had been approved by god to be entrusted with the good news, so we speak, no as men who please, but to God, who examines our hearts.

Ουτε γαρ ποτε εν λογω κολακειας εγενηθημεν καθως οιδατε ουτε εν προφασει πλεονεξιας θεος μαρτυς

* Never at any time were we never with words of flattery, even as you know, nor with a pretext of covetousness—God is witness.

Ουτε ζητουντες εξ ανθρωπων δοξαν ουτε αφ υμων ουτε απ αλλων δυναμενοι εν ωαρει ειναι ως Χριστου αποστολοι

* Nor seeking glory from men, neither from you nor from others, having power in burden of being as Christ’s messengers

ἀπόστολοι from απο στελλω is a grecization of a Hebrew term shliach tsibbur:  one who is sent out from the community as a messenger.

Αλλα εγεηθημεν νηπιοι εν μεσω υμων ως εαν τροφος θαλπη τα εαυτης τεκνα

* But we were gentle among you, as a nursing mother would cherish her own children.

Paul’s reference is to Psalm 113:9

ουτως ομειρομενοι υμων ευδοκουμεν μεταδουναι υμιν ου μονον το ευαγγελιον του θεου αλλα και τας εαυτων ψθχας διοτε αγαπητοι ημιν εγενηθητε

* Thus, yearning over you, we were pleased to have imparted to you not only the good news of God but also our own selves, because you had become beloved to us.

Paul sounds a little desperate.

Μνεμονευετε φαρ αδελφοι τον κοπον ημων και τον μοχθον νυκτος και ημερας εργαζομενοι προς το μγ επιβαρησαι τινα υμων εκηρυξαμεν εις υμας το ευαγγελιον του θεου

* For you remember, brothers, our labor and toil: working night and day, to not be a burden to anyone of you, while we proclaimed to you the gospel of God.

υμεις μαρτυρες και ο θεος ως οσιως και δικαιως και αμεμπτως υμιν τοις πιστευουσν εγενηθημεν

* you are witnesses, and God, how holily and righteously and blamelessly to you believers we were.

Καθαπερ οιδατε ως ενα εκαστον υμων ως πατηρ τεκνα εαυτου

* Even as you know how each one of you, like a father [knows] his children,

παρακαλουντες υμας και παραμυθουμενοι και μαρτυρομενοι εις το περιπατειν υμας αξιως του θεου του καλουντος υμας εις την εαυτου βασιλειαν και δοξαν

* Urging each one of you and comforting and testifying for to have walked you worthily of God, who calls you into his own kingdom and glory.

Και δια τουτο και ημεις ευχαρισττουμεν τω θεω αδιαλειπτως οτι παραλαβοντες λογον ακοης παρ ημων του θεου εδεξασθε ου λογον ανθρωπων αλλα καθως αληθως εστιν λογον θεου ος και ενεργειται εν υμιν τοις πιστευουσιν

* Beause of this we also thank God unceasingly, that having received the word of report by us of God, you accepted not the word of men but as it truly is, the word of God, which also works in you who believe.

Note that Paul does not say “having received the word of God from us” but “the word of report by us of God.”  This has the appearance of being a fence around the law:  Moses received the word (law) from God.  Paul is not claiming to be Moses, or to be the “new” Moses.  He not telling his audience that he and his associates know God and talk to God, but that he and his associates know of God and can speak of God.

υμεις γαρ μιμηται εγενηθητε αδελφοι των εκκλησιων του θεου των ουσων εν τη Ιουδαια εν Χριστω Ιησου, οτι τα αυτα επαθετε, και υμεις υπο των ιδιων συμφυλετων καθως και αυτοι υπο των Ιουδαιων

* you became imitators,  brothers, of the communities of God which are in Judea, in Christ Jesus. Because you suffered the same things from the same countrymen as they did from the Judeans,

this has traditionally been exegeted as Paul claiming that the Jews killed Christ.  That is not what the text says.  Presuming that Paul is writing this after he wrote to the Philippians (since he refers to the Philippian community, and it seems that relationship did not work out). And presuming that this letter was written after bar Cochba (rather than ca 55-60CE), Paul is telling his audience that they are imitators of the communities in Judea (using the word "ekklesia" because that is a term and a social construct that his audience would be familiar with), he is saying that the other Thessalonians have treated this community as the Judeans who did not support bar Cochba (or who betrayed him to the Romans) treated those who did support bar Cochba. 

των και τον κυριον αποκτειναντων Ιησουν και τους προφητας και ημας εκδιωξαντων και θεω μη αρεσκοντων και πασιν ανθρωποις αναντιων

* who killed both the Lord Jesus and the prophets and drove us out, and displease God and oppose all mankind 

This suggests that Paul heard the reports that Beltar and bar Cochba were destroyed by betrayal from within.  It also suggests that Paul heard of Hadrian’s murder of the rabbis of the Sanhedrin.  Paul’s claim that he and his comrades were driven out suggests that they were indeed among the Judeans who were expelled from Judea by Hadrian.  His statement that those people ‘displease God and oppose all mankind” suggests that he refers to those who, like Josephus and his sons, assimilated into Roman society in Judea, and who accepted the dedication of the Temple to Jupiter.

κωλουντων ημας τοις εθνεσιν λαλησαι ινα σωθωσιν εις το αναπληρωσαι αυτων τας αμαρτιας παντοτε εφθασεν δε επ αυτους η οργη εις τελος

* Forbidding us from speaking to the nations (gentiles) in order that they might be saved—so as always to fill up their sins. But the wrath is come upon them to the utmost (Judeans expelled from Jerusalem).

Paul speaks of the εθνεσιν, the “nations” (gentiles).  Because he uses the phrase “nations,” it has been presumed that he means the Judeans have forbidden him.  This is not necessarily the case.  “nations” was the chosen term for non-Judeans.  Use of it means only that Paul is acquainted with that as a means of referring to non-Judeans.  It does not mean that the prohibition against speaking was made by Judeans.  It is conjecturable that his mission of repopulating Judea after the bar Cochba revolt by coaching Greco-Romans in Judean Temple worship had attracted Roman attention, and that the prohibition was Roman.

Ημεις δε αδελφοι απορφανισθεντες αφ υμων προς καιρον υρας προσωπω ου καρδια περισσοτερως εσπουδασαμεν το προσωπον υμων ιδειν εν πολλη επιθυμια

* Having been bereaved of you, brothers, for the span of an hour, in face not in heart, we were more abundantly earnest with much desire to see you in person, 

διοτι γθελγσαμεν ελθειν προς υμας εγω μεν Παυλος, και απαξ και δις και ενεκοψεν ημας ο Εατανας

* therefore we wished to come before you—indeed I, Paul,—but once and twice Satan hindered us. 

Paul’s reference is to haSatan, the adversary of the book of Job.  It seems very likely, from that reference, that the interference was caused by Hadrian.  HaSatan, in Job, bets God that he can make Job curse God.  Hadrian rededicated the Temple to Jupiter.  In doing so, he created a situation where Judeans who wanted to continue Temple praxis were compelled to do so knowing that their praxis was apparently redirected to another god, which would, in ancient estimation, put them in the position of cursing their own god.

τις γαρ ημων ελπις η χαρα η στεφανος καυχησεως  η ουχι και υμεις εμπροσθεν του κυριου ημων Ιησου εν τη αυτου παρουσια

* for what is our hope or joy or crown of boasting, which is not even you, before our Lord Jesus at his coming? 

A shorter way of saying this would be “nothing is more important than our lord.”

υμεις γαρ εστε η δοξα ημων και η χαρα

* you are our glory and joy.

           Having just told his audience that God is more important than they are, he has to remind them that they are important, too.

Διο μηκετι στεγοντες ευδοκξσαμεν καταλειφθηναι ενΑθηναις μονοι

* Therefore no longer enduring we thought it good to be left behind at Athens, alone

Και επεμψαμεν Τιμοθεον τον αδελφον ημων και σνεργον θεου εν τω εθαγγελιω του χριστου εις το στηριξαι υμας και παραλαλεσαι υπρε της πιστεως υμων

* and we sent Timothy, our brother and God’s coworker in the good news of Christ, in order to strengthen you and comfort you about your faith, 

το μηδενα σαινεσθαι εν ταις θλιψεσιν ταθταις αυτοι γαρ οιδατε οτι εις τουτο κειμεθα

* that no one be moved by these afflictions. you know that we are destined for this. 

Και γαρ οτε προς υμας ημεν προελεγομεν υμιν οτι μελλομεν θλιβεσθαι κατως και εγενετο και οιδατε

* for when we were with you, we told you beforehand that we were about to suffer affliction, even as it came to pass, and you know. 

Δια τουτο καγω μηκετι στεγων επεμψα εις το γνωναι την πιστιν υμων μη πως επειρασεν υμας ο πειραζων και εις κενον γενηται ο κοπος ημων

* Because of this, when I could no longer endure , I sent in order to know your faith, lest the one who tempts had tempted you and our labor would become in void.

It would seem reasonable to assume that the “tempter” Paul refers to is Hadrian (or pro-Hadrian Greco-Roman, or Greco-Roman who knows that Hadrian rededicated the Temple, and therefore Paul’s claim to be coaching Greco-Romans in making their praxis acceptable to Judean Temple praxis is therefore nul).

Αρτι δε ελθοντος τιμοθεου προς ημας αφ᾽υμων και ευαγγελισαμενου ημιν την πσιτιν και την αγαπην υμων και οτι εχετε μνειαν ημων αγαυην παντοτε επιποθουντες ημας ιδειν καθαπερ και ημεις υμας

* presently Timothy having come to us from you, and having brought us the good news, your faith and love, and that you remember us well, always longing to see us, as we you— 

δια τουτο παρεκληθημεν αδελφοι εφ υμιν επι παση τη αναγκη και θλιψει ημων δια της υμων πιστεως

* because of this  we were encouraged, brothers, about you,  in all our distress and affliction, through your faith. 

Οτι νθν ζωμεν εαν υμεις στηκετε εν κυριω

* Because now we live, if you stand firm in the Lord. 

Τινα γαρ ευχαριστιαν δυναμεθα τω θεω ανταποδουναι περι υμων επι παση τη χαρα η χαιρομεν δι υμας εμπροσθεν του θεου ημων

* what thanksgiving can we give to God about you, for all the joy that we rejoice through you before our God, 

νθκτος και ημερας θπερεκπερισσου δεομενοι εις το ιδειν υμων το προσωπον και καταρτισαι τα υστερηματα της πιστςως υμων

* night and day, exceedingly imploring to see you face to face and to supply the things your faith lacks?

αυτος δε ο θεος και πατηρ ημων και ο κυριος ημων Ιησοθς κατευθυναι την οδον ημων προς υμας

* our God and Father himself, and our Lord Jesus, may direct our way to you, 

υμας δε ο κυριος πλεονασαι και περισσευσαι τη αγαπη εις αλληλους και εις παντας καθαπερ και ημεις εις υμας

* And the Lord may make you increase and abound in love toward one another and for all, as we do for you, 

εις το στηριξαι υμων τας καρσιας αμεμπτους εν αγιωσυνη εμπροσθεν του θεου και πατρος ημων εν τη παρουσια του κυριου ημων Ιησου μετα παντων των αγιων αυτου

* so that to strengthen your hearts, blameless in holiness before our God and Father, at the coming of our Lord Jesus with all his holy ones.

Λοιπον αδελφοι ερωτωμεν υμας και παρακαλουμεν εν κυριου Ιησου ινα καθως παρελαβετε παρ ημων το πως δει υμας περιπατειν και αρεσκειν θεω καθως και περιπατειτε ινα περισσευητε μαλλον

* Finally, brothers, we request and urge you in the Lord Jesus, that as you received from us how it is necessary for you to walk and to please God, just as you walk, that you abound more and more. 

In “it is necessary for you to walk and please God,” Paul references Gen 17:1. Lev 26:12, Deut 5:33, 19:9  and 11:22, and Ps 56:13.

Οιδατε γαρ τινας παραγγελιας δεωκαμεν υμιν δια του κυριου Ιησου

* for you know what instructions we gave you through the Lord Jesus. 

Τουτο γαρ εστιν θελημα του θεου ο αγιασμος υμων απεχεσθαι υμας απο της πορνειας

* for this is the will of God, your sanctification: that you abstain from sex with persons you are not contracted to; 

πορνειας is traditionally translated as “sexual immorality,” but no one cared about who had sex with whom.  The matter at issue was ownership of the progeny.  “sexual immorality” meant having sex with someone to whom you were not contracted for the purpose of providing progeny, because if progeny resulted from the encounter, the ownership of it would be subject to dispute.

ειδεναι εκαστον υμων το εαυτου σκευος κτασθαι εν αγιασμω και τιμη

* to know each of you to possess himself in holiness and honor, 

If you restrict your sexual activity to the one with whom you have a contract to provide progeny, you do not put yourself or your partner at risk of being accused of theft of someone else’s progeny, or of fraud in attempting to pass someone else’s progeny off as your own.  One of the ways we can infer this was written in Hadrian’s time is that Hadrian’s wife was having a public affair with Suetonius, Hadrian’s secretary.  The image of the Empress having a sexual affair with a servant, possibly producing his progeny, possibly attempting to pass that progeny off as belonging to the Emperor (who was having an affair with Antinous), made the issue of ownership of progeny a very public one.

μη εν παθει επιθυμιας καθαπερ και τα εθνη τα μη ειδοτα τον θεον

* not in the passion of lust like the Gentiles who do not know God; 

We have confirmation that Sabina’s affair with Suetonius was public knowledge, and we have confirmation that Hadrian’s excessive grief for his lover was also public knowledge.

το μη θπερβαινειν και πλεονεκτειν εν τω πραγματι τον αδελφον αυτου διοτι εκδικος κυριος παρι παντων τουτων καθως και προειπαμεν υμιν και διεμαρτθραμεθα

* Not to go beyond and overreach in the matter, his brother, because the Lord avenges all these things, as we told you and fully testified. 

Ου γαρ εκαλεσεν ημας ο θεος επι ακαθαρσια αλλ᾽εν αγιασμω

* for God did not call us to impurity, but to holiness. 

Τοιγαρουν ο αυετων οθκ ανθρωπον αθετει αλλα τον θεον τον διδοντα το πνεθμα αυτου το αγιον εις υμας

* therefore he who sets this aside, does not set aside man but God, who gave his Holy Spirit to us.

Περι δε της φιλαδελφιας ου χρειαν εχετε γραφειν υμιν αυτοι γαρ θμεις θεοδιδακτοι εστε εις το αγαπαν αλληλους

* concerning brotherly love, you have no need to write to you, for you are taught by God to love one another, 

και γαρ ποιειτε αυτο εις παντας τους αδελφους τους εν ολη τη Μακεδονια Παρακαλουμεν δε υμας αδελφοι περισσευειν μαλλον

* and indeed you do this to all the brothers who are in Macedonia. But we urge you, brothers, to abound more, 

και φιλοτιμεισθαι ησθχαζειν και παρσσειν τα ιδια και εργαζεσθαι ταις χερσιν θμων καθως θμιν παρηγγειλαμεν

* and endeavor earnestly to be quiet, and to do the things that are your own, and to work with your hands, as we instructed you

ινα περιπατητε ευσχημονως προς τους εξω και μηδενος χρειαν εχητε, 

* so that you may walk properly before outsiders and have need of no one.

Ου θελομεν δε υμας αγνοειν αδελφοι περι των κοιμωνμενων ινα μη λυπησθε καθως και οι λοιποι οι μη εχοντες ελπιδα

* we do not wish you to be ignorant, brothers, about those who have fallen asleep,  in order that you might not be grieved as the rest who have no hope. 

Sleep is not a common metaphor for death in the Judean canon.

Ει γαρ πιστεομεν οτι Ιησους απεθανεν και ανεστη ουτως και ο θεος τους καιμηθεντας δια του Ιησου αξει σθν αυτω

* if indeed we believe that Jesus died and rose again, even so, God, those who have fallen asleep, through Jesus, will bring him.

Τουτο γαρ υμιν λεγομεν εν λογω κυριου οτι ημεις οι ζωντες οι περιλειπομενοι εις την παρουσιαν του κυριου ου μη φθασωμεν τους κοιμηθεντας

* For this we say in a word of the Lord, that we who live, who remain to the coming of the Lord, might not precede those who have fallen asleep. 

Οτι αυτος ο κυριος εν κελευσματι εν φονη αγχαγγελου και εν σαλπιγγι θεου καταβησεται απ ουρανου και οι νεκροι εν Χριστω αναστησονται πρωτον

* because the Lord himself with a shout of command, in a voice of an archangel, and with the trumpet of God, will descend from heaven. And the dead in Christ will rise first. 

Επειτα ημεις οι ζωντεσ οι περιλειπομενοι αμα συν αυτοις αρπαγησομεθα εν νεφελαις εις απαντησιν του κυριου εις αερα και ουτως παντοτε συν κυριω εσομεθα

* then we the living, who remain, together with them will be caught away in the clouds to meet the Lord in the air, and so we will always be with the Lord. 

Paul’s vision recalls Elijah.

Ωστε παρακαλειτε αλληλους εν τοις λογοις τουτοις

* therefore encourage one another with these words.

Περι δε των χρονων και των καιρων αδελφοι ου χρειαν εχετε υμιν γραφεσυαι

* now concerning the times and the seasons, brothers, you have no need to be written to you. 

Αυτοι γαρ ακριβως οιδατε οτι ημερα κυριου ως λκεπτης εν νθκτι ουτως ερχεται

* for you yourselves fully know that the day of the Lord comes as a thief in the night.

            Paul references Job 24:14.

Οταν λεγοσιν ειργνγ και ασφαλεια τοτε αιφνιδιος αυτοις εφισταται ολεθρος ωσπερ η ωδιν τη εν φαστρι εχουσι και ου μη εκφυγωσιν

* When people might say, “peace and security,” then suddenly destruction will come upon them as labor pains come to her who has a child in her belly, and they will not escape.

If we place the Pauline letters at ca 55-60, this sounds paranoid:  there was no Roman military activity in Judea at that period which would account for this degree of stress.  If, however, we date the letters to ca 132, we find a very serious reason for Paul’s apparent paranoia: Hadrian rebuilt the Temple.  It was reasonable for Judeans to assume that he would rededicate it to the god of the Judeans.  Then Hadrian dedicated the Templt to Jupiter and Judeans rebelled.  What was not expected was the degree of ferocity of Hadrian’s response to the rebellion.

υμεις δε αδελφοι ουκ εστε εν σκοτει ινα η ημερα υμας ως κλεπτης καταλαβη

* you are not in darkness, brothers, in order that the day should overtake you like a thief. 

Paul is conflating two verses from 24:14 (when daylight is gone the murderer rises up, kills the poor and needy, and steals forth like a thief”),  and 24:15 (the eye of the adulterer observes darkness saying no eye will see me,” and he will cover his face.”).  There can be little doubt that this was intended to refer to Hadrian, the Emperor who had a very public affair, who nearly demolished the people of Judea.

παντες γαρ υμεις υιοι φωτος εστε και υοιο ημερας ουκ εσμεν νθκτος ουδε σκοτους

* you all are sons of light, sons of day. We are not of the night or of the darkness. 

Paul distinguishes the Thessalonians from Greco-Romans who followed Hadrian.

Αρα ουν μγ καθευδωμεν ως οι λοιποι αλλα γρηγορωμεν νηφωμεν

* so then we should not sleep, as the rest, but let us watch and be sober. 

Paul references Deut 21:20 (they will say to the elders, “our son is stubborn and rebellious and refuses to obey.  He is a glutton and a drunkard.”)

Οι γαρ καθευδοντες νθκτος καθευδουσιν και οι μεθυσκομενοι νθκτος μεθυουσιν

* for those who sleep, sleep at night, and those who are drunkards, are drunk at night. 

ημεις δε ημερας οντες νηωμεν ενδυσαμενοι θωρακα πιστεως και αγαπης και περικεφαλαιαν ελπιδα σωτηριας

* but since we are of the day, we should be sober, having put on the breastplate of faith and love, and the helmet of hope of salvation. 

Paul conflates the reference to Hadrian (military preparedness) and the reference to Job.

Οτι ουκ εθετο ημας ο θεος εις οργην αλλα εις περιποιησιν σωτηριας δια του κυριου ημων Ιησου Κριστου

* because God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ, 

bar Cochba, the son of the star that would come out of the house of Jacob, who was believed by Rabbi Akiva to be the moshiach who will save (yeshoshua)

του αποθανοντος υπερ ημων ινα ειπε γρηγορωμεν ειτε καθευδωμεν αμα συν αυτω ζησομεν

* the one having died for us in order that whether we might watch or sleep we might live together with him. 

Διο παρακελειτε αλληλους και οικοδομειτε εις τον ενα καθως και ποιειτε

* therefore urge one another and build one another up, just as you are doing.

Ερωτωμεν δε υμας αδελφοι ειδεναι τους κοπιωντας εν θμιν και προισταμενους υμων εν κυριω και νουθετουντας υμας

* we beg you, brothers, to know those who toil among you and take the lead of you in the Lord and give you instruction, 

και εγεισθαι αυτους υπερεκπερισσου εν αγαπη δια το εργον αυτων ειρηνευετε εν εαυτοις

* and to esteem them exceedingly in love on account of of their work. Be at peace among yourselves. 

Παρακαλουμεν δε υμας αδελφοι νουθετειτε τους ατακτους παραμυθεισθε τους ολιγοψυχους αντεχεσθε των ασθενων μακροθυμειτε προς παντας

* and we urge you, brothers, give instruction to the idle, encourage the fainthearted, help the weak, be patient toward all. 

Ορατε μ τις κακον αντι κακου τινι αποδω αλλα παντοτε το αγαυον διωδετε εις αλληλους και εις παντας

* see that no one repays anyone evil for evil, but always seek to do good to one another and to everyone. 

Paul references Lev 19:18:  “do not seek revenge or bear a grudge against anyone among your people, but love your neighbor as yourself.”

Παντοτε χαιρετε

* rejoice always, 

αδιαλειπτως προσευχεσθε

* pray unceasingly, 

εν παντι ευαριστειτε τουτο γαρ θελημα θεου εν Ιησου εις υμας

* give thanks in everything; for this is the will of God in Christ Jesus towards you. 

Το πνευμα μη σβεννυτε

* do not quench the Spirit. 

Paul refers to Isaiah 44:3 “ for I will pour out water to quench your thirst and to irrigate your parched field and I will pour out my spirit on your offspring and my blessing on your descendants.”

προφετειας μγ εξουθενειτε

* do not despise prophecies, 

παντα δε δοκιμαζετε το καλον κατεχετε

* prove all things; hold fast to good. 

Απο παντος ειδους πονηρου απεχεσθε

* abstain from every form of evil.

αυτος δε ο θεος της ειρηνης αγιασαι υμας ολοτελεις και ολοκληρον υμων το πνευμα και  ψυχη και το σομα αμεμπτως εν τη παρουσια του κυριου ημων Ιησου Χριστου  τηρηυειη

* God of peace himself  will sanctify you wholly, and your whole spirit and soul and body are blameless in the coming of our Lord Jesus Christ. 

Paul references “be col levavekhs, u’v col nefeshekha, u’v col me’odekha” (with all your heart and all your body and all your might”)

πιστος ο καλων υμας ος και ποιησει

* he is faithful who calls you; he will do it.

Αδελφοι προσευχεσθε και περι ημων

* brothers, pray about us.

Ασπασασθε τους αδελφους παντας εν φιληματι αγιω

* greet all the brothers with a holy kiss.

Ενορκιζω υμας τον κυριον αναγνωσθηναι την επιστολην πασιν τοις αδελφοις

I will put you under oath before the Lord to have read the letter read to all the brothers.

Η χαρις του κυριου ημων Ιησου Χριστου μεθ υμων, αμην

The favor of our Lord Jesus Christ with you.