Thessalonians


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Related to Thessalonians: 2 Thessalonians

Thessalonians

(thĕs'əlō`nēənz), two letters of the New Testament. First Thessalonians was written by St. PaulPaul, Saint,
d. A.D. 64? or 67?, the apostle to the Gentiles, b. Tarsus, Asia Minor. He was a Jew. His father was a Roman citizen, probably of some means, and Paul was a tentmaker by trade. His Jewish name was Saul.
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 from Corinth, c.A.D. 51, and addressed to the newly founded church at Thessalonica (Thessaloníki). It opens with a reminiscence of the founding of the church there. The second part deals with moral behavior and the need for loving relationships among believers. Paul assures the Thessalonians that believers who have died are not be lost; they will rise from the dead when Christ returns. He stresses the suddenness of that coming and the need to be prepared. An exhortation concludes the letter. Second Thessalonians, a shorter letter, deals with similar themes as in First Thessalonians, but is more strident in tone. In an apocalyptic passage, St. Paul gives the signs that will precede the Judgment. Scholars have questioned the authorship authenticity of this apocalyptic passage.

Bibliography

See studies by F. F. Bruce (1982), C. A. Wanamaker (1990), and L. Morris (rev. ed. 1991).

References in periodicals archive ?
Paul, Silvanus, and Timothy, to the church of the Thessalonians .
He acknowledges this reality once when he refers to Haimo of Auxerre's commentary on Revelation, but his motive here is merely to rescue his thesis about the balancing of "imminence" and "immanence": Haimo sees Antichrist as "imminent" in his commentary on 2 Thessalonians but as "immanent" in his commentary on Revelation.
The tension between the values of "the year of the Lord's favor" and the values of the world fires a sense of expectancy in Psalm 126 and 1 Thessalonians.
This discussion of the sleep and death motif in 1 Thessalonians is an attempt to validate Turner's work for theology and to demonstrate a new way of understanding these motifs in Paul's letters to his readers at Thessalonica.
Not that she is always wholly persuasive: she is quite likely right to associate the parable of the virgins with what is going on in 1 Thessalonians 4, but her reconstructed parable (without the bridegroom being delayed and coming at midnight), though in some ways simpler than the Matthean parable, is in other ways less forceful.
the true Church will be removed from history in an event called the "Rapture," based on I Thessalonians 5:1-11, and Israel the nation will be restored as God's primary instrument.
The reference to "peace" in Thessalonians redirects our attention to how the genres of death and destruction narratives shifted towards the end of the war.
He'll return to raise us from our graves, and "we will be with the Lord forever" (1 Thessalonians 4:17).
Each of us probably knows a few modern Thessalonians who weather the crises of their lives in a similar way.
South African and American scholars discuss such topics as hospitality in 3 John, Malherbe's work, abominable symbolic animal imagery as apocalyptic enemies of God in Revelations, the social apology of Luke-Acts, a pragmatic-linguistic reading of Romans 12, worshipping and honoring angels in Colossians, the empire in Biblical studies, the relationship between slave-owner and slave in Paul's Letter to Philemon, 1 Thessalonians, and the function of Mark 13 in the early church.
Her cover photo was a quote from 1 Thessalonians 5:17, Never stop praying.
Paul, in his first-ever correspondence, reminds the Thessalonians and all of us to sustain and support the joy of the Gospel with prayer.