2 Tesalonika 2:6

2:6 And so ¹  you know what holds him back, ²  so that he will be revealed in his own time.

2 Tesalonika 2:5

2:5 Surely you recall ³  that I used to tell you these things while I was still with you.

2 Tesalonika 3:11

3:11 For we hear that some among you are living an undisciplined life, ⁴  not doing their own work but meddling in the work of others. ⁵ 

2 Tesalonika 3:16

Conclusion

3:16 Now may the Lord of peace himself give you peace at all times and in every way. The Lord be with you all.

2 Tesalonika 3:5

3:5 Now may the Lord direct your hearts toward the love of God ⁶  and the endurance of Christ. ⁷ 

2 Tesalonika 3:4

3:4 And we are confident about you in the Lord that you are both doing – and will do – what we are commanding.

2 Tesalonika 1:1

Salutation

1:1 From Paul ⁸  and Silvanus and Timothy, to the church of the Thessalonians ⁹  in God our Father and the Lord Jesus Christ.

2 Tesalonika 1:11

1:11 And in this regard we pray for you always, that our God will make you worthy of his calling ¹⁰  and fulfill by his power your every desire for goodness and every work of faith,

2 Tesalonika 2:11

2:11 Consequently ¹¹  God sends on them a deluding influence ¹²  so that they will believe what is false.

2 Tesalonika 2:3

2:3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes ¹³  and the man of lawlessness ¹⁴  is revealed, the son of destruction. ¹⁵ 

2 Tesalonika 3:13-14

3:13 But you, brothers and sisters, ¹⁶  do not grow weary in doing what is right. 3:14 But if anyone does not obey our message through this letter, take note of him and do not associate closely with him, so that he may be ashamed.

2 Tesalonika 1:6

1:6 For it is right ¹⁷  for God to repay with affliction those who afflict you,

2 Tesalonika 1:4

1:4 As a result we ourselves boast about you in the churches of God for your perseverance and faith in all the persecutions and afflictions you are enduring.

2 Tesalonika 2:13

Call to Stand Firm

2:13 But we ought to thank God always for you, brothers and sisters ¹⁸  loved by the Lord, because God chose you from the beginning ¹⁹  for salvation through sanctification by the Spirit and faith in the truth.

2 Tesalonika 2:16

2:16 Now may our Lord Jesus Christ himself and God our Father, who loved us and by grace gave us eternal comfort and good hope,

[2:6]  ¹ tn Grk “and now,” but this shows the logical result of his previous teaching.

[2:6]  ² tn Grk “the thing that restrains.”

[2:5]  ³ tn Grk “You do remember, don’t you?”

[3:11]  ⁴ tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).

[3:11]  ⁵ tn There is a play on words in the Greek: “working at nothing, but working around,” “not keeping busy but being busybodies.”

[3:5]  ⁶ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“your love for 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, the emphasis would be on believers being directed toward the love God gives which in turn produces increased love in them for him.

[3:5]  ⁷ tn The genitive in the phrase τὴν ὑπομονὴν τοῦ Χριστοῦ (thn Jupomonhn tou Cristou, “the endurance of Christ”) could be translated as either a subjective genitive (“Christ’s endurance”) or an objective genitive (“endurance for Christ”). 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, the emphasis would be on believers being directed toward the endurance Christ showed which in turn produces endurance in them for him.

[1:1]  ⁸ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

[1:1]  ⁹ map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:11]  ¹⁰ tn Or “your calling.”

[2:11]  ¹¹ tn Grk “and for this reason.”

[2:11]  ¹² tn Grk “a working of error.”

[2:3]  ¹³ tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.

[2:3]  ¹⁴ tc Most mss (A D F G Ψ Ï lat sy) read ἁμαρτίας (Jamartia", “of sin”) here, but several important mss (א B 0278 6 81 1739 1881 al co) read ἀνομίας (anomia", “of lawlessness”). Although external support for ἁμαρτίας is broader, the generally earlier and better witnesses are on the side of ἀνομίας. Internally, since ἁμαρτία (Jamartia, “sin”) occurs nearly ten times as often as ἀνομία (anomia, “lawlessness”) in the corpus Paulinum, scribes would be expected to change the text to the more familiar term. At the same time, the mention of ἀνομία in v. 7 and ὁ ἄνομος (Jo anomo", “the lawless one”) in v. 8, both of which look back to v. 3, may have prompted scribes to change the text toward ἀνομίας. The internal evidence is thus fairly evenly balanced. Although a decision is difficult, ἀνομίας has slightly greater probability of authenticity than ἁμαρτίας.

[2:3]  ¹⁵ tn Or “the one destined for destruction.”

[3:13]  ¹⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[1:6]  ¹⁷ tn Grk “if in fact/since,” as a continuation of the preceding.

[2:13]  ¹⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[2:13]  ¹⁹ tc ‡ Several mss (B F G P 0278 33 81 323 1739 1881 al bo) read ἀπαρχήν (aparchn, “as a first fruit”; i.e., as the first converts) instead of ἀπ᾿ ἀρχῆς (ap’ arch", “from the beginning,” found in א D Ψ Ï it sa), but this seems more likely to be a change by scribes who thought of the early churches in general in this way. But Paul would not be likely to call the Thessalonians “the first fruits” among his converts. Further, ἀπαρχή (aparch, “first fruit”) is a well-worn term in Paul’s letters (Rom 8:23; 11:16; 16:5; 1 Cor 15:20, 23; 16:15), while ἀπ᾿ ἀρχῆς occurs nowhere else in Paul. Scribes might be expected to change the text to the more familiar term. Nevertheless, a decision is difficult (see arguments for ἀπαρχήν in TCGNT 568), and ἀπ᾿ ἀρχῆς must be preferred only slightly.