2 Tesalonika 2:1-12Konteks
2:1 Now regarding the arrival 1 of our Lord Jesus Christ and our being gathered to be with him, 2 we ask you, brothers and sisters, 3 2:2 not to be easily 4 shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, 5 to the effect that the day of the Lord is already here. 2:3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes 6 and the man of lawlessness 7 is revealed, the son of destruction. 8 2:4 He 9 opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat 10 in God’s temple, displaying himself as God. 11 2:5 Surely you recall 12 that I used to tell you these things while I was still with you. 2:6 And so 13 you know what holds him back, 14 so that he will be revealed in his own time. 2:7 For the hidden power of lawlessness 15 is already at work. However, the one who holds him back 16 will do so until he is taken out of the way, 2:8 and then the lawless one will be revealed, whom the Lord 17 will destroy by the breath of his mouth and wipe out by the manifestation of his arrival. 2:9 The arrival of the lawless one 18 will be by Satan’s working with all kinds of miracles 19 and signs and false wonders, 2:10 and with every kind of evil deception directed against 20 those who are perishing, because they found no place in their hearts for the truth 21 so as to be saved. 2:11 Consequently 22 God sends on them a deluding influence 23 so that they will believe what is false. 2:12 And so 24 all of them who have not believed the truth but have delighted in evil will be condemned. 25
[2:3] 7 tc Most
[2:4] 9 tn Grk “the one who opposes,” describing the figure in v. 3. A new sentence was started here in the translation by supplying the personal pronoun (“he”) and translating the participle ἀντικείμενος (antikeimeno") as a finite verb.
[2:7] 15 tn Grk “the mystery of lawlessness.” In Paul “mystery” often means “revealed truth, something formerly hidden but now made widely known,” but that does not make sense with the verb of this clause (“to be at work, to be active”).
[2:7] 16 tn Grk “the one who restrains.” This gives a puzzling contrast to the impersonal phrase in v. 6 (“the thing that restrains”). The restraint can be spoken of as a force or as a person. Some have taken this to mean the Roman Empire in particular or human government in general, since these are forces that can also be seen embodied in a person, the emperor or governing head. But apocalyptic texts like Revelation and Daniel portray human government of the end times as under Satanic control, not holding back his influence. Also the power to hold back Satanic forces can only come from God. So others understand this restraint to be some force from God: the preaching of the gospel or the working of the Holy Spirit through God’s people.
[2:8] 17 tc ‡ Several important witnesses of the Alexandrian and Western traditions, as well as many other witnesses, read ᾿Ιησοῦς (Ihsous, “Jesus”) after κύριος (kurios, “Lord”; so א A D* F G Lc P Ψ 0278 33 81 104 365 1241 2464 pc latt sy co). But there is sufficient evidence in the Alexandrian tradition for the shorter reading (B 1739 1881), supported by the Byzantine text as well as Irenaeus. Although it is possible that scribes overlooked ᾿Ιησοῦς if the two nomina sacra occurred together (kMsiMs), since “the Lord Jesus” is a frequent enough appellation, it looks to be a motivated reading. NA27 places ᾿Ιησοῦς in brackets, indicating some doubts as to its authenticity.
[2:12] 25 tn Grk “be judged,” but in this context the term clearly refers to a judgment of condemnation (BDAG 568 s.v. κρίνω 5.b.α; cf. KJV “that they all might be damned”). CEV views the condemnation as punishment (“will be punished”).