2 Tesalonika 1:1

Salutation

1:1 From Paul ¹  and Silvanus and Timothy, to the church of the Thessalonians ²  in God our Father and the Lord Jesus Christ.

2 Tesalonika 1:8

1:8 With flaming fire he will mete out ³  punishment on those who do not know God ⁴  and do not obey the gospel of our Lord Jesus.

2 Tesalonika 3:12

3:12 Now such people we command and urge in the Lord Jesus Christ to work quietly and so provide their own food to eat. ⁵ 

2 Tesalonika 3:2

3:2 and that we may be delivered from perverse and evil people. For not all have faith.

2 Tesalonika 3:8

3:8 and we did not eat anyone’s food without paying. ⁶  Instead, in toil and drudgery we worked ⁷  night and day in order not to burden any of you.

2 Tesalonika 3:11

3:11 For we hear that some among you are living an undisciplined life, ⁸  not doing their own work but meddling in the work of others. ⁹ 

2 Tesalonika 1:10

1:10 when he comes to be glorified among his saints and admired ¹⁰  on that day among all who have believed – and you did in fact believe our testimony. ¹¹ 

2 Tesalonika 3:14

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 1:3

Thanksgiving

1:3 We ought to thank God always for you, brothers and sisters, ¹²  and rightly so, ¹³  because your faith flourishes more and more and the love of each one of you all for one another is ever greater.

2 Tesalonika 2:2

2:2 not to be easily ¹⁴  shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, ¹⁵  to the effect that the day of the Lord is already here.

2 Tesalonika 1:6

1:6 For it is right ¹⁶  for God to repay with affliction those who afflict you,

2 Tesalonika 2:3

2:3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes ¹⁷  and the man of lawlessness ¹⁸  is revealed, the son of destruction. ¹⁹ 

2 Tesalonika 2:12

2:12 And so ²⁰  all of them who have not believed the truth but have delighted in evil will be condemned. ²¹ 

2 Tesalonika 3:15

3:15 Yet do not regard him as an enemy, but admonish him as a brother. ²² 

2 Tesalonika 2:10

2:10 and with every kind of evil deception directed against ²³  those who are perishing, because they found no place in their hearts for the truth ²⁴  so as to be saved.

2 Tesalonika 2:1

The Day of the Lord

2:1 Now regarding the arrival ²⁵  of our Lord Jesus Christ and our being gathered to be with him, ²⁶  we ask you, brothers and sisters, ²⁷ 

2 Tesalonika 1:12

1:12 that the name of our Lord Jesus may be glorified in you, and you in him, according to ²⁸  the grace of our God and the Lord Jesus Christ.

2 Tesalonika 3:7

3:7 For you know yourselves how you must imitate us, because we did not behave without discipline ²⁹  among you,

2 Tesalonika 3:6

Response to the Undisciplined

3:6 But we command you, brothers and sisters, ³⁰  in the name of our Lord Jesus Christ, to keep away from any brother who lives an undisciplined ³¹  life ³²  and not according to the tradition they ³³  received from us.

2 Tesalonika 3:10

3:10 For even when we were with you, we used to give you this command: “If anyone is not willing to work, neither should he eat.”

2 Tesalonika 2:8

2:8 and then the lawless one will be revealed, whom the Lord ³⁴  will destroy by the breath of his mouth and wipe out by the manifestation of his arrival.

2 Tesalonika 3:1

Request for Prayer

3:1 Finally, pray for us, brothers and sisters, ³⁵  that the Lord’s message ³⁶  may spread quickly and be honored ³⁷  as in fact it was among you,

2 Tesalonika 2:13

Call to Stand Firm

2:13 But we ought to thank God always for you, brothers and sisters ³⁸  loved by the Lord, because God chose you from the beginning ³⁹  for salvation through sanctification by the Spirit and faith in the truth.

2 Tesalonika 2:11

2:11 Consequently ⁴⁰  God sends on them a deluding influence ⁴¹  so that they will believe what is false.

2 Tesalonika 2:4

2:4 He ⁴²  opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat ⁴³  in God’s temple, displaying himself as God. ⁴⁴ 

2 Tesalonika 1:9

1:9 They ⁴⁵  will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength, ⁴⁶ 

2 Tesalonika 2:9

2:9 The arrival of the lawless one ⁴⁷  will be by Satan’s working with all kinds of miracles ⁴⁸  and signs and false wonders,

[1:1]  ¹ 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]  ² map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[1:8]  ³ tn Grk “meting out,” as a description of Jesus Christ in v. 7. Because of the length and complexity of the Greek sentence, a new sentence was started at the beginning of v. 8 in the translation.

[1:8]  ⁴ sn An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15.

[3:12]  ⁵ tn Grk “that by working quietly they may eat their own bread.”

[3:8]  ⁶ tn Grk “we did not eat bread freely from anyone.”

[3:8]  ⁷ tn Grk “but working,” as a continuation of the previous sentence. Because of the length and complexity of the Greek sentence, a new sentence was started with the word “Instead” in the translation.

[3:11]  ⁸ tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).

[3:11]  ⁹ tn There is a play on words in the Greek: “working at nothing, but working around,” “not keeping busy but being busybodies.”

[1:10]  ¹⁰ tn Or “marveled at.”

[1:10]  ¹¹ tn Grk “because our testimony to you was believed.”

[1:3]  ¹² tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).

[1:3]  ¹³ tn Grk “as is worthy.”

[2:2]  ¹⁴ tn Or “quickly, soon.”

[2:2]  ¹⁵ tn Grk “as through us.”

[1:6]  ¹⁶ tn Grk “if in fact/since,” as a continuation of the preceding.

[2:3]  ¹⁷ tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.

[2:3]  ¹⁸ 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]  ¹⁹ tn Or “the one destined for destruction.”

[2:12]  ²⁰ tn Grk “that.” A new sentence was started here in the translation for stylistic reasons.

[2:12]  ²¹ 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”).

[3:15]  ²² tn That is, as a fellow believer.

[2:10]  ²³ tn Grk “deception for/toward.”

[2:10]  ²⁴ tn Grk “they did not accept the love of the truth.”

[2:1]  ²⁵ tn Or perhaps “return” (cf. CEV).

[2:1]  ²⁶ tn Grk “our gathering with him.”

[2:1]  ²⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[1:12]  ²⁸ tn Or “by means of.”

[3:7]  ²⁹ tn This is the verbal form of the words occurring in vv. 6 and 11, meaning “to act out of line, in an unruly way.”

[3:6]  ³⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[3:6]  ³¹ tn Or “unruly, out of line.” The particular violation Paul has in mind is idleness (as described in vv. 8-11), so this could be translated to reflect that.

[3:6]  ³² tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).

[3:6]  ³³ tc The reading “you received” (παρελάβετε, parelabete) is found predominately in Western witnesses (F G 1505 2464 pc), although the support of B and the Sahidic version strengthens the reading considerably. The reading “they received” is found in two different forms: παρελάβοσαν (parelabosan; in א* A [D*] 0278 33 pc) and παρέλαβον (parelabon; in א² D² Ψ 1739 1881 Ï). (παρέλαβον is evidently a correction of παρελάβοσαν to the more common spelling for the third person aorist form). The external evidence is divided fairly evenly, with παρελάβετε and παρελάβοσαν each having adequate support. Internal evidence leans toward “they received”: Given the second person reading, there is little reason why scribes would intentionally change it to a third person plural, and especially an archaic form at that. There is ample reason, however, for scribes to change the third person form to the second person form given that in the prior context παράδοσις (paradosis, “tradition”) is used with a relative clause (as here) with a second person verb (see 2:15). The third person form should be regarded as original.

[2:8]  ³⁴ 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 L^c 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.

[3:1]  ³⁵ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[3:1]  ³⁶ tn Or “the word of the Lord.”

[3:1]  sn “The word of the Lord” is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as ῥῆμα τοῦ κυρίου (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as λόγος τοῦ κυρίου (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thess 1:8, 4:15). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated “the Lord’s message” because of the focus upon the spread of the gospel evident in the passage.

[3:1]  ³⁷ tn Grk “may run and be glorified.”

[2:13]  ³⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[2:13]  ³⁹ 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.

[2:11]  ⁴⁰ tn Grk “and for this reason.”

[2:11]  ⁴¹ tn Grk “a working of error.”

[2:4]  ⁴² 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.

[2:4]  ⁴³ sn Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.

[2:4]  ⁴⁴ tn Grk “that he is God.”

[1:9]  ⁴⁵ tn Grk “who,” describing the people mentioned in v. 8. A new sentence was started here in the translation by replacing the relative pronoun with a personal pronoun.

[1:9]  ⁴⁶ tn Or “power,” or “might.” The construction can also be translated as an attributed genitive: “from his glorious strength” (cf. TEV “glorious might”; CEV “glorious strength”; NLT “glorious power”).

[1:9]  sn An allusion to Isa 2:10, 19, 21.

[2:9]  ⁴⁷ tn Grk “whose coming,” referring to the lawless one. Because of the length and complexity of the Greek construction, a new sentence was started here in the translation.

[2:9]  ⁴⁸ tn Grk “every miracle.”