2 Tesalonika 3:1

Request for Prayer

3:1 Finally, pray for us, brothers and sisters, ¹  that the Lord’s message ²  may spread quickly and be honored ³  as in fact it was among you,

2 Tesalonika 3:18

3:18 The grace of our Lord Jesus Christ be with you all. ⁴ 

2 Tesalonika 1:12

1:12 that the name of our Lord Jesus may be glorified in you, and you in him, according to ⁵  the grace of our God and the Lord Jesus Christ.

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 3:16

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 2:1

The Day of the Lord

2:1 Now regarding the arrival ⁸  of our Lord Jesus Christ and our being gathered to be with him, ⁹  we ask you, brothers and sisters, ¹⁰ 

2 Tesalonika 2:14

2:14 He called you to this salvation ¹¹  through our gospel, so that you may possess the glory of our Lord Jesus Christ. ¹² 

2 Tesalonika 3:3

3:3 But the Lord is faithful, and he ¹³  will strengthen you and protect you from the evil one.

2 Tesalonika 1:2

1:2 Grace and peace to you ¹⁴  from God the ¹⁵  Father and the Lord Jesus Christ!

2 Tesalonika 1:1

Salutation

1:1 From Paul ¹⁶  and Silvanus and Timothy, to the church of the Thessalonians ¹⁷  in God our Father and the Lord Jesus Christ.

2 Tesalonika 2:8

2:8 and then the lawless one will be revealed, whom the Lord ¹⁸  will destroy by the breath of his mouth and wipe out by the manifestation of his arrival.

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. ¹⁹ 

2 Tesalonika 1:9

1:9 They ²⁰  will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength, ²¹ 

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 1:7-8

1:7 and to you who are being afflicted to give rest together with us when the Lord Jesus is revealed ²²  from heaven with his mighty angels. ²³  1:8 With flaming fire he will mete out ²⁴  punishment on those who do not know God ²⁵  and do not obey the gospel of our Lord Jesus.

2 Tesalonika 3:6

Response to the Undisciplined

3:6 But we command you, brothers and sisters, ²⁶  in the name of our Lord Jesus Christ, to keep away from any brother who lives an undisciplined ²⁷  life ²⁸  and not according to the tradition they ²⁹  received from us.

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 Tesalonika 2:13

Call to Stand Firm

2:13 But we ought to thank God always for you, brothers and sisters ³⁰  loved by the Lord, because God chose you from the beginning ³¹  for salvation through sanctification by the Spirit and faith in the truth.

2 Tesalonika 2:2

2:2 not to be easily ³²  shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, ³³  to the effect that the day of the Lord is already here.

2 Tesalonika 1:10

1:10 when he comes to be glorified among his saints and admired ³⁴  on that day among all who have believed – and you did in fact believe our testimony. ³⁵ 

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2:4 He ³⁶  opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat ³⁷  in God’s temple, displaying himself as God. ³⁸ 

2 Tesalonika 3:2

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

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 ³⁹  and fulfill by his power your every desire for goodness and every work of faith,

2 Tesalonika 2:3

2:3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes ⁴⁰  and the man of lawlessness ⁴¹  is revealed, the son of destruction. ⁴² 

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

[3:1]  ² 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]  ³ tn Grk “may run and be glorified.”

[3:18]  ⁴ tc Most witnesses, including some early and important ones (א² A D F G Ψ Ï lat sy), conclude this letter with ἀμήν (amhn, “amen”). Such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, the witnesses for the omission are among the best mss (א* B 0278 6 33 1739 1881* 2464 sa), giving sufficient base to prefer the shorter reading.

[1:12]  ⁵ tn Or “by means of.”

[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.

[2:1]  ⁸ tn Or perhaps “return” (cf. CEV).

[2:1]  ⁹ tn Grk “our gathering with him.”

[2:1]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[2:14]  ¹¹ tn Grk “to which,” referring to the main idea of v. 13.

[2:14]  ¹² sn That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification (Rom 8:30).

[3:3]  ¹³ tn Grk “who.”

[1:2]  ¹⁴ tn Grk “Grace to you and peace.”

[1:2]  ¹⁵ tc ‡ Most witnesses (א A F G I 0278 Ï lat sy sa) have ἡμῶν (Jhmwn) after πατρός (patros), reading “God our Father,” in apparent emulation of Paul’s almost universal style. The omission of the pronoun (the reading of B D P 0111^vid 33 1739 1881 pc) seems to be the original wording of this salutation. As well, the intrinsic evidence also supports the shorter reading: If 2 Thessalonians is authentic, it was one of Paul’s earliest letters, and, if so, his stereotyped salutation was still in embryonic form (see discussion at 1 Thess 1:1). NA²⁷ places the word in brackets, indicating some doubts as to its authenticity.

[1:1]  ¹⁶ 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]  ¹⁷ map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

[2:8]  ¹⁸ 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.

[3:12]  ¹⁹ tn Grk “that by working quietly they may eat their own bread.”

[1:9]  ²⁰ 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]  ²¹ 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.

[1:7]  ²² tn Grk “at the revelation of the Lord Jesus.”

[1:7]  ²³ tn Grk “angels of power,” translated as an attributive genitive.

[1:8]  ²⁴ 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]  ²⁵ sn An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15.

[3:6]  ²⁶ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[3:6]  ²⁷ 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]  ²⁸ tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).

[3:6]  ²⁹ 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.

[2:13]  ³⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[2:13]  ³¹ 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.

[2:2]  ³² tn Or “quickly, soon.”

[2:2]  ³³ tn Grk “as through us.”

[1:10]  ³⁴ tn Or “marveled at.”

[1:10]  ³⁵ tn Grk “because our testimony to you was believed.”

[2:4]  ³⁶ 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]  ³⁷ sn Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.

[2:4]  ³⁸ tn Grk “that he is God.”

[1:11]  ³⁹ tn Or “your calling.”

[2:3]  ⁴⁰ tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.

[2:3]  ⁴¹ 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]  ⁴² tn Or “the one destined for destruction.”