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 3:3

3:3 But the Lord is faithful, and he ¹  will strengthen you and protect you from the evil one.

2 Tesalonika 1:5

Encouragement in Persecution

1:5 This is evidence of God’s righteous judgment, to make you worthy ²  of the kingdom of God, for which in fact you are suffering.

2 Tesalonika 3:8

3:8 and we did not eat anyone’s food without paying. ³  Instead, in toil and drudgery we worked ⁴  night and day in order not to burden any of you.

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 ⁵  and fulfill by his power your every desire for goodness and every work of faith,

2 Tesalonika 3:1

Request for Prayer

3:1 Finally, pray for us, brothers and sisters, ⁶  that the Lord’s message ⁷  may spread quickly and be honored ⁸  as in fact it was among you,

2 Tesalonika 1:10

1:10 when he comes to be glorified among his saints and admired ⁹  on that day among all who have believed – and you did in fact believe our testimony. ¹⁰ 

2 Tesalonika 2:3

2:3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes ¹¹  and the man of lawlessness ¹²  is revealed, the son of destruction. ¹³ 

2 Tesalonika 2:7

2:7 For the hidden power of lawlessness ¹⁴  is already at work. However, the one who holds him back ¹⁵  will do so until he is taken out of the way,

2 Tesalonika 3:11

3:11 For we hear that some among you are living an undisciplined life, ¹⁶  not doing their own work but meddling in the work of others. ¹⁷ 

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 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 1:3

Thanksgiving

1:3 We ought to thank God always for you, brothers and sisters, ¹⁸  and rightly so, ¹⁹  because your faith flourishes more and more and the love of each one of you all for one another is ever greater.

2 Tesalonika 3:2

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

2 Tesalonika 2:10

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 Tesalonika 3:5

3:5 Now may the Lord direct your hearts toward the love of God ²²  and the endurance of Christ. ²³ 

2 Tesalonika 2:6

2:6 And so ²⁴  you know what holds him back, ²⁵  so that he will be revealed in his own time.

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 1:7

1:7 and to you who are being afflicted to give rest together with us when the Lord Jesus is revealed ²⁶  from heaven with his mighty angels. 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.

[3:3]  ¹ tn Grk “who.”

[1:5]  ² tn Grk “so that you may be made worthy.” The passive infinitive καταξιωθῆναι (kataxiwqhnai) has been translated as an active construction in English for stylistic reasons.

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

[3:8]  ⁴ 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.

[1:11]  ⁵ tn Or “your calling.”

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

[3:1]  ⁷ 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]  ⁸ tn Grk “may run and be glorified.”

[1:10]  ⁹ tn Or “marveled at.”

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

[2:3]  ¹¹ tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.

[2:3]  ¹² 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]  ¹³ tn Or “the one destined for destruction.”

[2:7]  ¹⁴ 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]  ¹⁵ 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.

[3:11]  ¹⁶ tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).

[3:11]  ¹⁷ tn There is a play on words in the Greek: “working at nothing, but working around,” “not keeping busy but being busybodies.”

[1:3]  ¹⁸ 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]  ¹⁹ tn Grk “as is worthy.”

[2:10]  ²⁰ tn Grk “deception for/toward.”

[2:10]  ²¹ tn Grk “they did not accept the love of the truth.”

[3:5]  ²² 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]  ²³ 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.

[2:6]  ²⁴ tn Grk “and now,” but this shows the logical result of his previous teaching.

[2:6]  ²⁵ tn Grk “the thing that restrains.”

[1:7]  ²⁶ tn Grk “at the revelation of the Lord Jesus.”

[1:7]  ²⁷ tn Grk “angels of power,” translated as an attributive genitive.

[1:12]  ²⁸ tn Or “by means of.”