2 Tesalonika 3:1-10

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, 3:2 and that we may be delivered from perverse and evil people. For not all have faith. 3:3 But the Lord is faithful, and he ⁴  will strengthen you and protect you from the evil one. 3:4 And we are confident about you in the Lord that you are both doing – and will do – what we are commanding. 3:5 Now may the Lord direct your hearts toward the love of God ⁵  and the endurance of Christ. ⁶ 

Response to the Undisciplined

3:6 But we command you, brothers and sisters, ⁷  in the name of our Lord Jesus Christ, to keep away from any brother who lives an undisciplined ⁸  life ⁹  and not according to the tradition they ¹⁰  received from us. 3:7 For you know yourselves how you must imitate us, because we did not behave without discipline ¹¹  among you, 3:8 and we did not eat anyone’s food without paying. ¹²  Instead, in toil and drudgery we worked ¹³  night and day in order not to burden any of you. 3:9 It was not because we do not have that right, but to give ourselves as an example for you to imitate. ¹⁴  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.”

[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.”

[3:3]  ⁴ tn Grk “who.”

[3:5]  ⁵ 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]  ⁶ 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.

[3:6]  ⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[3:6]  ⁸ 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]  ⁹ tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).

[3:6]  ¹⁰ 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.

[3:7]  ¹¹ 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.”

[3:8]  ¹² tn Grk “we did not eat bread freely from anyone.”

[3:8]  ¹³ 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.

[3:9]  ¹⁴ tn Grk “an example for you to imitate us.”