2 Thessalonians 1:1--3:18

¹ tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.

² map For the location of Thessalonica see JP1 C1; JP2 C1; JP3 C1; JP4 C1.

³ tn Grk “Grace to you and peace.”

⁴ 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.

⁵ 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).

⁶ tn Grk “as is worthy.”

⁷ 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.

⁸ tn Grk “if in fact/since,” as a continuation of the preceding.

⁹ tn Grk “at the revelation of the Lord Jesus.”

¹⁰ tn Grk “angels of power,” translated as an attributive genitive.

¹¹ 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.

¹² sn An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15.

¹³ 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.

¹⁴ 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”).

sn An allusion to Isa 2:10, 19, 21.

¹⁵ tn Or “marveled at.”

¹⁶ tn Grk “because our testimony to you was believed.”

¹⁷ tn Or “your calling.”

¹⁸ tn Or “by means of.”

¹⁹ tn Or perhaps “return” (cf. CEV).

²⁰ tn Grk “our gathering with him.”

²¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

²² tn Or “quickly, soon.”

²³ tn Grk “as through us.”

²⁴ tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.

²⁵ 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.

²⁶ tn Or “the one destined for destruction.”

²⁷ 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.

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

²⁹ tn Grk “that he is God.”

³⁰ tn Grk “You do remember, don’t you?”

³¹ tn Grk “and now,” but this shows the logical result of his previous teaching.

³² tn Grk “the thing that restrains.”

³³ 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”).

³⁴ 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.

³⁵ 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.

³⁶ 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.

³⁷ tn Grk “every miracle.”

³⁸ tn Grk “deception for/toward.”

³⁹ tn Grk “they did not accept the love of the truth.”

⁴⁰ tn Grk “and for this reason.”

⁴¹ tn Grk “a working of error.”

⁴² tn Grk “that.” A new sentence was started here in the translation for stylistic reasons.

⁴³ 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”).

⁴⁴ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

⁴⁵ 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.

⁴⁶ tn Grk “to which,” referring to the main idea of v. 13.

⁴⁷ sn That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification (Rom 8:30).

⁴⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

⁴⁹ tn Grk “that you were taught whether by word or by letter of ours.”

⁵⁰ tn Grk simply “strengthen,” with the object understood from the preceding.

⁵¹ tn Grk “every good work and word.”

⁵² tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

⁵³ tn Or “the word of the Lord.”

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.

⁵⁴ tn Grk “may run and be glorified.”

⁵⁵ tn Grk “who.”

⁵⁶ 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.

⁵⁷ 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.

⁵⁸ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

⁵⁹ 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.

⁶⁰ tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).

⁶¹ 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.

⁶² 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.”

⁶³ tn Grk “we did not eat bread freely from anyone.”

⁶⁴ 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.

⁶⁵ tn Grk “an example for you to imitate us.”

⁶⁶ tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).

⁶⁷ tn There is a play on words in the Greek: “working at nothing, but working around,” “not keeping busy but being busybodies.”

⁶⁸ tn Grk “that by working quietly they may eat their own bread.”

⁶⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

⁷⁰ tn That is, as a fellow believer.

⁷¹ tn Grk “The greeting in my hand, Paul, which is a sign in every letter, thus I write.”

sn Up to 3:17 the letter was dictated by Paul but written down by a secretary or amanuensis. But Paul took up the pen and wrote vv. 17-18 personally to authenticate that it was his (how I write in every letter). See similar indications in 1 Cor 16:21; Gal 6:11; and Col 4:18.

⁷² 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.