Bible Reading December 8 
2 Thessalonians 1:1--3:18
Context1:1 From Paul 1 and Silvanus and Timothy, to the church of the Thessalonians 2 in God our Father and the Lord Jesus Christ. 1:2 Grace and peace to you 3 from God the 4 Father and the Lord Jesus Christ!
1:3 We ought to thank God always for you, brothers and sisters, 5 and rightly so, 6 because your faith flourishes more and more and the love of each one of you all for one another is ever greater. 1:4 As a result we ourselves boast about you in the churches of God for your perseverance and faith in all the persecutions and afflictions you are enduring.
1:5 This is evidence of God’s righteous judgment, to make you worthy 7 of the kingdom of God, for which in fact you are suffering. 1:6 For it is right 8 for God to repay with affliction those who afflict you, 1:7 and to you who are being afflicted to give rest together with us when the Lord Jesus is revealed 9 from heaven with his mighty angels. 10 1:8 With flaming fire he will mete out 11 punishment on those who do not know God 12 and do not obey the gospel of our Lord Jesus. 1:9 They 13 will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength, 14 1:10 when he comes to be glorified among his saints and admired 15 on that day among all who have believed – and you did in fact believe our testimony. 16 1:11 And in this regard we pray for you always, that our God will make you worthy of his calling 17 and fulfill by his power your every desire for goodness and every work of faith, 1:12 that the name of our Lord Jesus may be glorified in you, and you in him, according to 18 the grace of our God and the Lord Jesus Christ.
2:1 Now regarding the arrival 19 of our Lord Jesus Christ and our being gathered to be with him, 20 we ask you, brothers and sisters, 21 2:2 not to be easily 22 shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, 23 to the effect that the day of the Lord is already here. 2:3 Let no one deceive you in any way. For that day will not arrive until the rebellion comes 24 and the man of lawlessness 25 is revealed, the son of destruction. 26 2:4 He 27 opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat 28 in God’s temple, displaying himself as God. 29 2:5 Surely you recall 30 that I used to tell you these things while I was still with you. 2:6 And so 31 you know what holds him back, 32 so that he will be revealed in his own time. 2:7 For the hidden power of lawlessness 33 is already at work. However, the one who holds him back 34 will do so until he is taken out of the way, 2:8 and then the lawless one will be revealed, whom the Lord 35 will destroy by the breath of his mouth and wipe out by the manifestation of his arrival. 2:9 The arrival of the lawless one 36 will be by Satan’s working with all kinds of miracles 37 and signs and false wonders, 2:10 and with every kind of evil deception directed against 38 those who are perishing, because they found no place in their hearts for the truth 39 so as to be saved. 2:11 Consequently 40 God sends on them a deluding influence 41 so that they will believe what is false. 2:12 And so 42 all of them who have not believed the truth but have delighted in evil will be condemned. 43
2:13 But we ought to thank God always for you, brothers and sisters 44 loved by the Lord, because God chose you from the beginning 45 for salvation through sanctification by the Spirit and faith in the truth. 2:14 He called you to this salvation 46 through our gospel, so that you may possess the glory of our Lord Jesus Christ. 47 2:15 Therefore, brothers and sisters, 48 stand firm and hold on to the traditions that we taught you, whether by speech or by letter. 49 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, 2:17 encourage your hearts and strengthen you 50 in every good thing you do or say. 51
3:1 Finally, pray for us, brothers and sisters, 52 that the Lord’s message 53 may spread quickly and be honored 54 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 55 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 56 and the endurance of Christ. 57
3:6 But we command you, brothers and sisters, 58 in the name of our Lord Jesus Christ, to keep away from any brother who lives an undisciplined 59 life 60 and not according to the tradition they 61 received from us. 3:7 For you know yourselves how you must imitate us, because we did not behave without discipline 62 among you, 3:8 and we did not eat anyone’s food without paying. 63 Instead, in toil and drudgery we worked 64 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. 65 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.” 3:11 For we hear that some among you are living an undisciplined life, 66 not doing their own work but meddling in the work of others. 67 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. 68 3:13 But you, brothers and sisters, 69 do not grow weary in doing what is right. 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. 3:15 Yet do not regard him as an enemy, but admonish him as a brother. 70
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. 3:17 I, Paul, write this greeting with my own hand, which is how I write in every letter. 71 3:18 The grace of our Lord Jesus Christ be with you all. 72
[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.
[1:2] 3 tn Grk “Grace to you and peace.”
[1:2] 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 0111vid 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.
[1:3] 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).
[1:3] 6 tn Grk “as is worthy.”
[1:5] 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.
[1:6] 8 tn Grk “if in fact/since,” as a continuation of the preceding.
[1:7] 9 tn Grk “at the revelation of the Lord Jesus.”
[1:7] 10 tn Grk “angels of power,” translated as an attributive genitive.
[1:8] 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.
[1:8] 12 sn An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15.
[1:9] 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.
[1:9] 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”).
[1:10] 15 tn Or “marveled at.”
[1:10] 16 tn Grk “because our testimony to you was believed.”
[1:11] 17 tn Or “your calling.”
[1:12] 18 tn Or “by means of.”
[2:1] 19 tn Or perhaps “return” (cf. CEV).
[2:1] 20 tn Grk “our gathering with him.”
[2:1] 21 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
[2:2] 22 tn Or “quickly, soon.”
[2:2] 23 tn Grk “as through us.”
[2:3] 24 tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.
[2:3] 25 tc Most
[2:3] 26 tn Or “the one destined for destruction.”
[2:4] 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.
[2:4] 28 sn Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.
[2:4] 29 tn Grk “that he is God.”
[2:5] 30 tn Grk “You do remember, don’t you?”
[2:6] 31 tn Grk “and now,” but this shows the logical result of his previous teaching.
[2:6] 32 tn Grk “the thing that restrains.”
[2:7] 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”).
[2:7] 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.
[2:8] 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 Lc 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.
[2:9] 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.
[2:9] 37 tn Grk “every miracle.”
[2:10] 38 tn Grk “deception for/toward.”
[2:10] 39 tn Grk “they did not accept the love of the truth.”
[2:11] 40 tn Grk “and for this reason.”
[2:11] 41 tn Grk “a working of error.”
[2:12] 42 tn Grk “that.” A new sentence was started here in the translation for stylistic reasons.
[2:12] 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”).
[2:13] 44 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
[2:13] 45 tc ‡ Several
[2:14] 46 tn Grk “to which,” referring to the main idea of v. 13.
[2:14] 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).
[2:15] 48 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
[2:15] 49 tn Grk “that you were taught whether by word or by letter of ours.”
[2:17] 50 tn Grk simply “strengthen,” with the object understood from the preceding.
[2:17] 51 tn Grk “every good work and word.”
[3:1] 52 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
[3:1] 53 tn Or “the word of the Lord.”
[3:1] 54 tn Grk “may run and be glorified.”
[3:5] 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.
[3:5] 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.
[3:6] 58 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
[3:6] 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.
[3:6] 60 tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).
[3:6] 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.
[3:7] 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.”
[3:8] 63 tn Grk “we did not eat bread freely from anyone.”
[3:8] 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.
[3:9] 65 tn Grk “an example for you to imitate us.”
[3:11] 66 tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).
[3:11] 67 tn There is a play on words in the Greek: “working at nothing, but working around,” “not keeping busy but being busybodies.”
[3:12] 68 tn Grk “that by working quietly they may eat their own bread.”
[3:13] 69 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
[3:15] 70 tn That is, as a fellow believer.
[3:17] 71 tn Grk “The greeting in my hand, Paul, which is a sign in every letter, thus I write.”
[3:18] 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
