2 Thessalonians 3:9
3:9 It was not because we do not have that right, but to give ourselves as an example for you to imitate.
1
2 Thessalonians 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 Thessalonians 3:2
3:2 and that we may be delivered from perverse and evil people. For not all have faith.
2 Thessalonians 2:12
2:12 And so
2 all of them who have not believed the truth but have delighted in evil will be condemned.
3
2 Thessalonians 1:10
1:10 when he comes to be glorified among his saints and admired
4 on that day among all who have believed – and you did in fact believe our testimony.
5
2 Thessalonians 3:14
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.
2 Thessalonians 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 Thessalonians 2:2
2:2 not to be easily
9 shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us,
10 to the effect that the day of the Lord is already here.
2 Thessalonians 2:5
2:5 Surely you recall
11 that I used to tell you these things while I was still with you.
2 Thessalonians 2:14
2:14 He called you to this salvation
12 through our gospel, so that you may possess the glory of our Lord Jesus Christ.
13
2 Thessalonians 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 Thessalonians 3:15
3:15 Yet do not regard him as an enemy, but admonish him as a brother.
14
2 Thessalonians 1:5
Encouragement in Persecution
1:5 This is evidence of God’s righteous judgment, to make you worthy 15 of the kingdom of God, for which in fact you are suffering.
2 Thessalonians 1:8
1:8 With flaming fire he will mete out 16 punishment on those who do not know God 17 and do not obey the gospel of our Lord Jesus.
2 Thessalonians 2:10
2:10 and with every kind of evil deception directed against
18 those who are perishing, because they found no place in their hearts for the truth
19 so as to be saved.
2 Thessalonians 2:15
2:15 Therefore, brothers and sisters,
20 stand firm and hold on to the traditions that we taught you, whether by speech or by letter.
21
2 Thessalonians 1:11-12
1:11 And in this regard we pray for you always, that our God will make you worthy of his calling
22 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
23 the grace of our God and the Lord Jesus Christ.
2 Thessalonians 2:3
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 Thessalonians 2:13
Call to Stand Firm
2:13 But we ought to thank God always for you, brothers and sisters 27 loved by the Lord, because God chose you from the beginning 28 for salvation through sanctification by the Spirit and faith in the truth.
2 Thessalonians 3:6
Response to the Undisciplined
3:6 But we command you, brothers and sisters, 29 in the name of our Lord Jesus Christ, to keep away from any brother who lives an undisciplined 30 life 31 and not according to the tradition they 32 received from us.
1 tn Grk “an example for you to imitate us.”
2 tn Grk “that.” A new sentence was started here in the translation for stylistic reasons.
3 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”).
3 tn Or “marveled at.”
4 tn Grk “because our testimony to you was believed.”
4 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
5 tn Or “the word of the Lord.”
6 tn Grk “may run and be glorified.”
5 tn Or “quickly, soon.”
6 tn Grk “as through us.”
6 tn Grk “You do remember, don’t you?”
7 tn Grk “to which,” referring to the main idea of v. 13.
8 sn That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification (Rom 8:30).
8 tn That is, as a fellow believer.
9 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.
10 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.
11 sn An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15.
11 tn Grk “deception for/toward.”
12 tn Grk “they did not accept the love of the truth.”
12 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
13 tn Grk “that you were taught whether by word or by letter of ours.”
13 tn Or “your calling.”
14 tn Or “by means of.”
15 tn Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2.
16 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.
17 tn Or “the one destined for destruction.”
16 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
17 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.
17 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.
18 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.
19 tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).
20 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.