2 Thessalonians 2:14

2:14 He called you to this salvation ¹  through our gospel, so that you may possess the glory of our Lord Jesus Christ. ² 

2 Thessalonians 1:5

Encouragement in Persecution

1:5 This is evidence of God’s righteous judgment, to make you worthy ³  of the kingdom of God, for which in fact you are suffering.

2 Thessalonians 1:12

1:12 that the name of our Lord Jesus may be glorified in you, and you in him, according to ⁴  the grace of our God and the Lord Jesus Christ.

2 Thessalonians 3:5

3:5 Now may the Lord direct your hearts toward the love of God ⁵  and the endurance of Christ. ⁶ 

2 Thessalonians 3:18

3:18 The grace of our Lord Jesus Christ be with you all. ⁷ 

2 Thessalonians 2:2

2:2 not to be easily ⁸  shaken from your composure or disturbed by any kind of spirit or message or letter allegedly from us, ⁹  to the effect that the day of the Lord is already here.

2 Thessalonians 1:9

1:9 They ¹⁰  will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength, ¹¹ 

2 Thessalonians 2:1

The Day of the Lord

2:1 Now regarding the arrival ¹²  of our Lord Jesus Christ and our being gathered to be with him, ¹³  we ask you, brothers and sisters, ¹⁴ 

2 Thessalonians 2:9

2:9 The arrival of the lawless one ¹⁵  will be by Satan’s working with all kinds of miracles ¹⁶  and signs and false wonders,

2 Thessalonians 3:3

3:3 But the Lord is faithful, and he ¹⁷  will strengthen you and protect you from the evil one.

2 Thessalonians 1:7-8

1:7 and to you who are being afflicted to give rest together with us when the Lord Jesus is revealed ¹⁸  from heaven with his mighty angels. ¹⁹  1:8 With flaming fire he will mete out ²⁰  punishment on those who do not know God ²¹  and do not obey the gospel of our Lord Jesus.

2 Thessalonians 2:8

2:8 and then the lawless one will be revealed, whom the Lord ²²  will destroy by the breath of his mouth and wipe out by the manifestation of his arrival.

2 Thessalonians 3:1

Request for Prayer

3:1 Finally, pray for us, brothers and sisters, ²³  that the Lord’s message ²⁴  may spread quickly and be honored ²⁵  as in fact it was among you,

2 Thessalonians 1:4

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.

2 Thessalonians 2:4

2:4 He ²⁶  opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat ²⁷  in God’s temple, displaying himself as God. ²⁸ 

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.

[2:14]  ¹ tn Grk “to which,” referring to the main idea of v. 13.

[2:14]  ² sn That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification (Rom 8:30).

[1:5]  ³ 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.

[1:12]  ⁵ tn Or “by means of.”

[3:5]  ⁷ 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]  ⁸ 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.

[3:18]  ⁹ 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.

[2:2]  ¹¹ tn Or “quickly, soon.”

[2:2]  ¹² tn Grk “as through us.”

[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”).

[2:1]  ¹⁵ tn Or perhaps “return” (cf. CEV).

[2:1]  ¹⁶ tn Grk “our gathering with him.”

[2:1]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[2:9]  ¹⁷ 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]  ¹⁸ tn Grk “every miracle.”

[3:3]  ¹⁹ tn Grk “who.”

[1:7]  ²¹ tn Grk “at the revelation of the Lord Jesus.”

[1:7]  ²² tn Grk “angels of power,” translated as an attributive genitive.

[1:8]  ²³ 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]  ²⁴ sn An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15.

[2:8]  ²⁵ 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.

[3:1]  ²⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[3:1]  ²⁸ tn Or “the word of the Lord.”

[3:1]  ²⁹ tn Grk “may run and be glorified.”

[2:4]  ²⁹ 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]  ³⁰ sn Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.

[2:4]  ³¹ tn Grk “that he is God.”

[3:6]  ³¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[3:6]  ³² 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]  ³³ tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).

[3:6]  ³⁴ 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.