2 Tesalonika 2:6

2:6 And so ¹  you know what holds him back, ²  so that he will be revealed in his own time.

2 Tesalonika 2:11

2:11 Consequently ³  God sends on them a deluding influence ⁴  so that they will believe what is false.

2 Tesalonika 1:8

1:8 With flaming fire he will mete out ⁵  punishment on those who do not know God ⁶  and do not obey the gospel of our Lord Jesus.

2 Tesalonika 2:8

2:8 and then the lawless one will be revealed, whom the Lord ⁷  will destroy by the breath of his mouth and wipe out by the manifestation of his arrival.

2 Tesalonika 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 Tesalonika 1:3

Thanksgiving

1:3 We ought to thank God always for you, brothers and sisters, ⁸  and rightly so, ⁹  because your faith flourishes more and more and the love of each one of you all for one another is ever greater.

2 Tesalonika 2:13

Call to Stand Firm

2:13 But we ought to thank God always for you, brothers and sisters ¹⁰  loved by the Lord, because God chose you from the beginning ¹¹  for salvation through sanctification by the Spirit and faith in the truth.

[2:6]  ¹ tn Grk “and now,” but this shows the logical result of his previous teaching.

[2:6]  ² tn Grk “the thing that restrains.”

[2:11]  ³ tn Grk “and for this reason.”

[2:11]  ⁴ tn Grk “a working of error.”

[1:8]  ⁵ 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]  ⁶ sn An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15.

[2:8]  ⁷ 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.

[1:3]  ⁸ 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]  ⁹ tn Grk “as is worthy.”

[2:13]  ¹⁰ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[2:13]  ¹¹ 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.