2 Tesalonika 2:12

2:12 And so ¹  all of them who have not believed the truth but have delighted in evil will be condemned. ² 

2 Tesalonika 3:2

3:2 and that we may be delivered from perverse and evil people. For not all have faith.

2 Tesalonika 1:10

1:10 when he comes to be glorified among his saints and admired ³  on that day among all who have believed – and you did in fact believe our testimony. ⁴ 

2 Tesalonika 3:18

3:18 The grace of our Lord Jesus Christ be with you all. ⁵ 

2 Tesalonika 1:8

1:8 With flaming fire he will mete out ⁶  punishment on those who do not know God ⁷  and do not obey the gospel of our Lord Jesus.

2 Tesalonika 2:4-5

2:4 He ⁸  opposes and exalts himself above every so-called god or object of worship, and as a result he takes his seat ⁹  in God’s temple, displaying himself as God. ¹⁰  2:5 Surely you recall ¹¹  that I used to tell you these things while I was still with you.

2 Tesalonika 3:16-17

Conclusion

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. ¹² 

2 Tesalonika 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 Tesalonika 2:6

2:6 And so ¹³  you know what holds him back, ¹⁴  so that he will be revealed in his own time.

2 Tesalonika 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 Tesalonika 1:12

1:12 that the name of our Lord Jesus may be glorified in you, and you in him, according to ¹⁶  the grace of our God and the Lord Jesus Christ.

2 Tesalonika 2:15

2:15 Therefore, brothers and sisters, ¹⁷  stand firm and hold on to the traditions that we taught you, whether by speech or by letter. ¹⁸ 

2 Tesalonika 3:6

Response to the Undisciplined

3:6 But we command you, brothers and sisters, ¹⁹  in the name of our Lord Jesus Christ, to keep away from any brother who lives an undisciplined ²⁰  life ²¹  and not according to the tradition they ²²  received from us.

2 Tesalonika 1:11

1:11 And in this regard we pray for you always, that our God will make you worthy of his calling ²³  and fulfill by his power your every desire for goodness and every work of faith,

[2:12]  ¹ tn Grk “that.” A new sentence was started here in the translation for stylistic reasons.

[2:12]  ² 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”).

[1:10]  ³ tn Or “marveled at.”

[1:10]  ⁴ tn Grk “because our testimony to you was believed.”

[3:18]  ⁵ 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.

[1:8]  ⁶ 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]  ⁷ sn An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15.

[2:4]  ⁸ 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]  ⁹ sn Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.

[2:4]  ¹⁰ tn Grk “that he is God.”

[2:5]  ¹¹ tn Grk “You do remember, don’t you?”

[3:17]  ¹² tn Grk “The greeting in my hand, Paul, which is a sign in every letter, thus I write.”

[3:17]  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.

[2:6]  ¹³ tn Grk “and now,” but this shows the logical result of his previous teaching.

[2:6]  ¹⁴ tn Grk “the thing that restrains.”

[1:5]  ¹⁵ 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]  ¹⁶ tn Or “by means of.”

[2:15]  ¹⁷ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[2:15]  ¹⁸ tn Grk “that you were taught whether by word or by letter of ours.”

[3:6]  ¹⁹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3.

[3:6]  ²⁰ 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]  ²¹ tn Grk “walking in an undisciplined way” (“walking” is a common NT idiom for one’s way of life or conduct).

[3:6]  ²² 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.

[1:11]  ²³ tn Or “your calling.”