1 tn (1:1) Grk "Paul." The word "from" is not in the Greek text, but has been supplied to indicate the sender of the letter.
2tn (1:2) Grk "Grace to you and peace."
3tc (1:2) Most witnesses add hJmw'n (Jhmwn) to patrov" (patros), reading "God our Father," in apparent emulation of Paul's almost universal style. There seems to be no good reason why a scribe would omit it here and only here. Thus, the reading of B D P 33 1739 1881 et pauci seems to be the original wording of this salutation. As well, the intrinsic evidence also supports the shorter reading: since 2 Thessalonians was one of Paul's earliest letters, his stereotyped salutation was still in embryonic form. See discussion at 1 Thess 1:1.
4tn (1:3) Grk "brothers," but the Greek word may be used for "brothers and sisters" or "fellow Christians" as here (cf. BAGD 16 s.v. ajdelfov" 1, where considerable nonbiblical evidence for the plural ajdelfoiv [adelfoi] meaning "brothers and sisters" is cited).
5tn (1:3) Grk "as is worthy."
6tn (1:5) Grk "so that you may be made worthy." The passive infinitive kataxiwqh'nai (kataxiwqhnai) has been translated as an active construction in English for stylistic reasons.
7tn (1:6) Grk "if in fact/since," as a continuation of the preceding.
8tn (1:7) Grk "at the revelation of the Lord Jesus."
9tn (1:7) Grk "angels of power," translated as an attributive genitive.
10tn (1:8) 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.
11sn (1:8) An allusion to Jer 10:25, possibly also to Ps 79:6 and Isa 66:15.
12tn (1:9) 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.
13sn (1:9) An allusion to Isa 2:10, 19, 21.
14tn (1:10) Or "marveled at."
15tn (1:10) Grk "because our testimony to you was believed."
16tn (1:11) Or "your calling."
17tn (1:12) Or "by means of."
1tn (2:1) Grk "our gathering with him."
2tn (2:1) Grk "brothers." See note on the phrase "brothers and sisters" in 1:3.
3tn (2:2) Or "quickly, soon."
4tn (2:2) Grk "as through us."
5tn (2:3) Grk "for unless the rebellion comes first." The clause about "the day" is understood from v. 2.
6tc (2:3) Many MSS (A D F G Y Byz lat) read "of sin" here, but other important MSS (Í B 1739 et pauci) read "of lawlessness." External support for "of sin" is broader, but that word occurs much more frequently in Paul's writings than "lawlessness." On internal grounds the later mention of "lawlessness" in v. 7 and the description "the lawless one" in v. 8 seem to presuppose ajnomiva" (anomia") here.
7tn (2:3) Or "the one destined for destruction."
8tn (2:4) 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 ajntikeivmeno" (antikeimeno") as a finite verb.
9sn (2:4) Allusions to Isa 14:13-14; Dan 11:36; Ezek 28:2-9 respectively.
10tn (2:4) Grk "that he is God."
11tn (2:5) Grk "You do remember, don't you?"
12tn (2:6) Grk "and now," but this shows the logical result of his previous teaching.
13tn (2:6) Grk "the thing that restrains."
14tn (2:7) 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").
15tn (2:7) 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.
16tc (2:8) Several important witnesses of the Alexandrian and Western traditions add *Ihsou'" (Ihsous, "Jesus") to kuvrio" (kurios, "Lord"; so Í A D* F G 0278 33 latt syr cop). 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 *Ihsou" if the two nomina sacra occurred together (k-=si-=s), since "the Lord Jesus" is a frequent enough appellation that is normally without variants, the shorter reading is to be preferred.
17tn (2:9) 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.
18tn (2:9) Grk "every miracle."
19tn (2:10) Grk "deception for/toward."
20tn (2:10) Grk "they did not accept the love of the truth."
21tn (2:11) Grk "and for this reason."
22tn (2:11) Grk "a working of error."
23tc (2:12) Several MSS (B D Y 0278 Byz) read pavnte" (pantes) here, in emulation of the more common word in Paul (468 times to 2 times). a{pante" (apantes) is found in excellent witnesses, however, of both the Alexandrian and Western texts (Í A F G 33 81 1739 1881 et pauci). pavnte" thus gives itself away as a motivated reading. Translation is not affected either way.
24tn (2:12) Grk "that they all might be judged," continuing the previous sentence.
25tn (2:13) Grk "brothers." See note on the phrase "brothers and sisters" in 1:3.
26tc (2:13) Some MSS (B F G 33 1739 al) read "as a first-fruit" (i.e., as the first converts), but this is more likely to be a change by scribes who thought of the early churches in this way. Paul would not be likely to call the Thessalonians "the first-fruits" among his converts. The reading in the text is supported by Í D Y Byz.
27tn (2:14) Grk "to which," referring to the main idea of v. 13.
28sn (2:14) That you may possess the glory of our Lord Jesus Christ. For Paul the ultimate stage of salvation is glorification (Rom 8:30).
29tn (2:15) Grk "brothers." See note on the phrase "brothers and sisters" in 1:3.
30tn (2:15) Grk "that you were taught whether by word or by letter of ours."
31tn (2:17) Grk simply "strengthen," with the object understood from the preceding.
32tn (2:17) Grk "every good work and word."
1tn (3:1) Grk "brothers." See note on the phrase "brothers and sisters" in 1:3.
2tn (3:1) Or "the word of the Lord."
sn (3:1) "The word of the Lord" is a technical expression in OT literature, often referring to a divine prophetic utterance (e.g., Gen 15:1, Isa 1:10, Jonah 1:1). In the NT it occurs 15 times: 3 times as rJh'ma tou' kurivou (rJhma tou kuriou; Luke 22:61, Acts 11:16, 1 Pet 1:25) and 12 times as lovgo" tou' kurivou (logo" tou kuriou; here and in Acts 8:25; 13:44, 48, 49; 15:35, 36; 16:32; 19:10, 20; 1 Thes 1:8, 4:15). As in the OT, this phrase focuses on the prophetic nature and divine origin of what has been said. Here the phrase has been translated "the Lord's message" because of the focus upon the spread of the gospel evident in the passage.
3tn (3:1) Grk "may run and be glorified."
4tn (3:3) Grk "who."
5tn (3:6) Grk "brothers." See note on the phrase "brothers and sisters" in 1:3.
6tn (3:6) 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.
7tn (3:6) Grk "walking in an undisciplined way" ("walking" is a common NT idiom for one's way of life or conduct).
8tn (3:7) This is the verbal form of the words occurring in vv. 6 and 11, meaning "to act out of line, in an unruly way."
9tn (3:8) Grk "bread."
10tn (3:8) Grk "we did not eat bread freely from anyone."
11tn (3:8) 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.
12tn (3:9) Grk "an example for you to imitate us."
13tn (3:11) Grk "walking in an undisciplined way" ("walking" is a common NT idiom for one's way of life or conduct).
14tn (3:11) There is a play on words in the Greek: "working at nothing, but working around," "not keeping busy but being busybodies."
15tn (3:12) Grk "that by working quietly they may eat their own bread."
16tn (3:13) Grk "brothers." See note on the phrase "brothers and sisters" in 1:3.
17tn (3:15) That is, as a fellow believer.
18tn (3:17) Grk "The greeting in my hand, Paul, which is a sign in every letter, thus I write."
sn (3:17) 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.