2 Thessalonians 2 (BHT-ATN)

+1:2Unless otherwise marked (through superscript—ˢyou), all second person pronouns are in the second person plural.+1:3Lit We must/are obligated to thank. ME. Cf NLT. The NLT transfers the intended meaning into English very well here, in my opinion, and has thus been followed in translation.+1:3Lit is growing exceedingly/greatly/immeasurably. ME. Cf TEV.+1:3Lit the love of each one of you all for one another. ME. Cf HCSB, NCV, NIV, NLT, TEV.+1:3Cf 1 Th 4:9-10.+1:4Lit are boasting. ME (see translation and notes at 2 Co 2:14).+1:4Lit so that we ourselves in you keep boasting in the assemblies of God concerning the patient endurance/perseverance of you and faith in all the persecutions of you and the afflictions which you are enduring. ME. The mismatch in languages here is obvious. “Boast” here has a positive meaning.+1:5Lit [are] a demonstration, or [are] a clear example, or [are] proof, or [are] an indication. This verse is very difficult to translate. The language of this clause is highly compressed, and the meaning of ἔνδειγμα ( endeigma) in this context is a bit tricky, since both believers and unbelievers are in view. Nevertheless, the immediate context, and parallels involving cognates in other parts of the NT, favor a meaning such as that conveyed in the translation here. On a general level, ἔνδειγμα is built off of ἐνδείκνυμι ( endeiknumi) (see NASB-Dic, 1730), which means “display,” “demonstrate,” or “show” (cf, eg, various English translations at 1 Ti 1:16). More specifically, ὑπόδειγμα ( hupodeigma) at 2 Pt 2:6 and δεῖγμα ( deigma) at Jude 7 mean “proof” or “indicator” in the sense of providing an “example” of what God will do to the wicked in context to the Day of the Lord. In both of these examples, the “evidence” or “indicator” is a historical event that points ahead to the future time of judgment and tells us what God will do to the wicked at that time. These passages are easier to interpret and translate, because in them, only the fate of the wicked is referenced. The closest parallel to the idea expressed here is found in Php 1:28, where ἔνδειξις ( endeixis) is functioning in a way essentially synonymous with ἔνδειγμα. The meaning in that context is fairly clear: The opposition instigated by those persecuting the believers, and the firmness/loyalty/courage of the believers in the midst of persecution, somehow function as a sign/example/demonstration/indicator of the future destiny of both groups at the future time of judgment. In this passage, “the righteous judgment of God” almost certainly refers to the future day of judgment (cf Rm 2:5), and therefore the verbal information compressed in the genitive is futuristic (cf CJB, ISV, NCV, NIV, NLT, TEV at Php 1:28). Vv 6-7 focus on how God will “repay” both the persecutors and the persecuted at the Second Coming. When Jesus returns, there will be a reversal of fortune and circumstance: Those who pour out “affliction” (v 4) on believers now, will at that time have to “endure/experience” (v 4) the “affliction” (v 6) that God will pour out on them as a repayment at that time. In turn, believers who now suffer persecution and “affliction” at the hand of those who are presently “at rest” (because justice and judgment have been perverted and, in contrast to God’s, are not “righteous” [v 5]) will at that time be vindicated. The TNT translates ἔνδειγμα as “clear example,” in reference to the Thessalonians themselves (see UBSHS [2 Th], 139). This is an accurate interpretation, but needs some modification, since the actions of both believers and unbelievers are involved in the “example/demonstration.” Because the example points ahead to the future judgment, and since both believers and unbelievers are involved, the present situation is a reverse example of what will happen when Jesus returns and God judges the world in righteousness. Cf Dt 7:10, 32:41-43; Ps 31:23, 41:10, Ps 137:8; 79:12; Pr 20:22; Is 59:18-20, 65:6-7; Jr 16:18, 32:18, 50:29, 51:24; Ho 4:9, 12:2-14.+1:5“Judgment” here is not referring to a particular verdict, but to the act of judging (see UBSHS [2 Th], 142), in context to the day of wrath (cf vv 7-10). The genitive is subjective.+1:5Cf Rm 2:5.+1:5Here εἰς ( eis) is interpreted as signaling both purpose and result. This is reflected in the translation. In Biblical contexts, when God’s plan is in view, there is often significant overlap between ideas of result and purpose (see UBSHS [2 Th], 142; BDAG, 477, sv ἵνα 3; Wallace, Grammar, 473-4).+1:5Or made fit for, or made compatible with. Lit made worthy of/suitable to. A careful comparison of 1 Th 2:12, 3:11-13, 4:4-8, and 5:23-24, with 2 Th 1:5 and 1:11 (note esp the thematic prominence in 1:11, accomplishing a task similar to that accomplished by αὐτός [ autos] in 1 Th 3:11 and 5:23), indicate that καταξιόω ( kataxioō) in this context is to be understood in the sense of “make worthy” (see ANLEX, 60, sv ἀξιόω 1; cf ISV, NET, NRSV, RSV, TEV). “Worthy,” moreover, means the same thing here that it means at 1 Th 2:12: Compatible/suitable/appropriate/in agreement with/corresponding to, ie, “holy” (see 1 Th 2:12, 3:11-13, 5:23-24; Eph 4:17-5:20). Paul’s point here is simply this: In the coming Kingdom, God will not tolerate any form of wickedness (see, eg, Re 22:14-15). In light of that, in this age he mercifully uses suffering, trial, and difficulty (means) to cleanse us (purpose/result) of the things that are incompatible and not in agreement with the holiness of that Kingdom—things he will by no means allow into it (see 1 Co 6:9-11; Eph 5:3-7). In other words, “suffering produces character,” and “character produces hope” (Rm 5:4). As a result, when the Day of the Lord arrives, we won’t share in fate of those who will suffer his wrath because of these things (see Col 3:6; 1 Th 4:6-8). According to Miriam-Webster’s Collegiate Dictionary,, “fit” ranges in meaning from “adapted to an end or design,” to “acceptable from a particular viewpoint,” to “put into a suitable state,” ie, “to make ready” (eleventh edition, sv fit adjective). All of these senses apply here (cf Re 19:6-9, 22:14-15). “Make ready” sounds most natural, though, and therefore has been used in translation here.+1:5Cf Lk 20:35; Rm 5:1-5, 8:16, 8:28-30; 1 Co 6:9-11; Eph 1:15-19, 5:1-5; Php 1:9-11, 3:7-11; Col 1:9-13; 1 Th 2:12, 3:11-13, 4:4-8, 5:23-24; 2 Th 1:11; Re 19:6-9, 22:14-15.+1:5Or on account of which you are indeed suffering. Cf 1 Th 3:1-9.+1:7Or from the sky.+1:7Cf Is 30:27-33, 64:1-5, 66:15; Mt 13:36-43, 16:27, 25:31; Mk 8:38; Heb 10:27; 2 Pt 3:7.+1:8Cf Ps 79:6; Jr 10:25.+1:10Or among, or by, or because of.+1:10Or in his saints.+1:10Cf Ps 22:25; Is 29:22-24, 52:13-14; Mt 14:34; Jn 17:20-26; Rm 8:16-18; Col 3:4.+1:10Lit because our testimony/witness to you was believed. Following the lead of the ISV, NIV, NLT, TEV (cf also ESS [2 Th], 196) and the UBSHS (see UBSHS [2 Th], 152) in translation here.+1:10Cf Is 2.+1:11Or calls, or invites.+1:11Lit of the calling. Cf 1 Th 2:12, 3:11-13, 4:4-8, and 5:23-24; 2 Th 1:5 1:11. κλῆσις ( klēsis) is functioning as a verbal noun here, with God as the implied subject. That this is in fact the case is confirmed when we compare v 1:5 above with 1 Th 2:12, and when we compare both of these verses with 1 Th 2:12, 3:11-13, 4:4-8, and 5:23-24.+1:11Cf Eph 1:15-19, 3:14-21; Php 1:6-11, 2:11-13; Col 1:9-14; 1 Th 1:13, 3:11-13, 4:3-8, 5:23-28.+2:1Cf 1 Th 4:13-11.+2:2Lit be shaken from the mind. ME (see UBSHS [2 Th], 159). “Disturb,” according to Miriam-Webster’s Collegiate Dictionary, “implies interference with one’s mental processes caused by worry, perplexity, or interruption” (eleventh edition, sv discompose).+2:2The meaning here is prophetic utterance inspired by a spirit other than the Holy Spirit (see BDAG, 836, πνεῦμα 7; cf NIV). Cf 2 Co 11:4; 1 Jn 4:1-3.+2:2See note at 1 Th 1:5.+2:2Lit not to be quickly shaken from the mind, nor to be alarmed, not by a spirit, nor by a word, nor by a letter as though by us, as that the Day of the Lord is already here. ME. Cf ISV, NET, NLT, NRSV, TEV. The mismatch in languages here is obvious.+2:3Maintaining consistency in translation with v 2 (“that the day of the Lord is already here”; cf NET, NRSV at v 2). This information is implied from v 2 (see note at “revealed” below). Cf Eph 6:13.+2:3Or apostasy, or revolt.+2:3Cf Dn 8:9-13, 23-25.+2:3Or lawlessness.+2:3Lit For [that Day is not here/has not come] if the rebellion has not come first and the man of lawlessness been revealed. IT. “That Day is not here/has not come” is implied from v 2. Cf Dn 2:40-43, 7:7-12, 8:9-14, 8:23-26, 11:36-45, 12:11-13; Mt 24; Mk 13; Lk 21; Eph 6:13; Re 12-13, 17. The Jewish/OT reckoning of days (according to which a new day begins at twilight; see Gn 1:5) is assumed here (see notes at Mt 24:36-37). This is why both the evil events of the last days (the time of great evil and darkness), as well as the Second Coming itself (when the light overcomes the darkness), are included in the concept of “the Day of the Lord.”+2:3Lit the son of destruction. ME(I/F) (see NET Bible Notes, Jn 17:12). Cf ISV, NCV, and NIV here, and ISV, NET, NIV, and NLT at Jn 17:12. Cf Is 30:27-33; Dn 8:25; Zc 14:12-15; 2 Th 2:8; Re 17:11, 19:19-21.+2:4An allusion to Dn 11:36. Cf NET Bible Notes, 2 Th 2:4.+2:4Cf Dn 12:36-39.+2:4An allusion to Is 14:13-14 and/or Ezk 28:2-10. Cf also Dn 8:9-13, 23-25. As for translation, cf ISV, NJB; UBSHS (2 Th), 164.+2:4Or publicly displaying himself as God.+2:5Or again and again. The verbal aspect here is imperfective.+2:6Or And now you know the power/thing that is holding sway. If the verb is functioning transitively, then there is an ellipsis here, and the direct object must be supplied from the context (cf most English translations). The context indicates that the appearance of the man of lawlessness is in view here (cf vv 2:3-4, and the subordinate clause in this verse—“so that he may be revealed”). According to BDAG, κατέχω ( katechō) in this situation means “to prevent someone from exercising power, restrain, check,” and refers to “what prevents God’s adversary from coming out in open opposition to God, for the time being” ( BDAG, 532, sv κατέχω 1.c.; italics original).+2:6Cf Dn 2:20-23, 2:36-47, 7:2-27, 8:1-27, 10:12-14, 10:20-21, 11:36-45, 12:1-13; Re 11:7, 13:1-18, 17:1-18.+2:7I agree with the NET Bible here (see NET Bible Notes, 2 Th 2:7), namely, that μυστήριον ( mustērion) with ἐνεργέω ( energeō) indicates some sort of power operating in secrecy and hiddenness (cf NEB, NET, NIV). This accords well with Zc 5:5-11 (see note at “Wickedness” below), where “Wickedness” is portrayed as a woman hidden away in a measuring basket. At the same time, since similar ideas and imagery reappear in Re 17, I thought it important to also retain the literal language of “mystery,” so that any potential parallels/connections are not lost to English readers.+2:7“Behind” here is meant to signal a causative yet hidden force. See note at “unmasked” later in this verse.+2:7Or “Lawlessness.” I interpret this as an allusion to the ideas found in Zc 5:5-11 (cf JFB, 2:397). In the ESV, Zc 5:5-11 reads: “5Then the angel who talked with me came forward and said to me, ‘Lift your eyes and see what this is that is going out.’ 6And I said, ‘What is it?’ He said, ‘This is the basket that is going out.’ And he said, ‘This is their iniquity in all the land.’ 7And behold, the leaden cover was lifted, and there was a woman sitting in the basket! 8And he said, ‘This is Wickedness’ (ἡ ἀνομία [ hē anomia] in the LXX)... 10Then I said to the angel who talked with me, ‘Where are they taking the basket?’ 11He said to me, ‘To the land of Shinar (or ‘Babylonia’ [cf, eg, NET]), to build a house (or ‘temple’ [cf, eg, TEV]) for it. And when this is prepared (or ‘when it is finished’ [NET]; or ‘when it is ready’ [NIV]), they will set the basket down there on its base.” Cf “Mystery Babylon” in Re 17, and note her relationship to “the beast.” Also note that “wickedness” is hidden away in the basket. A house/temple is prepared for her in “Babylonia,” and eventually wickedness will be set there (presumably where she finds full expression and or/appears “openly”).+2:7Lit For the mystery is already at work, of lawlessness, only until the one who is restraining [him/it] now becomes out of the middle/midst/center/way; or, For the mystery is already at work, of lawlessness, only the one who is restraining [him/it] now until he comes out of the middle/midst/center/way; or For the mystery is already at work, of lawlessness, only there is the one who is restraining [him/it] until he comes out of the middle/midst/center/way. This passage is notoriously difficult to interpret (and therefore to translate). The mismatch in languages here is obvious, and there is also an ellipsis (an omission of words that must be inferred from the context). Though most translations apparently interpret the ellipsis as occurring after ὁ κατέχων ( ho katechōn) and ἄρτι ( arti), I am more inclined to side with Vincent here (see Vincent, Word Studies, 4:64; cf the ellipsis with μόνον [ monon] at Ga 2:10; cf also BDF, §475(1); ESS [2 Th], 215; ISV, NRSV). However, what information is implied in the ellipsis? The independent clause activates three levels of information: (1) hiddenness (“mystery”); (2) quality/nature (“wickedness”); (3) time (“already”); (4) operation (“at work”). ἕως ( heōs), in turn, signals a temporal shift to a new situation. Obviously, wickedness continues to operate at/during the time the man of lawlessness appears (cf vv 2-3). Since 2, 3, and 4 are shared characteristics on both sides of the point of transition, the primary difference between the two must be “hidden power” versus “non-hidden power” (cf Vincent: “only it must work in secret, until”). However, what does it actually mean for “the non-hidden power of lawlessness to be at work”? What is the opposite of “hidden power”? If “hidden power” operates until the man of lawlessness is revealed, and at that point stops operating; and yet wickedness is still operating, then what is the qualitative difference? Wickedness obviously already finds visible/open expression now in some sense! If, however, as the NAC suggests (see NAC [1 and 2 Th], 241), “power” is to be understood as personal in nature, ie, the spiritual forces/powers behind wickedness in this age, then the meaning here is that they are operating in an unexposed/invisible way now, and will operate in an open/visible/exposed/more blatant way at that time (cf vv 3-4). This seems to match (1) the immediate context (note the “revealed” language throughout this section, and the blatancy and public nature of the event in v 4; cf also κατ’ ἐνέργειαν [ kat’ energeian] in v 9); (2) Paul’s teaching elsewhere (see, eg, Eph 2:2: “the spirit at work [ἐνεργοῦντος ( energountos)] in the sons of disobedience”; cf Eph 6); and (3) the close relationship between empire, king, and principalities/powers assumed throughout Scripture (see, eg, Is 24:21-22; Dn 10; Eph 6; Col 1:16; Re 12-13). At present, the powers of the air exercise their evil influence over the nations invisibly and in secret (“visible and invisible, whether thrones or powers or rulers or authorities” [Col 1:16]). Apparently, when the Anti-Christ rises to power, Satan and the other powers of darkness will in some sense operate and exert their influence “openly.” Whatever this may or may not look like in addition to what Paul describes in vv 3-4 (cf Re 12-14), we must put on the “full armor of God,” so that we may stand when the “day of evil” comes (Eph 6:13)! In light of these things, I have used “unmasked” in translation here to signal (1) personal power; (2) deceitful intent on the part of the “hidden power”; and (3) exposure/no longer hidden.+2:7Or the one who is holding sway. Maintaining consistency in translation with v 6, according to the interpretation adopted here (cf BDAG, 532, sv κατέχω 1.c.; NAC [2 Th], 241). Cf Re 17.+2:7Cf Dn 10:12-14, 10:20-11:1; Re 7:2-4.+2:8Cf Ps 33:6; Is 11:4, 31:8; Dn 8:25; Zc 14:12-15; Re 19:11-21.+2:8Lit through the appearance of the coming of him. The second genitive has been translated as a subjective genitive.+2:9Lit of whom the coming is according to the working of Satan. ME. Cf UBSHS (2 Th), 175. The man of wickedness is the antecedent here. Cf Dn 8; Re 13:11-16.+2:9In certain contexts, δύναμις ( dunamis) approximates ἐξουσία ( exousia) in meaning (see NET Bible Notes, Rm 1:4). Cf Re 13:5-8.+2:9Lit with all/full/every sort of power and signs and wonders of falsehood. ἐν ( en) here is interpreted as signaling accompanying circumstance (“accompanied by,” or “with”; see, eg, L-N, 89.80), and/or possibly means (see LSGNT Notes, 2 Th 2:9); cf ESS (2 Th), 219. Accompanying circumstance and/or means is signaled here in translation through participles. All power may mean power in the highest degree (“full” power), or power of “every kind,” or both. It is difficult to know which elements are being modified by “all,” since the first word in the series (“power”) is singular, while the other two words are plural, and none of the three are articular (for a brief discussion, see UBSHS [2 Th], 175; cf ESS [2 Th], 220). The meaning is clear enough whatever the case.+2:10In this context, ἀπόλλυμι ( apollumi) is referring to eternal ruin/punishment in Gehenna (note the infinitive phrase: “so that they might be saved”; cf Mt 10:20; 2 Th 1:9; Re 13:11-17, 14:9-11). Therefore, I’ve translated it here in a way similar to the translation at Mt 10:20. It does not refer to the annihilation of the wicked.+2:10Lit because they did not accept the love of the truth for them to be saved. ME. Cf CJB. Obviously, by this point, there is no longer opportunity for these people to be saved.+2:11Lit working of deception. This is the same word that is used in v 9 above: “according to the working/power/activity of Satan.”+2:11Cf 2 Ch 18:17-22.+2:11Possibly an allusion to Is 28:15 (LXX).+2:13Possibly an allusion to Lv 23:17. Lv 23:10-11 is prophetic with regard to the Messiah (cf 1 Co 15:4, 20-23), and Lv 23:15-21 is prophetic with regard to those in the Messiah, both Jew and Gentile (note the two leavened loaves in Lv 23:17; the risen Messiah accepts us despite our sinful condition, cleansing us through the Spirit in preparation for the Day we will be raised to life with him; cf Ac 2, 10-11).+2:13Cf Lv 23:15-21; Ac 2, 10-11, 15:8-14.+2:13Lit in/with/by sanctification of the Spirit and faith of [in] the truth. ME (see BDAG, 9, sv ἁγιάζω 1; Ibid, 10, sv ἁγιασμός). ἐν ( en) here is interpreted as a marker of attendant circumstance and/or time (see, eg, BDAG, 329, sv 7, 10; L-N, 67.33, 89.80). This is reflected in the translation. Cf Alford et al in ESS (1 and 2 Th), 229.+2:13Cf Ac 10:44-45, 15:7-14; 1 Co 2:4; Eph 1:13.+2:14Lit to which.+2:14Or called, or invited.+2:14Cf 1 Th 2:12, 3:11-13, 4:3-8, 5:4-9, 5:23-24; 2 Th 1:5, 11-12.+2:15Cf 1 Th 3:8.+2:15Lit the traditions you were taught. MH (see BDAG, 763, sv παράδοσις 2; ESS [1 and 2 Th], 233; UBSHS [2 Th], 763).+2:15Lit by word. ME. Cf ISV, NET, NIV, TEV.+2:16Lit gave eternal encouragement. Following the interpretation of Ernest Best in translation here (see ESS [1 and 2 Th], 235; UBSHS [2 Th], 186). Cf Rm 8:16-17, Rm 8:31-39, Tit 1:2, Tit 3:7; Heb 12:1-3.+2:16This is a more literal rendering of αἰώνιος ( aiōnios). See UBSHS (Jn), 88.+2:16Lit good. ME (see BDAG, 4, sv ἀγαθός 2.a.β).+2:16Cf Rm 8:16-25, 8:31-39; 1 Co 15:19-23; Tit 1:2, 3:7; Heb 12:1-3.+2:16Lit by grace/gift. Cf Ac 15:11; Rm 3:24, 4:16, 5:2, 5:15, 11:6; Ga 1:6; Eph 1:6-7, 2:8.+2:17Lit encourage your hearts. ME(H) (see notes at Mk 3:5; UBSHS [2 Th], 187). Cf 1 Th 3:13; Eph 3:14-19.+2:17Lit strengthen you in every good work and deed. ME (see UBSHS [2 Th], 188). Cf TEV.