translation_id: net-engnet

label: NET translator note

text: Or perhaps “return” (cf. CEV).


text: Grk “our gathering with him.”


text: Grk “brothers.” See note on the phrase “brothers and sisters” in 1:3 .


text: Or “quickly, soon.”


text: Grk “as through us.”


text: Grk “for unless the rebellion comes first.” The clause about “the day” is understood from v. 2 .


label: NET textual note

text: Most mss (A D F G Ψ Ï lat sy) read ἁμαρτίας ( Jamartia" , “of sin”) here, but several important mss ( א B 0278 6 81 1739 1881 al co) read ἀνομίας ( anomia" , “of lawlessness”). Although external support for ἁμαρτίας is broader, the generally earlier and better witnesses are on the side of ἀνομίας . Internally, since ἁμαρτία ( Jamartia , “sin”) occurs nearly ten times as often as ἀνομία ( anomia , “lawlessness”) in the corpus Paulinum , scribes would be expected to change the text to the more familiar term. At the same time, the mention of ἀνομία in v. 7 and ὁ ἄνομος ( Jo anomo" , “the lawless one”) in v. 8 , both of which look back to v. 3 , may have prompted scribes to change the text toward ἀνομίας . The internal evidence is thus fairly evenly balanced. Although a decision is difficult, ἀνομίας has slightly greater probability of authenticity than ἁμαρτίας .


text: Or “the one destined for destruction.”


text: 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.


text: Grk “that he is God.”


text: Grk “You do remember, don’t you?”


text: Grk “and now,” but this shows the logical result of his previous teaching.


text: Grk “the thing that restrains.”


text: 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”).


text: 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.


text: places ᾿Ιησοῦς in brackets, indicating some doubts as to its authenticity.


text: 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.


text: Grk “every miracle.”


text: Grk “deception for/toward.”


text: Grk “they did not accept the love of the truth.”


text: Grk “and for this reason.”


text: Grk “a working of error.”


text: Grk “that.” A new sentence was started here in the translation for stylistic reasons.


text: 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”).


text: ‡ 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.


text: Grk “to which,” referring to the main idea of v. 13 .


text: Grk “that you were taught whether by word or by letter of ours.”


text: Grk simply “strengthen,” with the object understood from the preceding.


text: Grk “every good work and word.”