Section 1:3–12

Jesus Christ will return and will reward his people as they deserve

This section begins the main part of Paul’s second letter to the Thessalonians. Paul thanked God that the Thessalonian believers were still believing firmly in Jesus even though people were persecuting them. He also prayed that everyone would see that the Thessalonian believers were behaving in a manner that would please Jesus Christ when he returns.

Paragraph 1:3–4

Paul thanked God because the faith and love of the Thessalonians was increasing.

1:3a

We are obligated to thank God: It is possible that a literal translation of this part of the verse may sound as if Paul were saying that he and his companions did not yet thank God, but they ought to. If your translation could be misunderstood in this way, you could translate it:

We thank God constantly for you because we are obligated to do this.

brothers: This term was frequently used in the New Testament to refer to fellow Christians, showing that Christians are like brothers and sisters in the family of God. It is better to use a general term that includes both elder and younger siblings, male and female, if you can, rather than a more specific term. In some languages, when the word brothers is used, as in the case of the word “father” (see the note on 1:1c), it is necessary to say whose brother is being spoken of. If this is true in your language you should use “our^(excl) .”

1:3b

as is fitting: This further emphasizes 1:3a. Paul was emphasizing that thanking God for the Thessalonians was the fitting thing for him and his companions to do.

1:3c

your faith: It may be more natural in your language to change the noun faith into a verb such as “to believe in” or “to trust in.” The Lord Jesus was the one in whom they believed or trusted. It was not just that they believed that he existed, but that he was also their Lord.

is growing more and more: It is God who caused them to believe more and more.

1:3d

is increasing: Probably there is little difference in meaning between the verbs translated as “is growing more and more” and is increasing. Paul was probably using this repetition to show that what he was saying was important. If using two different verbs in your language is not possible or would cause your readers to misunderstand, you could use the same verb in both parts of the verse.

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Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0

All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible. BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

2:6a

And you know what is now restraining him: In Greek it is not clear which word nun (now) is connected to. There are two possibilities:

(1) It goes with the expression to katechon, “the restraining/holding-back (thing).”

(Berean Standard Bible, Good News Translation, God’s Word, New American Standard Bible, SSA)

(2) It goes with the verb oida, “to know.” For example:

And now you know what is holding him back. (New International Version (2011 Revision))

(King James Version, New English Bible, Contemporary English Version, New Century Version)

It is recommended that you follow the first option (1).

what is now restraining him: As mentioned above, the Greek is literally “the restraining (thing).” Paul did not explain what was holding back or restraining the Wicked Person (“man of lawlessness”). The point is that something was preventing the Wicked Person (“man of lawlessness”) from appearing before the proper time (2:6b). (For some suggestions about who or what is holding him back, see Marshall, pp. 197–200; Bruce, pp. 171–172; or Best, pp. 296–301.)

The Greek text also does not say what is being held back. Some English versions make clear that this is referring to the man of lawlessness by saying:

restraining him (Berean Standard Bible, English Standard Version, New Revised Standard Version)

The Greek also does not say what the man of lawlessness is being restrained from doing. The next part of this verse makes it clear that he is being held back from appearing before “the proper time.”

2:6b

so that: This indicates the purpose of 2:6a.

he may be revealed: See the note on 2:3d. The Greek (like many English versions) again uses a passive here, but it does not imply that someone else (for example, the devil) caused him to appear. So if you cannot use a passive in your translation, you should use an active verb. For example:

he may appear

at the proper time: That is, at the time that God decides is right.

© 2002 by SIL International®

Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0

All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible. BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

3:9a

Not that we lack this right: The whole clause contains two negatives, which, added together, make a positive statement. So it means “we do have the right.” If you do not use double negatives in this way in your language, you could translate this clause as a positive statement, as in the second Meaning Line in the Display.

this right: In Greek this part of the verse is just exousian, “authority/right.” Some versions specify what right Paul is referring to. For example:

a right to receive support (God’s Word)

Versions add such phrases in order to make it clear that Paul was talking about the right to expect food from them. This is because, as preachers and workers for the gospel, they had the right to be paid for their work or be supported with food. (See 1 Corinthians 9:1–18 for a fuller explanation of their right to receive support.)

3:9b

but we wanted to offer ourselves as an example for you to imitate: This is the positive purpose for which they worked so hard to pay for their food: so that they would be an example for the Thessalonians to follow. It balances the negative purpose in 3:8c. In both cases, the main clause that these purpose clauses are connected to is 3:8b.

3:10a

For: The Greek word gar, which the Berean Standard Bible translates as For, indicates that 3:10a gives further grounds for Paul’s command in 3:6: “keep away from every brother who is idle…”

we gave you this command: This expression in the Berean Standard Bible translates two words in Greek, the pronoun touto (this) and the verb paraggellō, which means “to give orders.” In other words, literally “we were commanding this.” Paul and his companions gave the Thessalonians commands or teachings to tell them how they should behave as Christians. One of these commands was the rule/command in 3:10b. The form of the verb in Greek suggests that Paul had repeated this command several times.

3:10b

If anyone is unwilling to work, he shall not eat: This was probably a well-known saying/proverb. The Berean Standard Bible indicates this by putting quotation marks around the expression.

anyone: In Greek the word here is tis, which means “anyone, male or female.” While some English versions say “any man,” this not restricted to males.

is unwilling to work: This phrase means “refuses to work.” Paul was not referring to people who were unable to work because they were sick or disabled in some way.

he shall not eat: This phrase means “people should not give him anything to eat” or “he should not expect people to feed him.”

Paragraph 3:11–13

3:11a

Yet: In the Greek, this sentence begins with the conjunction gar, which introduces a reason for the command in 3:6, that is, for the Thessalonians to avoid those who were lazy. Most English versions translate it as “for.” The Berean Standard Bible and New Living Translation (2004 Revision) translate it as Yet to suggest that Paul is saying that even though he had given this command, some of the Thessalonians were nevertheless not working. Some English versions do not translate this conjunction. Introduce this verse in a natural way in your language.

we hear that some of you are leading undisciplined lives and accomplishing nothing: Probably the laziness among believers was the reason why Paul mentioned this subject in this second letter to the Thessalonians, although he had already spoken about the problem in 1 Thessalonians 2:6–9, 4:11–12, 5:14. What Paul had feared might happen had actually happened and some believers had stopped work. See the notes on 1 Thessalonians 4:11c and 5:14a.

we hear: Paul did not say who had brought him the report that some of the Thessalonians were idle. So you should try to keep your translation as general as possible here.

that some of you are leading undisciplined lives: Paul used the same term for undisciplined as in 3:6b. You should translate it in the same way here.

3:11b

and accomplishing nothing but being busybodies: There is a play on words in the Greek here, which says “not working, but working around.” They themselves were not working, but they were interfering with other people’s work in a way that prevented those people from doing their own work properly. Some English versions have managed to retain a play on words. For example:

They are not busy; they are busybodies. (New International Version (2011 Revision))

However, this will not be possible in all languages. It is more important that you translate the correct meaning.

3:12a

We command and urge such people: The Greek verb parakaleō, which the Berean Standard Bible translates as urge, can mean “encourage,” “persuade,” or “exhort.” Paul was not just commanding the lazy Christians, he was urging them to behave in a way that would please the Lord Jesus Christ.

by our Lord Jesus Christ: Clearly these words were meant to strengthen Paul’s command. There are two possible meanings:

(1) It means the same as “in the name of the Lord Jesus Christ,” that is, by the authority of the Lord Jesus Christ. It therefore has the same meaning as in 3:6a.

(Good News Translation, Revised English Bible, New Living Translation (2004 Revision))

(2) It means the same as the common expression “in Christ,” that is, Paul was commanding them because they (Paul and the Thessalonian believers) were united to Christ, part of his family.

It is recommended that you follow the first option (1).

3:12b

to begin working quietly: In Greek this is literally “with quietness/orderliness working.” The meaning is “to start behaving in an orderly and obedient way.” Specifically it means to stop stirring up trouble. It is the opposite of being a busybody (3:11b).

to earn their own living: This is the opposite of being idle (3:11a and 3:11b).

living: This is the same Greek word, artos, that the Berean Standard Bible and many other versions translate as “food” in 3:8a. It would be appropriate to translate it “food” in this verse too.

General Comment on 3:12

In some languages, it is better to use direct speech for a command. One way to do this here would be:

In the name of the Lord Jesus Christ, we command and urge people like this, “Become organized and start working to earn money to buy the food you need.”

3:13

But as for you: These words contrast the idle people of 3:11 with most of the Thessalonian believers. Most of them were not lazy. In some languages, it may be necessary to use a word such as But at the beginning of the verse to show this contrast.

brothers: See the note on 1:3a.

do not grow weary in well-doing: In the context it seems that Paul was telling the Thessalonians to continue to behave in a right way by working hard and not becoming idle.

Paragraph 3:14–15

Paul told the rest of the believers to avoid anyone who refused to obey his instruction not to be lazy. In this way he hoped to cause these lazy believers to change their ways. But he warned the Thessalonians not to treat these people as enemies.

3:14a

Take note of: This probably means that, in some way, the leaders of the Thessalonian believers should make the rest of the congregation aware that this brother was disobedient.

3:14b

anyone who does not obey the instructions we have given in this letter: This could refer to any command that Paul wrote in this letter. But in the immediate context, it refers to his instruction to undisciplined believers to start working again.

3:14c

Do not associate with him: The Thessalonian believers were not to mix with this person, that is, they should avoid him. Although the Greek verb used here is different from that used in 3:6b, the meaning is similar. Translate this as naturally as you can. In this context this could mean that the believers should not speak to him or eat with him.

3:14d

so that he may be ashamed: The purpose of the command in 3:14a–c was not to punish the disobedient believer but to cause him to be ashamed so that he would repent and change the way he was behaving.

3:15a

Yet: Although the Thessalonians were to obey the command in 3:14b–c, they were not to do so in a harsh way that would perhaps make the person leave the fellowship.

do not regard him as an enemy: Although the believers were not to associate with this person, they were not to consider him as if he were an enemy who was against them.

3:15b

but: In 3:15a, Paul told the Thessalonians how they should not behave toward a disobedient believer. In this part of the verse he gave a contrast and told them how they should behave.

warn him as a brother: The Greek verb noutheteō, which the Berean Standard Bible translates as warn, is the same verb that Paul used in 1 Thessalonians 5:14a. You should also use the same verb here as you did in 1 Thessalonians 5:14a. Paul was giving the same command here as he had already given in his first letter.

as a brother: By using this expression, Paul was emphasizing that this person was still a believer, still part of God’s family. He was certainly not an “enemy,” and so the Thessalonians should not treat him as one.

Section 3:16–18

Paul prayed for the Thessalonians and greeted them

Paul prayed a final blessing for the Thessalonians. He prayed that Christ would cause their lives to go well. He then signed the letter in his own handwriting.

Paragraph 3:16

The commentators all agree that Paul finished the main part of the letter at 3:15 and was giving his closing greetings in 3:16–18.

3:16a

Now may the Lord of peace Himself: The Greek word autos (Himself) is often used to emphasize something. However, that is not true in this verse. It is just the usual opening for a prayer in Greek that asks God to do something for someone. See the notes on 2:16a.

the Lord of peace: Paul used a similar expression, “God of peace,” in 1 Thessalonians 5:23a. Here, however, the majority of commentators agree that the expression Lord of peace refers to Jesus, not God. This phrase therefore means that the Lord Jesus is the source of peace, that is, he is the one who causes people to be peaceful.

peace: As in 1 Thessalonians 5:23a, most commentators agree that Paul was using the Greek word eirēnē (peace) here as he would have used the Hebrew word šalom. He therefore meant all the blessings, physical and spiritual, that God gives to his people.

3:16b

in every way: There are two ways to understand this phrase:

(1) It means in every way and it refers to the ways the Lord can cause people to be peaceful. This is the most usual way to understand the phrase.

(Berean Standard Bible, New International Version (2011 Revision), Revised Standard Version, Good News Translation, NET Bible, Revised English Bible, God’s Word, King James Version, New Century Version, New Jerusalem Bible)

(2) It means “in every circumstance.”

(SSA, New Living Translation (2004 Revision), New American Standard Bible)

It is recommended that you follow the first option (1).

3:16c

The Lord be with all of you: This is the second thing Paul prayed for the Thessalonians, that the Lord would be with every one of them.

Lord: This refers to the Lord Jesus, as in 3:16a.

Paragraph 3:17

3:17a–b

This greeting is in my own hand—Paul. This is my mark in every letter; it is the way I write: Paul usually dictated his letters (that is, he spoke aloud what he wanted to say) so that another person could write them down for him (One cannot be sure why Paul dictated his letters to a secretary, since it is clear that he was an educated man who could read and write both Greek and Hebrew. Paul may have had poor eyesight. No one knows for sure. What Paul seems to be saying in 3:17 is, “I, Paul, am writing this greeting with my own hand, and not by means of a secretary. This is a distinctive sign to show you that this letter is from me, Paul, and not from someone else pretending to be me. I do the same with all my letters, so that if you receive a letter without these last few words written by me, you may know that it does not come from me. That is the way I write my letters.”). However, he would often take the pen at some point to write the final part of the letter himself, presumably as a proof that it was really from him (Why was Paul afraid that someone else would write a letter that claimed to be from him? Or if he was not afraid of that, why did he write the end of this letter with his own hand? In the context, Paul has just emphasized a warning to disobedient and lazy believers. Therefore he may want to show that this letter has also come from the same person who wrote the first letter (1 Thessalonians), which they would have with them still. If they believed the first letter came from him, they would then be able to compare the handwriting of the end of each letter and see that they were the same.) See also 1 Corinthians 16:21; Galatians 6:11; Colossians 4:18. It is not clear how much of the letter Paul wrote, so you should avoid being too specific. (Which words did Paul himself write? Below are three main points of view on this:(1) Paul wrote the last few words (3:17 and 3:18) in his own handwriting.(2) Paul wrote the words of 3:17 in his own handwriting. He emphasizes that the Thessalonians should be able to recognize his own handwriting (New Jerusalem Bible, Revised English Bible). However this opinion puts too much emphasis on their ability to recognize the handwriting. It is more important to emphasize his statement that he wrote the end of all his letters by himself to show that they were truly from him.(3) Paul wrote (in his own handwriting) only the word “Paul,” or the words “Greetings from Paul” (Good News Translation). This view emphasizes that the signature was truly Paul’s writing. This is not likely to be what Paul really meant, since this is not the way he ended the first letter (1 Thessalonians). However, in two later letters (1 Corinthians 16:21 and Colossians 4:18), he wrote “the greeting of Paul with my hand.” He also wrote Philemon 19 with his own hand. He did not write his signature as the last word in his letters, as people do today. In that time, someone would know that a letter was from him usually because his name was written in the first line of the letter. But in this case, it was in the handwriting of his secretary.)

Paragraph 3:18

3:18

The grace of our Lord Jesus Christ be with all of you: Paul ended all his letters with a form of blessing. The form varies from letter to letter. See the note on 1 Thessalonians 5:28. Notice that there is one difference between the text there and the text in this verse. There Paul said “you.” Here he said “all of you.” Both pronouns are plural.

Several English versions include the word “Amen” at the end of the letter. This word is found in some ancient manuscripts. However, it is recommended that you not include this word in your translation, as it is not found in the manuscripts that scholars consider most reliable.

number=”1″ style=”c” sid=”1TH 1

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All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible. BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

1:4a

That is why: 1:4 refers back to the contents of 1:3c–d and is the result of it, that is, Paul and his companions could boast about the Thessalonians because their faith and love were increasing.

we: Here we is emphatic in the Greek. The commentators do not agree about why Paul used an emphatic pronoun here, but it was probably to emphasize that this was something unusual, that is, that Paul and his companions did not usually boast, but in this case they did.

boast: Boasting in English is usually considered something negative, but here Paul was speaking of the legitimate pride he had in the Thessalonians, as a father would be proud of his children. The verb boast here does not mean “to be proud” but “to speak proudly about.”

among God’s churches: See the notes on 1:1b above and on 1 Thessalonians 2:14a. This could include the believers in Berea, Athens, Corinth (where Paul preached after leaving Thessalonica), and other places that Paul had visited.

1:4b

about: This word introduces the things about which Paul was boasting.

your perseverance: This means that the Thessalonians remained steadfast and did not give up when they were persecuted.

in the face of all the persecution: People were persecuting the Thessalonians because they were following Christ.

and affliction: The commentators do not agree about the meaning of the Greek noun thlipsis, which the Berean Standard Bible translates as affliction. There are two main possibilities:

(1) It means almost the same as “persecutions.” Then affliction is a more general term for the sort of sufferings that people were causing for the Thessalonians.

(2) It refers to suffering in a general way and includes problems such as hunger and poverty, which are not necessarily caused by people opposed to Christ.

It is recommended that you follow the first option (1).

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Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0

All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible. BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

2:7a

For: Although the Berean Standard Bible has translated the Greek word gar as For here, it does not in this verse indicate a reason for the previous verse. Rather, it shows that this verse re-states and further explains the previous verse. Other English versions either use “for” or omit the connection. Another way to make the connection explicit would be to say:

that is

the mystery of lawlessness is already at work: The phrase the mystery of lawlessness is both difficult to understand and to translate. In the context Paul seemed to be saying that the devil is secretly causing trouble in the world by influencing people to oppose God’s laws. He is doing this to prepare the world for the arrival of the man of lawlessness. The Display shows a couple of ways to translate this meaning.

lawlessness: This is the same word as occurs in the expression “the man of lawlessness.” See the note on 2:3c.

2:7b

the one who now restrains it: The Greek phrase here contrasts with the similar one in 2:6a. In 2:6a, the Greek says tokatechon (neuter), which means “the (thing) holding back.” However, here the Greek says: hokatechōn (masculine), that is, “the (person) holding back.” Paul implied that there is a personal being (spirit or human) behind/supporting the power that is holding back the Wicked Person (“man of lawlessness”). He was not specific about who that person would be, and you should not make your translation too specific. However, you should try to indicate the difference between this verse and 2:6a.

it: As in 2:6a, the Greek does not say what is being held back. There are two possibilities:

(1) Paul meant that the secret power of lawlessness is being held back. Versions that follow this interpretation supply the pronoun “it.”

(Berean Standard Bible, English Standard Version God’s Word, New Century Version, New International Version (2011 Revision), New Jerusalem Bible, New Living Translation (2004 Revision), Revised Standard Version)

(2) Paul meant that it is the man of lawlessness whom someone is holding back. Versions that follow this interpretation supply the pronoun “him,” as in 2:6a.

(Contemporary English Version, NET Bible, SSA)

It is recommended that you follow the first interpretation (1), as it is more likely that 2:7b refers to what immediately precedes it than to something farther away.

will continue: The Greek of 2:7b–c lacks a main verb, so every translator is forced to supply a verb (or reorganize the structure of the verse) in order to provide a grammatical sentence. The Berean Standard Bible therefore includes will continue as the implied information here. You will probably need to include similar implied information in your translation to make sense of the sentence.

2:7c

until he is taken out of the way: Paul did not say how the one who is holding back lawlessness in the world will be removed or who will remove him. If possible, use a passive in your translation rather than saying who will remove this person. If you need to use an active verb you should say:

until God removes him

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Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0

All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible. BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

Paragraph 1:5–10

It is a good idea to start a new paragraph here, because Paul was teaching about a different theme: God’s judgment. Throughout 1:5–10, Paul talked repeatedly about two related ideas:

(a) that the Thessalonian believers were suffering because non-Christians were persecuting them;

(b) that God would do what was right and just.

1:5a

All this is clear evidence of God’s righteous judgment: In other places in Scripture, God says that, at the end of the world, he will judge everyone. Those who are evil will be punished and those who are righteous will be rewarded. The fact that people such as the Thessalonians endured persecution yet remained faithful to God clearly shows that God’s future judgment will be just/right. It is just/fair that God will judge and reward believers who have been persecuted and yet have remained faithful. It is also just/fair that God will judge and punish those who have persecuted them.

All this is clear evidence: The words All this is are not in the Greek text. However, the Berean Standard Bible has added them to make it clear that 1:5 is connected to 1:4.

evidence: This refers to how the Thessalonian believers had trusted in Christ and persevered even though people were persecuting them. Here are some other ways to translate this:

All of this proves (Good News Translation)
-or-
It all shows (New Jerusalem Bible)

God’s righteous judgment: Paul was saying that God will judge everyone fairly and justly and in the way they deserve to be judged.

1:5b

And so you will be counted worthy of the kingdom of God: The Greek word eis, which the Berean Standard Bible translates And so, can have two different interpretations:

(1) It indicates the result of what Paul had just said. (Berean Standard Bible, New International Version (2011 Revision), Good News Translation)

(2) It indicates the purpose of what Paul had just said. (Revised Standard Version, NET Bible, New American Standard Bible, New Jerusalem Bible, King James Version)

Either of these options is possible, and it is not always easy to tell which option English versions follow. The Display follows the first option (1), and this is assumed in the note that follows.

There is a second problem with this part of the verse. Commentators do not agree about whether 1:5b connects back to 1:5a or 1:4b. So there are two possibilities:

(1) It connects to 1:4b. Paul was saying that their enduring persecution patiently would result in God declaring that they were worthy to enter his kingdom.

(2) It connects to 1:5a. Paul was saying that God’s righteous judgment would result in him declaring that they were worthy to enter his kingdom.

Most English versions are ambiguous, so if possible, you should not express the connection explicitly. If it is necessary in your language to be explicit, it is recommended that you follow the first option (1). You could say:

The result of this suffering will be that God will declare that you are worthy of his kingdom.

the kingdom of God: In this context, this does not refer to a geographical region, but to God’s rule over his people. To be worthy of the kingdom of God therefore means “to be worthy to be part of the people over whom God rules.”

1:5c

for which you are suffering: The Thessalonians were committed to God, and he ruled their lives. It was because of this that they were being persecuted.

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All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible. BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

2:8a

And then: Paul used the Greek word tote (then) to emphasize that the Wicked Person (“man of lawlessness”) cannot be revealed until after the events of 2:7.

the lawless one will be revealed: As in 2:3d and 2:6b, do not try to show who will cause the Wicked Person (“man of lawlessness”) to be revealed. See the notes on those verses.

2:8b

whom the Lord Jesus will slay with the breath of His mouth: A literal translation of 2:8b–c could give the impression that Paul was saying that the Lord Jesus would destroy the Wicked Person (“man of lawlessness”) as soon as he appeared. You need to make it clear in your translation that Jesus will not destroy him until after all the events of 2:9–12 have occurred. It is then that Jesus will return and destroy the Wicked Person (“man of lawlessness”).

the Lord Jesus: There is a textual problem with this part of the verse:

(1) Some Greek manuscripts say the Lord Jesus.

(Berean Standard Bible, New International Version (2011 Revision), Good News Translation, Revised Standard Version, God’s Word, Revised English Bible, Contemporary English Version, New Century Version, New Living Translation (2004 Revision), SSA)

(2) Other Greek manuscripts simply say “the Lord”

(King James Version, New American Standard Bible, New Jerusalem Bible, NET Bible)

Obviously there is no difference in meaning between these two. It is recommended that you follow the first option (1), as it has the support of most English versions as well as making clear that Paul was referring to the Lord Jesus here rather than the Lord God.

slay: The Greek anaireō here means “take away, destroy, kill.” In this context it does not mean total destruction but being condemned to everlasting punishment.

with the breath of His mouth: Paul may have been thinking of Isaiah 11:4 here, as the language is very similar. There are three ways to understand this expression:

(1) It is a metaphor that means that Jesus will simply speak a command and the man of lawlessness will be destroyed. For example:

the Lord Jesus will destroy him by what he says (God’s Word)

(God’s Word, SSA)

(2) It is a metaphor that emphasizes how easily Jesus will destroy the man of lawlessness, that is, he will destroy him as easily as simply blowing on him.

(3) It is not a metaphor but is meant literally: Jesus will destroy the man of lawlessness by simply blowing on him. For example:

the Lord Jesus will kill him simply by breathing on him (Contemporary English Version)

(Contemporary English Version)

The majority of commentators agree that this is a metaphor. Most English versions translate it literally. If you decide to explain the meaning, the first option (1) is recommended because it fits well with many other scriptures that speak of things happening because God or Jesus spoke (for example, creation).

2:8c

The two clauses 2:8b and 2:8c show parallel ideas.

and annihilate: In this context the Greek verb katagreō, which the Berean Standard Bible translates as annihilate, means “to abolish, render powerless.”

by the majesty of His arrival: That is, “by the manifestation of his coming.”

majesty: This Greek word, epiphaneia, can mean one of two things in this context:

(1) It means “the outward show that accompanies the appearance.” Versions that follow this meaning use an English word such as majesty.

(Berean Standard Bible, New International Version (2011 Revision), Good News Translation, King James Version, Revised English Bible, New Living Translation (2004 Revision), Contemporary English Version, New Century Version)

(2) It simply means “appearing” and therefore means more or less the same thing as the next noun in the verse, parousia, which the Berean Standard Bible has translated as “arrival.”

(NET Bible, God’s Word, New Revised Standard Version, New American Standard Bible, SSA)

It is recommended that you follow the first option (1).

© 2002 by SIL International®

Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0

All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible. BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

1:6a

After all: In Greek, this verse begins with eiper, which means “since.” The Berean Standard Bible translates this term as After all. As the majority of commentators agree, this word connects the first clause in 1:6, “it is only right for God,” to the end of 1:5. It provides the basis for what Paul said in 1:5b–c. Some translations have left this connection implicit.

it is only right for God: The rest of the sentence (1:6–7a), as all versions express or imply, states how God would show that he was just, that is, he would pay back trouble to those who troubled the Thessalonians and he would relieve those who were being troubled.

1:6b

to repay with affliction those who afflict you: The first way God would show that he was just was by causing those who troubled the Thessalonians to suffer the same troubles/trials as they had caused the Thessalonians. Paul made this clear by using two related words (both translated as forms of the word affliction in the Berean Standard Bible). The Greek word that the Berean Standard Bible translates affliction in the expression repay with affliction is the same word as was translated “affliction” in 1:4b.

© 2002 by SIL International®

Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0

All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible. BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.