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                       SECOND THESSALONIANS
                    FROM CORINTH A.D. 50 OR 51

                      BY WAY OF INTRODUCTION

        It is plain that First Thessalonians did not settle all
the difficulties in Thessalonica. With some there was precisely
the opposite result. There was some opposition to Paul's
authority and even defiance. So Paul repeats his "command" for
discipline ( 2Th 3:6 ) as he had done when with them ( 3:10 ). He
makes this Epistle a test of obedience ( 3:14 ) and finds it
necessary to warn the Thessalonians against the zeal of some
deceivers who even invent epistles in Paul's name to carry their
point in the church ( 2:1f. ), an early instance of
pseudepigraphic "Pauline" epistles, but not for a "pious"
purpose. Paul's keen resentment against the practise should make
us slow to accept the pseudepigraphic theory about other Pauline
Epistles. He calls attention to his own signature at the close of
each genuine letter. As a rule he dictated the epistle, but
signed it with his own hand ( 3:17 ). Paul writes to calm
excitement (Ellicott) and to make it plain that he had not said
that the Second Coming was to be right away.

        This Epistle is a bit sharper in tone than the First and
also briefer. It has been suggested that there were two churches
in Thessalonica, a Gentile Church to which First Thessalonians
was sent, and a Jewish Church to which Second Thessalonians was
addressed. There is no real evidence for such a gratuitous
hypothesis. It assumes a difficulty about his sending a second
letter to the same church that does not exist. The bearer of the
first letter brought back news that made a second necessary. It
was probably sent within the same year as the first.

經文:

帖撒羅尼迦後書 1:1-1:1

註釋:

 {Paul, etc.} (Paulos, etc.). This address or superscription
is identical with that in  1Th 1:1  save that our (h(886d)(936e)) is
added after {Father} (patri).

經文:

帖撒羅尼迦後書 1:2-1:2

註釋:

 {From God the Father and the Lord Jesus Christ} (apo theou
patros kai Kuriou I(8873)ou Christou). These words are not genuine
in  1Th 1:1 , but are here and they appear in all the other
Pauline Epistles. Note absence of article both after en and
apo, though both God and Lord Jesus Christ are definite. In
both cases Jesus Christ is put on a par with God, though not
identical. See on 氣Th 1:1| for discussion of words, but note
difference between en, in the sphere of, by the power of, and
apo, from, as the fountain head and source of grace and peace.

經文:

帖撒羅尼迦後書 1:3-1:3

註釋:

 {We are bound} (opheilomen). Paul feels a sense of
obligation to keep on giving thanks to God (eucharistein t(9369)
the(9369), present infinitive with dative case) because of God's
continued blessings on the Thessalonians. He uses the same idiom
again in  2:13  and nowhere else in his thanksgivings. It is not
necessity (dei) that Paul here notes, but a sense of personal
obligation as in  1Jo 2:6  (Milligan). {Even as it is meet}
(kath(9373) axion estin). Opheilomen points to the divine,
axion to the human side of the obligation (Lightfoot), perhaps
to cheer the fainthearted in a possible letter to him in reply to
Paul's First Thessalonian epistle (Milligan). This adjective
axios is from ag(935c), to drag down the scales, and so weighty,
worthy, worthwhile, old word and appropriate here. {For that your
faith groweth exceedingly} (hoti huperauxanei h(8820)pistis hum(936e)).
Causal use of hoti referring to the obligation stated in
opheilomen. The verb huperauxan(935c) is one of Paul's frequent
compounds in huper (huper-bain(935c),  1Th 4:6 ; huper-ek-tein(935c),
 2Co 10:14 ; huper-en-tugchan(935c),  Ro 8:26 ; huper-nika(935c),  Ro
8:37 ; huper-pleonaz(935c),  1Ti 1:14 ) and occurs only here in N.T.
and rare elsewhere (Galen, Dio Cass.). Figure of the tree of
faith growing above (huper) measure. Cf. parable of Jesus about
faith-like a grain of mustard seed ( Mt 13:31f. ). {Aboundeth}
(pleonazei). Same verb in  1Th 3:12 , here a fulfilment of the
prayer made there. Milligan finds _diffusive_ growth of love in
this word because of "each one" (henos hekastou). Frame finds
in this fulfilment of the prayer of  1Th 3:12  one proof that II
Thessalonians is later than I Thessalonians.

經文:

帖撒羅尼迦後書 1:4-1:4

註釋:

 2Co
8:1-15 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Co
8' or engs='2Co
8'
經文:

帖撒羅尼迦後書 1:5-1:5

註釋:

 {A manifest token of the righteous judgment of God}
(endeigma t(8873) dikaias krise(9373) tou theou). Old word from
endeiknumi, to point out, result reached (-ma), a thing
proved. It is either in the accusative of general reference in
apposition with the preceding clause as in  Ro 8:3  12:1 , or in
the nominative absolute when ho estin, if supplied, would
explain it as in  Php 1:28 . This righteous judgment is future
and final (verses  6-10 ). {To the end that you may be counted
worthy} (eis to kataxi(9374)h(886e)ai humas). Another example of eis
to for purpose with first aorist passive infinitive from
kataxio(935c), old verb, with accusative of general reference
humas and followed by the genitive 	(8873) basileias (kingdom of
God). See  1Th 2:12  for {kingdom of God}. {For which ye also
suffer} (huper h(8873) kai paschete). Ye {also} as well as we and
the present tense means that it is still going on.

經文:

帖撒羅尼迦後書 1:6-1:6

註釋:

 {If so be that it is a righteous thing with God} (eiper
dikaion para the(9369)). Condition of first class, determined as
fulfilled, assumed as true, but with eiper (if on the whole,
provided that) as in  Ro 8:9,17 , and with no copula expressed. A
righteous thing "with God" means by the side of God (para
the(9369)) and so from God's standpoint. This is as near to the idea
of absolute right as it is possible to attain. Note the phrase in
verse  5 . {To recompense affliction to them that afflict you}
(antapodounai tois thlibousin h(886d)(8373) thlipsin). Second aorist
active infinitive of double compound ant-apodid(936d)i, old verb,
either in good sense as in  1Th 3:9  or in bad sense as here.
Paul is certain of this principle, though he puts it
conditionally.

經文:

帖撒羅尼迦後書 1:7-1:7

註釋:

 {Rest with us} (anesin meth' h(886d)(936e)). Let up, release. Old
word from ani(886d)i, from troubles here ( 2Co 2:13  7:5  8:13 ),
and hereafter as in this verse. Vivid word. They shared suffering
with Paul (verse  5 ) and so they will share (meth') the
{rest}. {At the revelation of the Lord Jesus} (en t(8869)
apokalupsei tou Kuriou I(8873)ou). Here the Parousia ( 1Th 2:19  3:13  5:23 ) is pictured as a {Revelation} (Un-veiling,
apo-kalupsis) of the Messiah as in 1Co 1:7, 1Pe 1:7,13 (cf.
 Lu 17:30 ). At this Unveiling of the Messiah there will come the
{recompense} (verse  6 ) to the persecutors and the {rest} from
the persecutions. This Revelation will be {from heaven} (ap'
ouranou) as to place and {with the angels of his power} (met'
aggel(936e) duname(9373) autou) as the retinue and {in flaming fire}
(en puri phlogos, in a fire of flame, fire characterized by
flame). In  Ac 7:30  the text is {flame of fire} where puros is
genitive (like  Isa 66:15 ) rather than phlogos as here ( Ex
3:2 ).

經文:

帖撒羅尼迦後書 1:8-1:8

註釋:

 1Th
4:3 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Th
4' or engs='1Th
4'
經文:

帖撒羅尼迦後書 1:9-1:9

註釋:

 {Who} (hoitines). Qualitative use, such as. Vanishing in
papyri though surviving in Paul ( 1Co 3:17  Ro 1:25  Ga 4:26  Php
4:3 ). {Shall suffer punishment} (dik(886e) tisousin). Future
active of old verb 	in(935c), to pay penalty (dik(886e), right,
justice), here only in N.T., but apotin(935c) once also to repay
 Phm 1:19 . In the papyri dik(885c) is used for a case or process in
law. This is the regular phrase in classic writers for paying the
penalty. {Eternal destruction} (olethron ai(936e)ion). Accusative
case in apposition with dik(886e) (penalty). This phrase does not
appear elsewhere in the N.T., but is in IV Macc. 10:15 	on
ai(936e)ion tou turannou olethron the eternal destruction of the
tyrant (Antiochus Epiphanes). Destruction (cf.  1Th 5:3 ) does
not mean here annihilation, but, as Paul proceeds to show,
separation {from the face of the Lord} (apo pros(9370)ou tou
kuriou) and from the {glory of his might} (kai apo t(8873) dox(8873)
t(8873) ischuos autou), an eternity of woe such as befell Antiochus
Epiphanes. Ai(936e)ios in itself only means age-long and papyri and
inscriptions give it in the weakened sense of a Caesar's life
(Milligan), but Paul means by age-long {the coming age} in
contrast with {this age}, as {eternal} as the New Testament knows
how to make it. See on 烘t 25:46| for use of ai(936e)ios both with
z(9388)n, life, and kolasin, punishment.

經文:

帖撒羅尼迦後書 1:10-1:10

註釋:

 {When he shall come} (hotan elth(8869)). Second aorist active
subjunctive with hotan, future and indefinite temporal clause
(Robertson, _Grammar_, pp. 971ff.) coincident with en t(8869)
apokalupsei in verse  7 . {To be glorified} (endoxasth(886e)ai).
First aorist passive infinitive (purpose) of endoxaz(935c), late
verb, in N.T. only here and verse  12 , in LXX and papyri. {In
his saints} (en tois hagiois autou). The sphere in which Christ
will find his glory at the Revelation. {And to be marvelled at}
(kai thaumasth(886e)ai). First aorist passive infinitive (purpose),
common verb 	haumaz(935c). {That believed} (	ois pisteusasin). Why
aorist active participle instead of present active pisteuousin
(that believe)? Frame thinks that Paul thus reassures those who
believed his message when there ( 1Th 1:6ff.  2:13f. ). The
parenthetical clause, though difficult, falls in with this idea:
{Because our testimony unto you was believed} (hoti episteuth(880a)to marturion h(886d)(936e) eph' humas). Moffatt calls it an anti-climax.
{On that day} (en t(8869) h(886d)er(8369) ekein(8869)). The day of Christ's
coming ( 2Ti 1:12,18  4:8 ).

經文:

帖撒羅尼迦後書 1:11-1:11

註釋:

 1Co
1:26 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Co
1' or engs='1Co
1'
經文:

帖撒羅尼迦後書 1:12-1:12

註釋:

 1Co
1:29 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Co
1' or engs='1Co
1'
經文:

帖撒羅尼迦後書 2:1-2:1

註釋:

 1Th
4:15-17 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Th
4' or engs='1Th
4'
經文:

帖撒羅尼迦後書 2:2-2:2

註釋:

 1Co
3:22 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Co
3' or engs='1Co
3'
經文:

帖撒羅尼迦後書 2:3-2:3

註釋:

 2Co
11:13ff. 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '2Co
11' or engs='2Co
11'
經文:

帖撒羅尼迦後書 2:4-2:4

註釋:

 {He that opposeth and exalteth himself} (ho antikeimenos kai
huperairomenos). Like John's Antichrist this one opposes
(anti-) Christ and exalts himself (direct middle of
huperair(935c), old verb to lift oneself up {above} others, only
here and  2Co 12:7  in N.T.), but not Satan, but an agent of
Satan. This participial clause is in apposition with the two
preceding phrases, the man of sin, the son of perdition. Note
 1Co 8:5  about one called God and  Ac 17:23  for sebasma (from
sebazomai), object of worship, late word, in N.T. only in these
two passages. {So that he sitteth in the temple of God} (h(9373)te
auton eis ton naon tou theou kathisai). Another example of the
infinitive with h(9373)te for result. Caius Caligula had made a
desperate attempt to have his statue set up for worship in the
Temple in Jerusalem. This incident may lie behind Paul's language
here. {Setting himself forth as God} (apodeiknunta heauton hoti
estin theos). Present active participle (mi form) of
apodeiknumi, agreeing in case with auton, {showing himself
that he is God}. Caligula claimed to be God. Moffatt doubts if
Paul is identifying this deception with the imperial cultus at
this stage. Lightfoot thinks that the deification of the Roman
emperor supplied Paul's language here. Wetstein notes a coin of
Julius with 	heos on one side and Thessalonike(936e) on the
other. In  1Jo 2:18  we are told of "many antichrists" some of
whom had already come. Hence it is not clear that Paul has in
mind only one individual or even individuals at all rather than
evil principles, for in verse  6  he speaks of 	o katechon
(that which restraineth) while in verse  7  it is ho katech(936e)
(the one that restraineth). Frame argues for a combination of
Belial and Antichrist as the explanation of Paul's language. But
the whole subject is left by Paul in such a vague form that we
can hardly hope to clear it up. It is possible that his own
preaching while with them gave his readers a clue that we do not
possess.

經文:

帖撒羅尼迦後書 2:5-2:5

註釋:

 {When I was yet with you} (eti (936e) pros humas). The present
participle takes the time of the verb elegon (imperfect
active), {I used to tell you these things}. So Paul recalls their
memory of his words and leaves us without the clue to his idea.
We know that one of the charges against him was that Jesus was
another king, a rival to Caesar ( Ac 17:7 ). That leads one to
wonder how far Paul went when there in contrasting the kingdom of
the world of which Rome was ruler and the kingdom of God of which
Christ is king. Frame notes Paul's abrupt question here "with an
unfinished sentence behind him" (verses  3f. ), even "with a
trace of impatience."

經文:

帖撒羅尼迦後書 2:6-2:6

註釋:

 {That which restraineth} (	o katechon). {And now you know}
(kai nun oidate), says Paul in this cryptic apocalyptic
passage. Unfortunately we do not know what Paul means by {that
which restrains} (holds back, katechon), neuter here and
masculine in verse  7  ho katech(936e). "This impersonal principle
or power is capable also of manifesting itself under a personal
form" (Milligan). "He is Satan's messiah, an infernal caricature
of the true Messiah" (Moffatt). Warfield (_Expositor_, III, iv,
pp. 30ff.) suggested that the man of lawlessness is the imperial
line with its rage for deification and that the Jewish state was
the restraining power. But God overrules all human history and
his ultimate purpose is wrought out. {To the end that} (eis
to). Another example of eis to and the infinitive for purpose.
{In his own season} (en t(9369) autou kair(9369)). Note autou (his),
not heautou (his own), {revealed in his time}, in the time set
him by God.

經文:

帖撒羅尼迦後書 2:7-2:7

註釋:

 {For the mystery of lawlessness doth already work} (	o gar
must(8872)ion (8864)(8820)energeitai t(8873) anomias). See  1Th 2:13  for
energeitai. The genitive 	(8873) anomias (lawlessness) describes
	o must(8872)ion (note emphatic position of both). This mystery
(must(8872)ion secret, from must(8873), an initiate, mue(935c), to wink
or blink) means here the secret purpose of lawlessness already at
work, the only instance of this usage in the N.T. where it is
used of the kingdom of God ( Mt 13:11 ), of God ( 1Co 2:1 ) and
God's will ( Eph 1:9 ), of Christ ( Eph 3:4 ), of the gospel
( Eph 6:9 ), of faith ( 1Ti 3:9 ), of godliness ( 1Ti 3:16 ), of
the seven stars ( Re 1:20 ), of the woman ( Re 17:7 ). But this
secret will be "revealed" and then we shall understand clearly
what Paul's meaning is here. {Until he be taken out of the way}
(he(9373) ek mesou gen(8874)ai). Usual construction with he(9373) for the
future (aorist middle subjunctive, gen(8874)ai). Note absence of
an as often in N.T. and the Koin(825c). Paul uses he(9373) only here
and  1Co 4:5 . When the obstacle is removed then the mystery of
lawlessness will be revealed in plain outline.

經文:

帖撒羅尼迦後書 2:8-2:8

註釋:

 {And then} (kai tote). Emphatic note of time, {then} when
the restraining one (ho katech(936e)) is taken out of the way, then
	he lawless one (ho anomos), the man of sin, the man of
perdition, will be revealed. {Whom the Lord [Jesus] shall slay}
(hon ho kurios [I(8873)ous] anelei). Whether Jesus is genuine or
not, he is meant by Lord. Anelei is a late future from
anaire(935c), in place of anair(8873)ei. Paul uses  Isa 11:4 
(combining {by the word of his mouth} with {in breath through
lips}) to picture the triumph of Christ over this adversary. It
is a powerful picture how the mere breath of the Lord will
destroy this arch-enemy (Milligan). {And bring to naught by the
manifestation of his coming} (kai katarg(8873)ei t(8869) epiphanei(8369) t(8873)
parousias autou). This verb katarge(935c) (kata, argos) to render
useless, rare in ancient Greek, appears 25 times in Paul and has
a variety of renderings. In the papyri it has a weakened sense of
hinder. It will be a grand fiasco, this advent of the man of sin.
Paul here uses both epiphaneia (epiphany, elsewhere in N.T.
in the Pastorals, familiar to the Greek mind for a visit of a
god) and parousia (more familiar to the Jewish mind, but common
in the papyri) of the second coming of Christ. "The apparition of
Jesus heralds his doom" (Moffatt). The mere appearance of Christ
destroys the adversary (Vincent).

經文:

帖撒羅尼迦後書 2:9-2:9

註釋:

 {Whose coming is} (hou estin h(8820)parousia). Refers to hon
in verse  8 . The Antichrist has his parousia also. Deissmann
(_Light from the Ancient East_, pp. 374, 378) notes an
inscription at Epidaurus in which "Asclepius manifested his
Parousia." Antiochus Epiphanes is called _the manifest god_
(III Macc. 5:35). So the two Epiphanies coincide. {Lying wonders}
(	erasin pseudous). "In wonders of a lie." Note here the three
words for the miracles of Christ ( Heb 2:4 ), power (dunamis),
signs (s(886d)eia), wonders (	erata), but all according to the
working of Satan (kata energeian tou Satana, the energy of
Satan) just as Jesus had foretold ( Mt 24:24 ), wonders that
would almost lead astray the very elect.

經文:

帖撒羅尼迦後書 2:10-2:10

註釋:

 {With all deceit of unrighteousness} (en pas(8869) apat(8869)
adikias). This pastmaster of trickery will have at his command
all the energy and skill of Satan to mislead and deceive. How
many illustrations lie along the pathway of Christian history.
{For them that are perishing} (	ois apollumenois). Dative case
of personal interest. Note this very phrase in  2Co 2:15  4:3 .
Present middle participle of appollumi, to destroy, the
dreadful process goes on. {Because} (anth' hon). In return for
which things (anti and the genitive of the relative pronoun).
Same idiom in  Lu 1:20  12:3  19:44  Ac 12:23  and very common in
the LXX. {The love of the truth} (	(886e) agap(886e) t(8873) al(8874)heias).
That is the gospel in contrast with _lying_ and _deceit_. {That
they might be saved} (eis to s(9374)h(886e)ai autous). First aorist
passive infinitive of s(937a)(935c) with eis to, again, epexegetic
purpose of {the truth} if they had heeded it.

經文:

帖撒羅尼迦後書 2:11-2:11

註釋:

 {And for this reason God sendeth them} (kai dia touto
pempei autois ho theos). Futuristic (prophetic) present of the
time when the lawless one is revealed. Here is the definite
judicial act of God (Milligan) who gives the wicked over to the
evil which they have deliberately chosen ( Ro 1:24,26,28 ). {A
working of error} (energeian plan(8873)). Terrible result of wilful
rejection of the truth of God. {That they should believe a lie}
(eis to pisteusai autous t(9369) pseudei). Note eis to again and
	(9369) pseudei (the lie, the falsehood already described), a
contemplated result. Note  Ro 1:25  "who changed the truth of God
into the lie."

經文:

帖撒羅尼迦後書 2:12-2:12

註釋:

 {That they all might be judged} (hina krith(9373)in pantes).
First aorist passive subjunctive of krin(935c), to sift, to judge,
with hina. Ultimate purpose, almost result, of the preceding
obstinate resistance to the truth and "the judicial infatuation
which overtakes them" (Lightfoot), now final punishment.
Condemnation is involved in the fatal choice made. These victims
of the man of sin did not believe the truth and found pleasure in
unrighteousness.

經文:

帖撒羅尼迦後書 2:13-2:13

註釋:

 1Co
15:20,23 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1Co
15' or engs='1Co
15'
經文:

帖撒羅尼迦後書 2:14-2:14

註釋:

 {Whereunto} (eis ho). The goal, that is the final
salvation (s(9374)(8872)ia). Through our gospel (dia tou euaggeliou
h(886d)(936e)). God called the Thessalonians through Paul's preaching as
he calls men now through the heralds of the Cross as God {chose}
(cf.  1Th 2:12  5:24 ). {To the obtaining} (eis peripoi(8873)in).
Probably correct translation rather than possession. See on 氣Th
5:9|, there {of salvation}, here {of glory} (the _shekinah_,
glory of Jesus).

經文:

帖撒羅尼迦後書 2:15-2:15

註釋:

 {So then} (ara oun). Accordingly then. The illative ara
is supported (Ellicott) by the collective oun as in  1Th 5:6  Ga 6:10 , etc. Here is the practical conclusion from God's
elective purpose in such a world crisis. {Stand fast}
(st(886b)ete). Present imperative active of the late present
st(886b)o from hest(886b)a (perfect active of hist(886d)i). See on 氣Th
3:8|. {Hold the traditions} (krateite tas paradoseis). Present
imperative of krate(935c), old verb, to have masterful grip on a
thing, either with genitive ( Mr 1:31 ) or usually the accusative
as here. Paradosis (tradition) is an old word for what is
handed over to one. Dibelius thinks that Paul reveals his Jewish
training in the use of this word ( Ga 1:14 ), but the word is a
perfectly legitimate one for teaching whether oral, {by word}
(dia logou), or written, {by epistle of ours} (di' epistol(8873)
h(886d)(936e)). Paul draws here no distinction between oral tradition
and written tradition as was done later. The worth of the
tradition lies not in the form but in the source and the quality
of the content. Paul in  1Co 11:23  says: "I received from the
Lord what I also handed over (pared(936b)a) unto you." He praises
them because ye "hold fast the traditions even as I delivered
them unto you." The {tradition} may be merely that of men and so
worthless and harmful in place of the word of God ( Mr 7:8  Col
2:6-8 ). It all depends. It is easy to scoff at truth as mere
tradition. But human progress in all fields is made by use of the
old, found to be true, in connection with the new if found to be
true. In Thessalonica the saints were already the victims of
theological charlatans with their half-baked theories about the
second coming of Christ and about social duties and relations.
{Which ye were taught} (has edidachth(8874)e). First aorist passive
indicative of didask(935c), to teach, retaining the accusative of
the thing in the passive as is common with this verb like _doce(935f)
in Latin and teach in English.

經文:

帖撒羅尼迦後書 2:16-2:16

註釋:

 {And God our Father} (kai [ho] theos ho pat(8872) h(886d)(936e)). It
is uncertain whether the first article ho is genuine as it is
absent in B D. Usually Paul has the Father before Christ except
here,  2Co 13:13  Ga 1:1 . {Which loved us} (ho agap(8873)as
h(886d)as). This singular articular participle refers to ho pat(8872),
"though it is difficult to see how St. Paul could otherwise have
expressed his thought, if he had intended to refer to the Son, as
well as to the Father. There is probably no instance in St. Paul
of a plural adjective or verb, when the two Persons of the
Godhead are mentioned" (Lightfoot). {Eternal comfort}
(parakl(8873)in ai(936e)ian). Distinct feminine form of ai(936e)ios here
instead of masculine as in  Mt 25:46 .

經文:

帖撒羅尼迦後書 2:17-2:17

註釋:

 {Comfort and stablish} (parakalesai kai st(8872)ixai). First
aorist active optative of wish for the future of two common verbs
parakale(935c) (see on 氣Th 3:7; 4:18; 5:14|) and steriz(935c) (see on
氣Th 3:2,13|). God is the God of {comfort} ( 2Co 1:3-7 ) and
strength ( Ro 1:11  16:25 ).

經文:

帖撒羅尼迦後書 3:1-3:1

註釋:

 {Finally} (	o loipon). Accusative of general reference. Cf.
loipon  1Th 4:1 . {Pray} (proseuchesthe). Present middle,
keep on praying. Note peri as in  1Th 5:25 . {That the word of
the Lord may run and be glorified} (hina ho logos tou kuriou
trech(8869) kai doxaz(8874)ai). Usual construction of hina after
proseuchomai, sub-final use, content and purpose combined. Note
present subjunctive with both verbs rather than aorist, may keep
on running and being glorified, two verbs joined together nowhere
else in the N.T. Paul probably derived this metaphor from the
stadium as in  1Co 9:24ff.  Ga 2:2  Ro 9:16  Php 2:16  2Ti 4:7 .
Lightfoot translates "may have a triumphant career." On the word
of the Lord see on 氣Th 1:8|. Paul recognizes the close relation
between himself and the readers. He needs their prayers and
sympathy and he rejoices in their reception of the word of the
Lord already, {even as also it is with you} (kath(9373) kai pros
humas). "As it does in your case" (Frame).

經文:

帖撒羅尼迦後書 3:2-3:2

註釋:

 {And that we may be delivered} (kai hina rusth(936d)en). A
second and more personal petition (Milligan). First aorist
passive subjunctive of 
uomai, old verb to rescue. Note change
in tense from present to aorist (effective aorist). {From
unreasonable and evil men} (apo t(936e) atop(936e) kai pon(8872)(936e)
anthr(9370)(936e)). Ablative case with apo. Originally in the old
Greek atopos (a privative and 	opos) is out of place, odd,
unbecoming, perverse, outrageous, both of things and persons.
Pon(8872)os is from pone(935c), to work (ponos), looking on labour
as an annoyance, bad, evil. Paul had a plague of such men in
Corinth as he had in Thessalonica. {For all have not faith} (ou
gar pant(936e) h(8820)pistis). Copula estin not expressed. Pant(936e) is
predicate possessive genitive, faith (article with abstract
substantive) does not belong to all. Hence their evil conduct.

經文:

帖撒羅尼迦後書 3:3-3:3

註釋:

 {But the Lord is faithful} (pistos de estin ho kurios).
{But faithful is the Lord} (correct rendition), with a play
(paronomasia) on pistis by pistos as in  Ro 3:3  we have a
word-play on apiste(935c) and apistia. The Lord can be counted on,
however perverse men may be. {From the evil one} (apo tou
pon(8872)ou). Apparently a reminiscence of the Lord's Prayer in  Mt
6:13  
usai h(886d)as apo tou pon(8872)ou. But here as there it is not
certain whether 	ou pon(8872)ou is neuter (evil) like to pon(8872)on
in  Ro 12:9  or masculine (the evil one). But we have ho
pon(8872)os (the evil one) in  1Jo 5:18  and 	ou pon(8872)ou is
clearly masculine in  Eph 6:16 . If masculine here, as is
probable, is it "the Evil One" (Ellicott) or merely the evil man
like those mentioned in verse  2 ? Perhaps Paul has in mind the
representative of Satan, the man of sin, pictured in  2:1-12 , by
the phrase here without trying to be too definite.

經文:

帖撒羅尼迦後書 3:4-3:4

註釋:

 {And we have confidence} (pepoithomen). Second perfect
indicative of peith(935c), to persuade, intransitive in this tense,
we are in a state of trust. {In the Lord touching you} (en
kuri(9369) eph' humas). Note the two prepositions, en in the
sphere of the Lord ( 1Th 4:1 ) as the _ground_ of Paul's
confident trust, eph' (epi) with the accusative (towards you)
where the dative could have been used (cf.  2Co 2:3 ). {Ye both
do and will do} ([kai] poieite kai poi(8873)ete). Compliment and
also appeal, present and future tenses of poie(935c). {The things
which we command} (ha paraggellomen). Note of apostolic
authority here, not advice or urging, but command.

經文:

帖撒羅尼迦後書 3:5-3:5

註釋:

 {Direct} (kateuthunai). First aorist active optative of
wish for the future as in  2:17  1Th 5:23  from kateuthun(935c), old
verb, as in  1Th 3:11  (there {way}, here {hearts}) and  Lu 1:79 
of {feet} (podas). Perfective use of kata. Bold figure for
making smooth and direct road. The Lord here is the Lord Jesus.
{Into the love of God} (eis t(886e) agap(886e) tou theou). Either
subjective or objective genitive makes sense and Lightfoot pleads
for both, "not only as an objective attribute of deity, but as a
ruling principle in our hearts," holding that it is "seldom
possible to separate the one from the other." Most scholars take
it here as subjective, the characteristic of God. {Into the
patience of Christ} (eis t(886e) hupomn(886e) tou Christou). There is
the same ambiguity here, though the subjective idea, the patience
shown by Christ, is the one usually accepted rather than "the
patient waiting for Christ" (objective genitive).

經文:

帖撒羅尼迦後書 3:6-3:6

註釋:

 {Now we command you} (paraggellomen de humin). Paul puts
into practice the confidence expressed on their obedience to his
commands in verse  4 . {In the name of the Lord Jesus Christ}
(en onomati tou kuriou I(8873)ou Christou). {Name} (onoma) here
for authority of Jesus Christ with which compare {through the
Lord Jesus} (dia tou kuriou I(8873)ou) in  1Th 4:2 . For a full
discussion of the phrase see the monograph of W. Heitmuller, _Im
Namen Jesu_. Paul wishes his readers to realize the
responsibility on them for their obedience to his command. {That
ye withdraw yourselves} (stellesthai humas). Present middle
(direct) infinitive of stell(935c), old verb to place, arrange, make
compact or shorten as sails, to move oneself from or to withdraw
oneself from (with apo and the ablative). In  2Co 8:20  the
middle voice (stellomenoi) means taking care. {From every
brother that walketh disorderly} (apo pantos adelphou atakt(9373)
peripatountos). He calls him "brother" still. The adverb
atakt(9373) is common in Plato and is here and verse  11  alone in
the N.T., though the adjective ataktos, equally common in Plato
we had in  1Th 5:14  which see. Military term, out of ranks. {And
not after the tradition} (kai m(8820)kata t(886e) paradosin). See on
氧:15| for paradosin. {Which they received of us} (h(886e)
parelabosan par h(886d)(936e)). Westcott and Hort put this form of the
verb (second aorist indicative third person plural of
paralamban(935c), the -osan form instead of -on, with slight
support from the papyri, but in the LXX and the Boeotian dialect,
Robertson, _Grammar_, pp. 335f.) in the margin with parelabete
(ye received) in the text. There are five different readings of
the verb here, the others being parelabon, parelabe, elabosan.

經文:

帖撒羅尼迦後書 3:7-3:7

註釋:

 3Jo
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1' or engs='3Jo
1'
經文:

帖撒羅尼迦後書 3:8-3:8

註釋:

 {For nought} (d(9372)ean). Adverbial accusative, as a gift,
gift-wise (d(9372)ea, gift, from did(936d)i). Same claim made to the
Corinthians ( 2Co 11:7 ), old word, in LXX, and papyri. He lodged
with Jason, but did not receive his meals _gratis_, for he paid
for them. Apparently he received no invitations to meals. Paul
had to make his financial independence clear to avoid false
charges which were made in spite of all his efforts. To eat bread
is merely a Hebraism for eat (verse  10 ). See  1Th 2:9  for
labour and travail, and night and day (
uktos kai h(886d)eras,
genitive of time, by night and by day). See  1Th 2:9  for rest of
the verse in precisely the same words.

經文:

帖撒羅尼迦後書 3:9-3:9

註釋:

 1 Co 9:4 一共查出 0 筆,引用資料有問題!select chineses,engs from main where sengs = '1 Co' or engs='1 Co'
經文:

帖撒羅尼迦後書 3:10-3:10

註釋:

 {This} (	outo). What he proceeds to give. {If any will not
work, neither let him eat} (hoti ei tis ou thelei ergazesthai
m(8864)e esthiet(935c)). Recitative hoti here not to be translated,
like our modern quotation marks. Apparently a Jewish proverb
based on  Ge 3:19 . Wetstein quotes several parallels. Moffatt
gives this from Carlyle's _Chartism_: "He that will not work
according to his faculty, let him perish according to his
necessity." Deissmann (_Light from the Ancient East_, p. 314)
sees Paul borrowing a piece of workshop morality. It was needed,
as is plain. This is a condition of the first class (note
negative ou) with the negative imperative in the conclusion.

經文:

帖撒羅尼迦後書 3:11-3:11

註釋:

 {For we hear} (akouomen gar). Fresh news from Thessalonica
evidently. For the present tense compare  1Co 11:18 . The
accusative and the participle is a regular idiom for indirect
discourse with this verb (Robertson, _Grammar_, pp. 1040-2).
Three picturesque present participles, the first a general
description, peripatountas atakt(9373), the other two specifying
with a vivid word-play, {that work not at all, but are
busy-bodies} (m(8864)en ergazomenous alla periergazomenous).
Literally, {doing nothing but doing around}. Ellicott suggests,
{doing no business but being busy bodies}. "The first persecution
at Thessalonica had been fostered by a number of fanatical
loungers ( Ac 17:5 )" (Moffatt). These theological dead-beats
were too pious to work, but perfectly willing to eat at the hands
of their neighbours while they piddled and frittered away the
time in idleness.

經文:

帖撒羅尼迦後書 3:12-3:12

註釋:

 {We command and exhort} (paraggellomen kai parakaloumen).
Paul asserts his authority as an apostle and pleads as a man and
minister. {That with quietness they work, and eat their own
bread} (hina meta h(8873)uchias ergazomenoi ton heaut(936e) arton
esthi(9373)in). Substance of the command and exhortation by hina
and the present subjunctive esthi(9373)in. Literally, {that working
with quietness they keep on eating their own bread}. The precise
opposite of their conduct in verse  11 .

經文:

帖撒羅尼迦後書 3:13-3:13

註釋:

 {But ye, brethren, be not weary in well-doing} (humeis de,
adelphoi, m(8820)enkak(8873)(8874)e kalopoiountes). Emphatic position of
humeis in contrast to these piddlers. M(885c) and the aorist
subjunctive is a prohibition against beginning an act (Robertson,
_Grammar_, pp. 851-4). It is a late verb and means to behave
badly in, to be cowardly, to lose courage, to flag, to faint,
(en, kakos) and outside of  Lu 18:1  in the N.T. is only in
Paul's Epistles ( 2Th 3:13  2Co 4:1,16  Ga 6:9  Eph 3:13 ). It
occurs in Polybius. The late verb kalopoie(935c), to do the fair
(kalos) or honourable thing occurs nowhere else in the N.T.,
but is in the LXX and a late papyrus. Paul uses 	o kalon poiein
in  2Co 13:7  Ga 6:9  Ro 7:21  with the same idea. He has
agathopoie(935c), to do good, in  1Ti 6:18 .

經文:

帖撒羅尼迦後書 3:14-3:14

註釋:

 {And if any one obeyeth not our word by this epistle} (ei
de tis ouch hupakouei t(9369) log(9369) h(886d)(936e) dia t(8873) epistol(8873)). Paul
sums up the issue bluntly with this ultimatum. Condition of the
first class, with negative ou, assuming it to be true. {Note
that man} (	outon s(886d)eiousthe). Late verb s(886d)eio(935c), from
s(886d)eion, sign, mark, token. Put a tag on that man. Here only in
N.T. "The verb is regularly used for the signature to a receipt
or formal notice in the papyri and the ostraca of the Imperial
period" (Moulton & Milligan's _Vocabulary_). How this is to be
done (by letter or in public meeting) Paul does not say. {That ye
have no company with him} (m(8820)sunanamignusthai aut(9369)). The MSS.
are divided between the present middle infinitive as above in a
command like  Ro 12:15  Php 3:16  or the present middle
imperative sunanamignusthe (-ai and -e often being
pronounced alike in the _Koin(825f)). The infinitive can also be
explained as an indirect command. This double compound verb is
late, in LXX and Plutarch, in N.T. only here and  1Co 5:9,11 .
Aut(9369) is in associative instrumental case. {To the end that he
may be ashamed} (hina entrap(8869)). Purpose clause with hina.
Second aorist passive subjunctive of entrep(935c), to turn on,
middle to turn on oneself or to put to shame, passive to be made
ashamed. The idea is to have one's thoughts turned in on oneself.

經文:

帖撒羅尼迦後書 3:15-3:15

註釋:

 {Not as an enemy} (m(8820)h(9373) echthron). This is always the
problem in such ostracism as discipline, however necessary it is
at times. Few things in our churches are more difficult of wise
execution than the discipline of erring members. The word
echthros is an adjective, hateful, from echthos, hate. It can
be passive, {hated}, as in  Ro 11:28 , but is usually active
{hostile}, enemy, foe.

經文:

帖撒羅尼迦後書 3:16-3:16

註釋:

 {The Lord of peace himself} (autos ho kurios t(8873) eir(886e)(8873)).
See  1Th 5:23  for {the God of peace himself}. {Give you peace}
(doi(8820)humin t(886e) eir(886e)(886e)). Second aorist active optative
(_Koin(825f)) of did(936d)i, not d(9388)i (subjunctive). So also  Ro
15:5  2Ti 1:16,18 . The Lord Jesus whose characteristic is peace,
can alone give real peace to the heart and to the world. ( Joh
14:27 ).

經文:

帖撒羅尼迦後書 3:17-3:17

註釋:

 {Of me Paul with mine own hand} (	(8869) em(8869) cheiri Paulou).
Instrumental case cheiri. Note genitive Paulou in apposition
with possessive idea in the possessive pronoun em(8869). Paul had
dictated the letter, but now wrote the salutation in his hand.
{The token in every epistle} (s(886d)eion en pas(8869) epistol(8869)). Mark
(verse  14 ) and proof of the genuineness of each epistle, Paul's
signature. Already there were spurious forgeries ( 2Th 2:2 ).
Thus each church was enabled to know that Paul wrote the letter.
If only the autograph copy could be found!

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