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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
С этой главы начинается увещательная часть послания, причем нельзя не заметить, что по своему построению наше послание очень близко подходит к первому, разделяясь на две части - повествовательно-изъяснительную, и увещательную. Последняя, как и в 1: Ф., начинается выражением to loipon.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In the close of the foregoing chapter, the apostle had prayed earnestly for the Thessalonians, and now he desires their prayers, encouraging them to trust in God, to which he subjoins another petition for them, ver. 1-5. He then proceeds to give them commands and directions for correcting some things he was informed were amiss among them (ver. 6-15) and concludes with benedictions and prayers, ver. 16-18.
Adam Clarke: Commentary on the Bible - 1831
The apostle recommends himself and his brethren to the prayers of the Church, that their preaching might be successful, and that they might be delivered from wicked men, Th2 3:1, Th2 3:2. Expresses his confidence in God and them, and prays that they may patiently wait for the coming of Christ, Th2 3:3-5. Gives them directions concerning strict discipline in the Church; and shows how he and his fellow laborers had behaved among them, not availing themselves of their own power and authority, Th2 3:6-9. Shows them how to treat disorderly and idle people, and not to get weary in well doing, Th2 3:10-13. Directs them not to associate with those who obey not the orders contained in this epistle, Th2 3:14, Th2 3:15, Prays that they may have increasing peace, 16, And concludes with his salutation and benediction, Th2 3:17, Th2 3:18.
Albert Barnes: Notes on the Bible - 1834
3:0: 2 Thes. 3 is made up of exhortations and directions in regard to the performance of various Christian duties.
(1) the apostle asks for their prayers; Th2 3:1-2. He desires them to pray particularly that the true religion might be prospered, and that, in preaching the gospel, he might be delivered from the opposition of unreasonable and wicked men.
(2) he expresses confidence that God would incline them to do what was right, and prays that he would keep their hearts in his love, and in patient waiting for the Saviour; Th2 3:3-5.
(3) he commands them to remove from their number those who were disorderly, and especially those who were idle, and addresses an earnest exhortation to this class, that they would be diligently engaged in the prosecution of the business of their appropriate callings; Th2 3:6-12.
(4) he exhorts them not to be weary in doing well; Th2 3:13.
(5) he directs that if any one should not obey the commands given in this Epistle, he should be noted, and they were to separate themselves from him. Yet they were not to regard him as an enemy, but to admonish him as a brother; Th2 3:14-15.
(6) the Epistle closes with the usual salutations; Th2 3:16-18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Th2 3:1, Paul craves their prayers for himself; Th2 3:3, testifies what confidence he has in them; Th2 3:5, makes request to God in their behalf; Th2 3:6, gives them divers precepts, especially to shun idleness, and ill company; Th2 3:16, and then concludes with prayer and salutation.
2 Thessalonians 3:1
Geneva 1599
Finally, (1) brethren, pray for us, that the word of the Lord may have [free] course, and be glorified, even as [it is] with you:
(1) He adds now consequently according to his manner, various admonitions: the first of them is, that they pray for the increase and passage of the Gospel, and for the safety of the faithful ministers of it.
John Gill
INTRODUCTION TO 2 THESSALONIANS 3
In this chapter the apostle requests of the Thessalonians, that they would pray for him, and other Gospel ministers; and he puts up prayers for them, gives them rules about dealing with disorderly persons, and concludes the epistle with his usual salutation. The request to pray for ministers is in Th2 3:1 the petitions to be made for them are, that their ministry might be succeeded, and their persons preserved and delivered from evil minded men, destitute of faith in Christ, Th2 3:1 and, for the consolation of the saints, observes the faithfulness of God engaged in their behalf to establish them in the faith they had, and to preserve them from everything and person that is evil, Th2 3:3 and expresses his confidence in them with respect to their walk and conversation, Th2 3:4 and then prays for them that their hearts might be directed into the love of God, and patience of Christ, Th2 3:5. And next follows an order to withdraw from every disorderly walker, particularly idle and slothful persons, Th2 3:6 and from such a lazy idle life the apostle dissuades by his own example, who behaved not disorderly, nor ate the bread of others, but wrought with his own hands, though he had a right to a maintenance without it, but did this to set an example to them, Th2 3:7. He puts them in mind of a precept of his when among them, that such who would not work should not eat, Th2 3:10 and the order he now gave, and the precept he reminds them of, were not without reason; seeing there were disorderly idle persons, and busy bodies, among them, whom the apostle exhorts and beseeches, in the name of Christ, to be industrious, and eat their own bread, as the fruit of their labours, Th2 3:11 and as for the other members of the church, he exhorts them to diligence and constancy in well doing, and to mark those that were incorrigible, and have no conversation with them, yet dealing with them not as enemies, but admonishing them as brethren, Th2 3:13. And closes all with prayers, that the Lord would give them peace, and grant his presence to them, and with his usual salutation, written with his own hand, as a token of this being a genuine epistle of his, and by which every epistle of his might be known, Th2 3:16.
John Wesley
May run - Go on swiftly, without any interruption. And be glorified - Acknowledged as divine, and bring forth much fruit.
Robert Jamieson, A. R. Fausset and David Brown
HE ASKS THEIR PRAYERS: HIS CONFIDENCE IN THEM: PRAYER FOR THEM: CHARGES AGAINST DISORDERLY IDLE CONDUCT; HIS OWN EXAMPLE: CONCLUDING PRAYER AND SALUTATION. (2Th. 3:1-18)
Finally--literally, "As to what remains."
may have free course--literally, "may run"; spread rapidly without a drag on the wheels of its course. That the new-creating word may "run," as "swiftly" as the creative word at the first (Ps 147:15). The opposite is the word of God being "bound" (Ti2 2:9).
glorified--by sinners accepting it (Acts 13:48; Gal 1:23-24). Contrast "evil spoken of" (1Pet 4:14).
as it is with you-- (Th1 1:6; Th1 4:10; Th1 5:11).
3:13:1: Այսուհետեւ ե՛ղբարք՝ աղօ՛թս արարէք ՚ի վերայ մեր, զի բա՛նն Տեառն ընթանայցէ. եւ փառաւո՛ր լինիցի յամենայն տեղիս՝ որպէս եւ առ ձեզդ[4641]. [4641] Ոմանք. Եւ ՚ի մեր վերայ... եւ փառաւոր լիցի... եւ առ ձեզ։
1 Վերջապէս, եղբայրնե՛ր, աղօթեցէ՛ք մեզ համար, որպէսզի Տիրոջ խօսքը առաջ գնայ եւ փառաւորուի ամէն տեղ, ինչպէս որ ձեզ մօտ է,
3 Վերջապէս, եղբա՛յրներ, մեզի համար աղօթեցէ՛ք, որպէս զի Տէրոջը խօսքը յառաջանայ ու փառաւորուի ամէն տեղ՝ ինչպէս ձեր մէջ։
Այսուհետեւ, եղբարք, աղօթս արարէք ի վերայ մեր, զի բանն Տեառն ընթանայցէ, եւ փառաւոր լինիցի յամենայն տեղիս, որպէս եւ առ ձեզդ:

3:1: Այսուհետեւ ե՛ղբարք՝ աղօ՛թս արարէք ՚ի վերայ մեր, զի բա՛նն Տեառն ընթանայցէ. եւ փառաւո՛ր լինիցի յամենայն տեղիս՝ որպէս եւ առ ձեզդ[4641].
[4641] Ոմանք. Եւ ՚ի մեր վերայ... եւ փառաւոր լիցի... եւ առ ձեզ։
1 Վերջապէս, եղբայրնե՛ր, աղօթեցէ՛ք մեզ համար, որպէսզի Տիրոջ խօսքը առաջ գնայ եւ փառաւորուի ամէն տեղ, ինչպէս որ ձեզ մօտ է,
3 Վերջապէս, եղբա՛յրներ, մեզի համար աղօթեցէ՛ք, որպէս զի Տէրոջը խօսքը յառաջանայ ու փառաւորուի ամէն տեղ՝ ինչպէս ձեր մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
3:11: Итак молитесь за нас, братия, чтобы слово Господне распространялось и прославлялось, как и у вас,
3:1  τὸ λοιπὸν προσεύχεσθε, ἀδελφοί, περὶ ἡμῶν, ἵνα ὁ λόγος τοῦ κυρίου τρέχῃ καὶ δοξάζηται καθὼς καὶ πρὸς ὑμᾶς,
3:1. Τὸ (To-the-one) λοιπὸν (to-remaindered) προσεύχεσθε , ( ye-should-goodly-hold-toward ," ἀδελφοί , ( Brethrened ,"περὶ (about) ἡμῶν, (of-us,"ἵνα (so) ὁ (the-one) λόγος (a-forthee) τοῦ (of-the-one) κυρίου (of-Authority-belonged) τρέχῃ (it-might-circuit) καὶ (and) δοξάζηται (it-might-be-reckoned-to) καθὼς (down-as) καὶ (and) πρὸς (toward) ὑμᾶς, (to-ye,"
3:1. de cetero fratres orate pro nobis ut sermo Domini currat et clarificetur sicut et apud vosFor the rest, brethren, pray for us that the word of God may run and may be glorified, even as among you:
1. Finally, brethren, pray for us, that the word of the Lord may run and be glorified, even as also with you;
Finally, brethren, pray for us, that the word of the Lord may have [free] course, and be glorified, even as [it is] with you:

1: Итак молитесь за нас, братия, чтобы слово Господне распространялось и прославлялось, как и у вас,
3:1  τὸ λοιπὸν προσεύχεσθε, ἀδελφοί, περὶ ἡμῶν, ἵνα ὁ λόγος τοῦ κυρίου τρέχῃ καὶ δοξάζηται καθὼς καὶ πρὸς ὑμᾶς,
3:1. de cetero fratres orate pro nobis ut sermo Domini currat et clarificetur sicut et apud vos
For the rest, brethren, pray for us that the word of God may run and may be glorified, even as among you:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Ап. просит Ф. молиться об успехе евангельской проповеди, чтобы последняя имела такой же успех у Коринфян, как и у них. "Да слово Господне течет и славится" - по-слав. ; trech kai doxazhtai - по-греч. Первый глагол подчеркивает живую и действенную природу слова Божия, и желание Ап., чтобы оно все более и более распространялось, а второй указывает на внутреннее признание, выражающееся в прославлении С. Б. (ср. Пс CXLVI:15: и XIX) и следующее за признанием его. Во втором стихе Ап. частнее указывает, почему он просит молитв Ф. общины - чтобы избавиться от испорченных и злых людей. На кого намекает здесь Ап. Павел? Что здесь имеются в виду определенные лица, на это указывает член twn. Но где их искать? Едва ли эти враги - иудаисты, борьба с коими разгорелась позднее. Нет оснований их искать и среди самих христиан, ибо выражение "не во всех вера" собственно значит: "вера не есть удел всех", и имеет более широкое приложение, чем к одному лишь кругу верных. Значит - этих врагов нужно искать среди неверующего жидовства (в данном случае коринфского), которое всюду гнало и преследовало благовестника Христова. Подтверждения этому дают Деяния (XVII:5, 13; XVIII:12: и д.).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Apostle's Pious Request.A. D. 52.
1 Finally, brethren, pray for us, that the word of the Lord may have free course, and be glorified, even as it is with you: 2 And that we may be delivered from unreasonable and wicked men: for all men have not faith. 3 But the Lord is faithful, who shall stablish you, and keep you from evil. 4 And we have confidence in the Lord touching you, that ye both do and will do the things which we command you. 5 And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.

In these words observe,

I. The apostle desires the prayers of his friends: Finally, brethren, pray for us, v. 1. He always remembered them in his prayers, and would not have them forget him and his fellow-labourers, but bear them on their hearts at the throne of grace. Note, 1. This is one way by which the communion of saints is kept us, not only by their praying together, or with one another, but by their praying for one another when they are absent one from another. And thus those who are at great distance may meet together at the throne of grace; and thus those who are not capable of doing or receiving any other kindness may yet this way do and receive real and very great kindness. 2. It is the duty of people to pray for their ministers; and not only for their own pastors, but also for all good and faithful ministers. And, 3. Ministers need, and therefore should desire, the prayers of their people. How remarkable is the humility, and how engaging the example, of this great apostle, who was so mighty in prayer himself, and yet despised not the prayers of the meanest Christian, but desired an interest in them. Observe, further, what they are desired and directed to pray for; namely, (1.) For the success of the gospel ministry: That the word of the Lord may have free course, and be glorified, v. 1. This was the great thing that Paul was most solicitous about. He was more solicitous that God's name might be sanctified, his kingdom advanced, and his will done, than he was about his own daily bread. He desired that the word of the Lord might run (so it is in the original), that it might get ground, that the interest of religion in the world might go forward and not backward, and not only go forward, but go apace. All the forces of hell were then, and still are, more or less, raised and mustered to oppose the word of the Lord, to hinder its publication and success. We should pray, therefore, that oppositions may be removed, that so the gospel, may have free course to the ears, the hearts, and the consciences of men, that it may be glorified in the conviction and conversion of sinners, the confutation, of gainsayers, and the holy conversation of the saints. God, who magnified the law, and made it honourable, will glorify the gospel, and make that honourable, and so will glorify his own name; and good ministers and good Christians may very well be contented to be little, to be any thing, to be nothing, if Christ be magnified and his gospel be glorified. Paul was now at Athens, or, as some think, at Corinth, and would have the Thessalonians pray that he might have as good success there as he had at Thessalonica, that it might be as well with others even as it was with them. Note, If ministers have been successful in one place, they should desire to be successful in every place where they may preach the gospel. (2.) For the safety of gospel ministers. He asks their prayers, nor for preferment, but for preservation: That we may be delivered from unreasonable and wicked men, v. 2. Note, Those who are enemies to the preaching of the gospel, and persecutors of the faithful preachers of it, are unreasonable and wicked men. They act against all the rules and laws of reason and religion, and are guilty of the greatest absurdity and impiety. Not only in the principles of atheism and infidelity, but also in the practice of the vice and immorality, and especially in persecution, there is the greatest absurdity in the world, as well as impiety. There is need of the spiritual protection, as well as the assistance, of godly and faithful ministers, for these are as the standard-bearers, who are most struck at; and therefore all who wish well to the interest of Christ in the world should pray for them. For all men have not faith; that is, many do not believe the gospel; they will not embrace it themselves, and no wonder if such are restless and malicious in their endeavours to oppose the gospel, decry the ministry, and disgrace the ministers of the word; and too many have not common faith or honesty; there is no confidence that we can safely put in them, and we should pray to be delivered from those who have no conscience nor honour, who never regard what they say or do. We may sometimes be in as much or more danger from false and pretended friends as from open and avowed enemies.

II. He encourages them to trust in God. We should not only pray to God for his grace, but also place our trust and confidence in his grace, and humbly expect what we pray for. Observe,

1. What the good is which we may expect from the grace of God-establishment, and preservation from evil; and the best Christians stand in need of these benefits. (1.) That God would establish them. This the apostle had prayed for on their behalf ( ch. 2:17), and now he encourages them to expect this favour. We stand no longer than God holds us up; unless he hold up our goings in his paths, our feet will slide, and we shall fall. (2.) That God will keep them from evil. We have as much need of the grace of God for our perseverance to the end as for the beginning of the good work. The evil of sin is the greatest evil, but there are other evils which God will also preserve his saints from--the evil that is in the world, yea, from all evil, to his heavenly kingdom.

2. What encouragement we have to depend upon the grace of God: The Lord is faithful. He is faithful to his promises, and is the Lord who cannot lie, who will not alter the thing that has gone out of his mouth. When once the promise therefore is made, performance is sure and certain. He is faithful to his relation, a faithful God and a faithful friend; we may depend upon his filling up all the relations he stands in to his people. Let it be our care to be true and faithful in our promises, and to the relations we stand in to this faithful God. He adds,

3. A further ground of hope that God would do this for them, seeing they did and would do the things they were commanded, v. 4. The apostle had this confidence in them, and this was founded upon his confidence in God; for there is otherwise no confidence in man. Their obedience is described by doing what he and his fellow-labourers had commanded them, which was no other thing than the commandments of the Lord; for the apostles themselves had no further commission than to teach men to observe and to do what the Lord had commanded, Matt. xxviii. 20. And as the experience the apostle had of their obedience for the time past was one ground of his confidence that they would do the things commanded them for the time to come, so this is one ground to hope that whatsoever we ask of God we shall receive of him, because we keep his commandments, and do those things that are pleasing in his sight, 1 John iii. 22.

III. He makes a short prayer for them, v. 5. It is a prayer for spiritual blessings. Two things of the greatest importance the apostle prays for:-- 1. That their hearts may be brought into the love of God, to be in love with God as the most excellent and amiable Being, the best of all beings; and this is not only most reasonable and necessary in order to our happiness, but is our happiness itself; it is a great part of the happiness of heaven itself, where this love shall be made perfect. We can never attain to this unless God by his grace direct our hearts aright, for our love is apt to go astray after other things. Note, We sustain a great deal of damage by misplacing our affections; it is our sin and our misery that we place our affections upon wrong objects. If God directs our love aright upon himself, the rest of the affections will thereby be rectified. 2. That a patient waiting for Christ may be joined with this love of God. There is no true love of God without faith in Jesus Christ. We must wait for Christ, which supposes our faith in him, that we believe he came once in flesh and will come again in glory: and we must expect this second coming of Christ, and be careful to get ready for it; there must be a patient waiting, enduring with courage and constancy all that we may meet with in the mean time: and we have need of patience, and need of divine grace to exercise Christian patience, the patience of Christ (as some read the word), patience for Christ's sake and after Christ's example.
Adam Clarke: Commentary on the Bible - 1831
3:1: Finally, brethren - The words το λοιπον do not mean finally, but, furthermore - to come to a conclusion - what remains is this - I shall only add - any of these phrases expresses the sense of the original.
Pray for us - God, in the order of his grace and providence, has made even the success of his Gospel dependent, in a certain measure, on the prayers of his followers. Why he should do so we cannot tell, but that he has done so we know; and they are not a little criminal who neglect to make fervent supplications for the prosperity of the cause of God.
May have free course - They were to pray that the doctrine of the Lord, ὁ λογος του Κυριου, might run, τρεχῃ, an allusion to the races in the Olympic games: that, as it had already got into the stadium or race course, and had started fairly, so it might run on, get to the goal, and be glorified; i.e., gain the crown, appointed for him that should get first to the end of the course.
Albert Barnes: Notes on the Bible - 1834
3:1: Finally, brethren, pray for us - That is, for Paul, Silas, and Timothy, then engaged in arduous labors at Corinth. This request for the prayers of Christians is one which Paul often makes; see the notes, Th1 5:25.
That the word of the Lord may have free course - That is, the gospel. The margin is "run." So also the Greek. The idea is, that it might meet with no obstruction, but that it might be carried abroad with the rapidity of a racer out of whose way every hindrance was removed. The gospel would spread rapidly in the earth if all the obstructions which men have put in its way were removed; and that they may be removed should be one of the constant subjects of prayer.
And be glorified - Be honored; or appear to be glorious.
As it is with you - It is evident from this that Paul met with some obstructions in preaching the gospel where he was then laboring. What they were, he mentions in the next verse. He was then at Corinth (see the introduction), and the history in the Acts of the Apostles informs us of the difficulties which he had to encounter there; see Acts 18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: pray: Mat 9:38; Luk 10:2; Rom 15:30; Co2 1:11; Eph 6:19, Eph 6:20; Col 4:3; Th1 5:17, Th1 5:25; Heb 13:18, Heb 13:19
the word: Act 6:7, Act 12:24, Act 13:49, Act 19:20; Co1 16:9; Ti2 2:9
have free course: Gr. run
be: Psa 138:2; Act 13:48
even: Th1 1:5, Th1 2:1, Th1 2:13
2 Thessalonians 3:2
John Gill
Finally, brethren, pray for us,.... The apostle now proceeds to the last and closing part of the epistle, which respects church discipline, and the removing of disorderly persons from their communion; and introduces it with a request to pray for him, and the rest of his fellow ministers, particularly Silvanus and Timothy, who joined with him in this epistle: he signifies that nothing more remained; this was the last he had to say, that they, "the brethren", not the preachers of the word only, but the members of the church, would be solicitous for them at the throne of grace; as it becomes all the churches, and the several members of them, to pray for their ministers: with respect to their private studies, that they might be directed to suitable subjects; that their understandings might be opened to understand the Scriptures; that their gifts might be increased, and they be more and more fitted for public service: and with respect to their public ministrations, that they be brought forth in the fulness of the blessing of the Gospel of Christ; that they have a door of utterance given them to preach the Gospel freely and boldly, as it ought to be spoken; and that their ministry be blessed to saints and sinners: and with respect to the world, and their conduct in it, that they be kept from the evil of it, and so behave as to give none offence, that the ministry be not blamed; and that they be not allured by the flatteries, nor intimidated by the frowns of the world, but endure hardness as good soldiers of Christ: and with respect to their persons and state, that their souls may prosper, and that they may have much of the presence of God, and much spiritual joy, peace, comfort, and strength of faith; and that they may enjoy bodily health, and their lives be spared for further usefulness. This request is frequently urged by the apostle; which shows his sense of the importance of the work of the ministry, the insufficiency of men for it, the necessity of fresh supplies of grace, and the great usefulness of prayer. The particular petitions he would have put up follow,
that the word of the Lord may have free course. By "the word of the Lord", or "of God", as the Vulgate Latin and Ethiopic versions read, is meant the Gospel; which is of God, and not of man, comes by the Lord Jesus Christ, and is concerning him, his person and offices, and concerning peace, pardon, righteousness, life, and salvation by him, as the subject matter of it: and the request is, that this might "have free course": or "might run": be propagated and spread far and near: the ministry of the word is a course or race, and ministers are runners in it, having their feet shod with the preparation of the Gospel of peace; which is the message they are sent with, and the errand they run upon: which comes from heaven, and is to be carried into all the world, and spread: Satan and his emissaries do all they can to hinder the progress of it; God only can remove all obstructions and impediments; when he works none can let; all mountains become a plain before Zerubbabel. Wherefore the apostle directs to pray to him for it, with what follows,
and be glorified, even as it is with you; the Gospel is glorified when it is attended upon by large numbers, and is heard with a becoming reverence; when it is received in the love of it, is greatly prized and highly esteemed; when it is cordially embraced, and cheerfully obeyed. It is glorified when sinners are converted by it, and the lives of the professors of it are agreeably to it; and thus it was glorified in these several instances at Thessalonica; and therefore the apostle puts them upon praying, that it might be so elsewhere, as there; even "everywhere", as the Syriac version adds.
3:23:2: զի ապրեսցո՛ւք յանօրինաց եւ յանզգամա՛ց մարդոց. զի ո՛չ ամենեցուն են հաւատք[4642]։ [4642] Օրինակ մի. Յանօրինաց եւ յապստամբաց մարդոց։
2 որպէսզի փրկուենք անօրէններից եւ անզգամ մարդկանցից, քանի որ բոլորը չէ, որ հաւատ ունեն:
2 Որպէս զի անիրաւ ու չար մարդոցմէ ազատինք, վասն զի ամէնքը հաւատք* չունին։
զի ապրեսցուք յանօրինաց եւ յանզգամաց մարդոց. զի ոչ ամենեցուն են հաւատք:

3:2: զի ապրեսցո՛ւք յանօրինաց եւ յանզգամա՛ց մարդոց. զի ո՛չ ամենեցուն են հաւատք[4642]։
[4642] Օրինակ մի. Յանօրինաց եւ յապստամբաց մարդոց։
2 որպէսզի փրկուենք անօրէններից եւ անզգամ մարդկանցից, քանի որ բոլորը չէ, որ հաւատ ունեն:
2 Որպէս զի անիրաւ ու չար մարդոցմէ ազատինք, վասն զի ամէնքը հաւատք* չունին։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: и чтобы нам избавиться от беспорядочных и лукавых людей, ибо не во всех вера.
3:2  καὶ ἵνα ῥυσθῶμεν ἀπὸ τῶν ἀτόπων καὶ πονηρῶν ἀνθρώπων· οὐ γὰρ πάντων ἡ πίστις.
3:2. καὶ (and) ἵνα (so) ῥυσθῶμεν (we-might-have-been-tracted) ἀπὸ (off) τῶν (of-the-ones) ἀτόπων ( of-un-occasioned ) καὶ (and) πονηρῶν ( of-en-necessitated ) ἀνθρώπων, (of-mankinds,"οὐ (not) γὰρ (therefore) πάντων ( of-all ) ἡ (the-one) πίστις. (a-trust)
3:2. et ut liberemur ab inportunis et malis hominibus non enim omnium est fidesAnd that we may be delivered from importunate and evil men: for all men have not faith.
2. and that we may be delivered from unreasonable and evil men; for all have not faith.
And that we may be delivered from unreasonable and wicked men: for all [men] have not faith:

2: и чтобы нам избавиться от беспорядочных и лукавых людей, ибо не во всех вера.
3:2  καὶ ἵνα ῥυσθῶμεν ἀπὸ τῶν ἀτόπων καὶ πονηρῶν ἀνθρώπων· οὐ γὰρ πάντων ἡ πίστις.
3:2. et ut liberemur ab inportunis et malis hominibus non enim omnium est fides
And that we may be delivered from importunate and evil men: for all men have not faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:2: Unreasonable and wicked men - The word ατοπων, which we translate unreasonable, signifies rather disorderly, unmanageable; persons out of their place - under no discipline, regardless of law and restraint, and ever acting agreeably to the disorderly and unreasonable impulse of their own minds.
For all men have not faith - The word πιστις is without doubt, to be taken here for fidelity or trustworthiness, and not for faith; and this is agreeable to the meaning given to it in the very next verse: But the Lord is faithful, πιστος δε εστιν ὁ Κυριος.
There are many, even of those who have received a measure of the Divine light, in whom we cannot confide; they are irregular, disorderly, and cannot be brought under regular discipline: to these we cannot trust either ourselves or any thing that concerns the cause of God. But the Lord is worthy of your whole confidence; doubt him not; he will establish you, and keep you from any evil to which you may be exposed by these or such like persons.
Albert Barnes: Notes on the Bible - 1834
3:2: And that we may be delivered from unreasonable and wicked men - That is, from opposition in their endeavors to spread the gospel. Paul encountered such men everywhere, as all do who labor to diffuse the knowledge of the truth, but it is probable that there is particular reference here to the opposition which he encountered when in Corinth. This opposition arose mainly from the Jews; see Act 18:5-6, Act 18:12-13. The word "unreasonable" is rendered in the margin as "absurd." The Greek word (ἀτόπος atopos) means, properly, "out of place;" then "absurd, unusual, strange; then improper, unreasonable, wicked." It is rendered in Luk 23:41 as "amiss;" in Act 28:6 as "harm." It does not occur elsewhere in the New Testament. It refers here to people who acted amiss or improperly; people who were not found in the right place, or who did not have the right views of things; and probably does not refer so much to their being positively wicked or malicious, as "to their putting things out of their proper place."
They gave an undue prominence to certain things, and less importance to others than they deserved. They had a distorted vision of the value of objects, and in tenacious adherence to their own views, and prosecuting their own objects to the exclusion of all others, they presented a constant obstruction to the true gospel. This word would apply, and probably was designed to be applied, to Jewish teachers (see Act 18:5-6), who gave an undue prominence to the laws of Moses; but it will apply well to all who entertain distorted views of the relative importance of objects, and who put things out of their place. People often have a hobby. They give more importance to some object than it deserves. They, therefore, undervalue other objects; press their own with improper zeal; denounce others who do not feel the same interest in them which they do; withdraw from those who will not go with them in their views; form separate parties, and thus throw themselves in the way of all who are endeavoring to do good in some other method. It was from people who thus put themselves out of place, that the apostle prayed to be delivered.
And wicked men - Men with bad aims and purposes. It is not always true that those who would come under the appellation of what the apostle here calls "unreasonable," are wicked. They are sometimes well-meaning, but misguided people. But in this case, it seems, they were men of bad character, who were at heart opposed to what was good, as well as inclined to put things out of their place.
For all men have not faith - Of the truth of this, no one can doubt. The only question is, as to its bearing on the case before us. Some suppose it means, "there are few men whom we can safely trust;" others, that it means that they have not that "upright and candid disposition which would engage men to receive the testimony of the apostles" (Doddridge); others, that "all men do not embrace the Christian faith, but many oppose it" (Benson); and others, that "all men do not believe, but the worthy only" - Bloomfield. The connection seems to require us to understand it as meaning that all people are not prepared to embrace the gospel. Hence, they set themselves against it, and from such people Paul prayed that he might be delivered; compare Ti2 3:8. The state of mind in which the apostle was when he wrote this, seems to have been this: He recollected the readiness with which the Thessalonians had embraced the gospel, and the firmness with which they held it, and seems to suppose that they would imagine the same thing must be found true everywhere. But he says all people have not the same faith; all were not prepared cordially and fully to embrace the gospel. There were unreasonable and wicked people whom he had encountered, from whom he prayed that he might be delivered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: delivered: Rom 15:31; Co1 15:32; Co2 1:8-10; Th1 2:18; Ti2 4:17
unreasonable: Gr. absurd
for: Deu 32:20; Mat 17:17, Mat 23:23; Luk 18:8; Joh 2:23-25; Act 13:45, Act 13:50, Act 14:2; Act 17:5, Act 28:24; Rom 10:16; Co2 4:3, Co2 4:4
2 Thessalonians 3:3
Geneva 1599
And that we may be delivered from (a) unreasonable and wicked men: (2) for all [men] have not faith.
(a) Who do not do or care about their duty. (2) It is no wonder that the Gospel is hated by so many, seeing that faith is a rare gift of God. Nonetheless, the Church will never be destroyed by the multitude of the wicked, because it is grounded and stayed upon the faithful promise of God.
John Gill
And that we may be delivered from unreasonable and wicked men,.... Either from the unbelieving Jews, see Rom 15:30 who were the avowed enemies of the Gospel, and did all they could to hinder the spread of it; and who were the implacable and constant adversaries of the apostle; who often lay in wait for him, and opposed him, and gave him trouble in all places, stirring up the people against him: or from the false teachers, and those of their party, who are the false brethren by whom he often was in perils; who were enemies of the cross of Christ, and great hindrances to the spread of the Gospel; being men of absurd principles, and of wicked lives and conversations, whereby they perverted the Gospel of Christ, brought a reproach upon it, stumbled some, and overthrew the faith of others; and from these the apostle desires to be delivered:
for all men have not faith: no man has faith of himself, it is the gift of God, and the operation of his Spirit; and it is only given to the elect of God, who are ordained unto eternal life, and therefore it is called the faith of God's elect; all mankind have it not, none but Christ's sheep; and the reason why others have it not is, because they are not of his sheep. This is a truth; but rather the true sense of the words is, that all that are professors of religion, and members of churches, and even all that are preachers of the word, have not faith. They may have an historical and temporary faith and the faith of miracles, and even all faith but the true faith; they may profess to believe, and yet not believe, as Simon Magus, and his followers seem to be intended here; for this is given as a reason why the apostle desired to be delivered from the above men. The Jews say (o), that
"he that studies not in the law, , "there is no faith in him"--and it is forbidden to come near him, or to trade with him, or to walk with him, "because there is no faith in him".''
The apostle seems to allude to this custom.
(o) Zohar in Lev. fol. 33. 2.
John Wesley
All men have not faith - And all men who have not are more or less unreasonable and wicked men.
Robert Jamieson, A. R. Fausset and David Brown
that we . . . be delivered from unreasonable . . . men--literally, men out of place, inept, unseemly: out of the way bad: more than ordinarily bad. An undesigned coincidence with Acts 18:5-9. Paul was now at Corinth, where the JEWS "opposed themselves" to his preaching: in answer to his prayers and those of his converts at Thessalonica and elsewhere, "the Lord, in vision," assured him of exemption from "the hurt," and of success in bringing in "much people." On the unreasonable, out-of-the way perversity of the Jews, as known to the Thessalonians, see Th1 2:15-16.
have not faith--or as Greek, "the faith" of the Christian: the only antidote to what is "unreasonable and wicked." The Thessalonians, from their ready acceptance of the Gospel (Th1 1:5-6), might think "all" would similarly receive it; but the Jews were far from having such a readiness to believe the truth.
3:33:3: Այլ հաւատարիմ է Տէր, որ եւ հաստատեսցէ զձեզ, եւ պահեսցէ ՚ի չարէ անտի[4643]։ [4643] Ոմանք. Այլ եւ հաւատարիմ է Աստուած որ հաստատեսցէ զձեզ, եւ պահեսցէ զձեզ ՚ի։
3 Բայց հաւատարիմ է Տէրը. նա կը զօրացնի ձեզ ու կը պահի չարից:
3 Բայց Տէրը հաւատարիմ է եւ ձեզ պիտի հաստատէ ու չարէն պահէ։
Այլ հաւատարիմ է Տէր, որ եւ հաստատեսցէ զձեզ եւ պահեսցէ ի չարէ անտի:

3:3: Այլ հաւատարիմ է Տէր, որ եւ հաստատեսցէ զձեզ, եւ պահեսցէ ՚ի չարէ անտի[4643]։
[4643] Ոմանք. Այլ եւ հաւատարիմ է Աստուած որ հաստատեսցէ զձեզ, եւ պահեսցէ զձեզ ՚ի։
3 Բայց հաւատարիմ է Տէրը. նա կը զօրացնի ձեզ ու կը պահի չարից:
3 Բայց Տէրը հաւատարիմ է եւ ձեզ պիտի հաստատէ ու չարէն պահէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: Но верен Господь, Который утвердит вас и сохранит от лукавого.
3:3  πιστὸς δέ ἐστιν ὁ κύριος, ὃς στηρίξει ὑμᾶς καὶ φυλάξει ἀπὸ τοῦ πονηροῦ.
3:3. Πιστὸς (Trusted) δέ (moreover) ἐστιν (it-be) ὁ (the-one) κύριος, (Authority-belonged,"ὃς (which) στηρίξει (it-shall-stablish-to) ὑμᾶς (to-ye) καὶ (and) φυλάξει (it-shall-guard) ἀπὸ (off) τοῦ (of-the-one) πονηροῦ. (of-en-necessitated)
3:3. fidelis autem Dominus est qui confirmabit vos et custodiet a maloBut God is faithful, who will strengthen and keep you from evil.
3. But the Lord is faithful, who shall stablish you, and guard you from the evil .
But the Lord is faithful, who shall stablish you, and keep [you] from evil:

3: Но верен Господь, Который утвердит вас и сохранит от лукавого.
3:3  πιστὸς δέ ἐστιν ὁ κύριος, ὃς στηρίξει ὑμᾶς καὶ φυλάξει ἀπὸ τοῦ πονηροῦ.
3:3. fidelis autem Dominus est qui confirmabit vos et custodiet a malo
But God is faithful, who will strengthen and keep you from evil.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: От недостатка веры в людях Ап. обращает свою мысль к "верности" Г. И. Христа, который несомненно утвердит Ф. и защитит их "от лукавого". Выражение это невольно наводит на мысль о молитве Г., где мы тоже молимся об избавлении от лукавого (Мф VI:13). Ап. м. б. здесь невольно цитирует слова Христа. В виду того, что в Н. З. tou ponhrou понимается главным образом как nomen mascalinum, здесь выражение "от лукавого" тоже, несомненно, относится не к принципу зла в общем смысле, а к Сатане, о представителе которого шла речь в II гл. послания.
Adam Clarke: Commentary on the Bible - 1831
3:3: From evil - Απο του πονηρου may be translated, from the devil or from the evil one. They had disorderly men, wicked men, and the evil one or the devil, to contend with; God alone could support and give them the victory; he had promised to do it, and he might ever be confided in as being invariably faithful.
Albert Barnes: Notes on the Bible - 1834
3:3: But the Lord is faithful - - Though human beings cannot be trusted, God is faithful to his promises and his purposes. He may always be confided in; and when people are unbelieving, perverse, unkind, and disposed to do us wrong, we may go to him, and we shall always find in him one in whom we may confide. This is an exceedingly interesting declaration, and is a beautiful illustration of the resource which a truly pious mind will feel that it has. We often have occasion to know, to our sorrow, that "all men have not faith." We witness their infidelity. We see how they turn away from the truth. We see many who once gave some evidence that they had "faith," abandon it all; and we see many in the church who seem to have no true faith, and who refuse to lend their aid in promoting the cause of religion. In such circumstances, the heart is disposed to despond, and to ask whether religion can be advanced in the midst of so much indifference and opposition? At such times, how consoling is it to be able to turn, as Paul did, to one who is faithful; who never fails us; and who will certainly accomplish his benevolent purposes. Men may be faithless and false, but God never is. They may refuse to embrace the gospel, and set themselves against it, but God will not abandon His great purposes. Many who are in the church may forget their solemn and sacred vows, and may show no fidelity to the cause of their Saviour, but God himself will never abandon that cause. To a pious mind it affords unspeakably more consolation to reflect that a faithful God is the friend of the cause which we love, than it would were all men, in and out of the church, its friends.
Who shall stablish you, and keep you from evil - see the notes on Joh 17:5; compare the notes on Eph 6:16. The allusion is to the Evil One, or Satan, and the meaning is, that God would keep them from his wiles.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: the Lord: Co1 1:9, Co1 10:13; Th1 5:24
stablish: Th2 2:17
and: Gen 48:16; Ch1 4:10; Psa 19:13, Psa 121:7; Mat 6:13; Luk 11:4; Joh 17:15; Ti2 4:18; Pe2 2:9; Jde 1:24
2 Thessalonians 3:4
Geneva 1599
But the Lord is faithful, who shall stablish you, and keep [you] from (b) evil.
(b) From Satan's snares, or from evil.
John Gill
But the Lord is faithful,.... Or "God" as the Vulgate Latin and Ethiopic versions read, as do also the Alexandrian and Claromontane copies. This is said for the comfort of the saints, lest they should be discouraged upon hearing that all professors of faith in Christ had it not, who might be ready to take it to themselves, and fear, that either they had it not, or if they had, that they might lose it, and fall from it. Wherefore the apostle observes to them the comfortable attribute of God's faithfulness, which he will not suffer to fail. He has promised many things, and he is faithful that has promised, who also will do them, nor will any good thing he has promised ever fail.
Who shall stablish you: in the doctrines of the Gospel, so as not to be moved away from them, or be finally and totally seduced by those unreasonable and wicked men; and also in the grace of faith, which though it may be weakened, and there may be a falling from a degree of the steadfastness of it, as to its act and exercise, yet it shall never finally and totally fail, he who is the author will be the finisher of it; and likewise in the profession both of the doctrine and grace of faith, which true believers shall hold fast unto the end; for God will not suffer the righteous to be moved, or to depart from him; he has promised them perseverance, and he is faithful to give it to them.
And keep you from evil: from the evil of sin; not from the being and commission of it entirely, which is not to be expected in this life; but from the dominion of it, at least from its reigning unto death, and from the damning power of it: and also from that evil one Satan; from his snares and temptations, so as to be entangled and overcome by them; for God is faithful, who will not suffer his to be tempted beyond their strength, but will enable them to bear it, and make way for their escape, and deliver out of it; and likewise from evil men, unreasonable and wicked men, so as not to be drawn aside by them, by their principles and practices, by their frowns or flatteries.
John Wesley
Who will stablish you - That cleave to him by faith. And guard you from the evil one - And all his instruments.
Robert Jamieson, A. R. Fausset and David Brown
faithful--alluding to "faith" (Th2 3:2) : though many will not believe, the Lord (other very old manuscripts read "God") is still to be believed in as faithful to His promises (Th1 5:24; Ti2 2:13). Faith on the part of man answers to faithfulness on the part of God.
stablish you--as he had prayed (Th2 2:17). Though it was on himself that wicked men were making their onset, he turns away from asking the Thessalonians' prayers for HIS deliverance (Th2 3:2 : so unselfish was he, even in religion), to express his assurance of THEIR establishment in the faith, and preservation from evil. This assurance thus exactly answers to his prayer for them (Th2 2:17), "Our Lord . . . stablish you in every good word and work." He has before his mind the Lord's Prayer, "Lead us not into temptation, but deliver us from evil"; where, as here, the translation may be, "from the evil one"; the great hinderer of "every good word and work." Compare Mt 13:19, "the wicked one."
3:43:4: Վստա՛հ եմք ՚ի ձեզ Տէրամբ, թէ զոր պատուիրեցաքն ձեզ, եւ առնէք՝ եւ առնիցէ՛ք[4644]։ [4644] Ոմանք. Վստահ եմ ՚ի ձեզ Տէրամբ՝ եթէ զոր... ձեզ, առնէք եւ։
4 Վստահ ենք Տիրոջով ձեր վրայ, թէ, ինչ որ պատուիրեցինք ձեզ, ե՛ւ անում էք, ե՛ւ կ’անէք:
4 Ձեր վրայ վստահութիւն ունինք Տէրոջմով, թէ ինչ որ ձեզի պատուիրեցինք՝ կ’ընէք ու պիտի ընէք ալ։
Վստահ եմք ի ձեզ Տերամբ, թէ զոր պատուիրեցաքն ձեզ, ե՛ւ առնէք ե՛ւ առնիցէք:

3:4: Վստա՛հ եմք ՚ի ձեզ Տէրամբ, թէ զոր պատուիրեցաքն ձեզ, եւ առնէք՝ եւ առնիցէ՛ք[4644]։
[4644] Ոմանք. Վստահ եմ ՚ի ձեզ Տէրամբ՝ եթէ զոր... ձեզ, առնէք եւ։
4 Վստահ ենք Տիրոջով ձեր վրայ, թէ, ինչ որ պատուիրեցինք ձեզ, ե՛ւ անում էք, ե՛ւ կ’անէք:
4 Ձեր վրայ վստահութիւն ունինք Տէրոջմով, թէ ինչ որ ձեզի պատուիրեցինք՝ կ’ընէք ու պիտի ընէք ալ։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Мы уверены о вас в Господе, что вы исполняете и будете исполнять то, что мы вам повелеваем.
3:4  πεποίθαμεν δὲ ἐν κυρίῳ ἐφ᾽ ὑμᾶς, ὅτι ἃ παραγγέλλομεν [καὶ] ποιεῖτε καὶ ποιήσετε.
3:4. πεποίθαμεν (We-hath-had-come-to-conduce) δὲ (moreover) ἐν (in) κυρίῳ (unto-Authority-belonged) ἐφ' (upon) ὑμᾶς, (to-ye,"ὅτι (to-which-a-one) ἃ ( to-which ) παραγγέλλομεν (we-message-beside) [καὶ] "[and]"ποιεῖτε (ye-do-unto) καὶ (and) ποιήσετε. (ye-shall-do-unto)
3:4. confidimus autem de vobis in Domino quoniam quae praecipimus et facitis et facietisAnd we have confidence concerning you in the Lord that the things which we command, you both do and will do.
4. And we have confidence in the Lord touching you, that ye both do and will do the things which we command.
And we have confidence in the Lord touching you, that ye both do and will do the things which we command you:

4: Мы уверены о вас в Господе, что вы исполняете и будете исполнять то, что мы вам повелеваем.
3:4  πεποίθαμεν δὲ ἐν κυρίῳ ἐφ᾽ ὑμᾶς, ὅτι ἃ παραγγέλλομεν [καὶ] ποιεῖτε καὶ ποιήσετε.
3:4. confidimus autem de vobis in Domino quoniam quae praecipimus et facitis et facietis
And we have confidence concerning you in the Lord that the things which we command, you both do and will do.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5: Уповая на верность Господню, Ап. верит и в то, что Ф. выполняют и выполнят все, что он им повелевает - a paraggelormen. Но к чему относятся эти слова - это видно из ст. 5: и 6, и далее. Ап. молится чтобы Господь - т. е. И. Хр. управил их сердца "в любовь Божию и в терпение Христово". Любовь Божия - здесь не только объективный атрибут Божества, но и руководящий принцип нашего сердца. Терпение Христово - toϋ Сristou - с членом, что подчеркивает связь терпения, о котором идет речь, не просто с земными страданиями Спасителя, но с этими же страданиями, как неизбежным уделом страждущего отрока Иеговы (Milligan, op. cit. стр. 112).
Adam Clarke: Commentary on the Bible - 1831
3:4: And we have confidence - We have no doubt of God's kindness towards you; he loves you, and will support you: and we can confide in you, that ye are now acting as we have desired you, and will continue so to do.
Albert Barnes: Notes on the Bible - 1834
3:4: And we have confidence in the Lord - Not primarily in you, for you have hearts like others, but in the Lord. It is remarkable that when Paul expresses the utmost confidence in Christians that they will live and act as becomes their profession, his reliance is not on anything in themselves, but wholly on the faithfulness of God. He must be a stranger to the human heart who puts much confidence in it even in its best state; see Phi 1:6; Phi 4:7; Ti2 1:12; compare Jde 1:24; Rev 3:10; Pro 28:26.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: we have: Rom 15:14; Co2 2:3, Co2 7:16, Co2 8:22; Gal 5:10; Phi 1:6; Plm 1:21
that: Th2 3:6, Th2 3:12; Mat 28:20; Rom 2:7, Rom 15:18; Co1 7:19, Co1 14:37; Co2 2:9, Co2 7:15; Phi 2:12; Th1 4:1, Th1 4:2, Th1 4:10
2 Thessalonians 3:5
Geneva 1599
(3) And we have confidence in the Lord touching you, that ye both do and will do the things which we command you.
(3) The second admonition is, that they always follow the doctrine of the apostles as a rule for their life.
John Gill
And we have confidence in the Lord touching you,.... The ground of confidence concerning them was not in themselves, in their grace, and strength, and wisdom, and conduct, and good behaviour; but in the Lord, in his grace and strength, and in the power of his might, without whom they could do nothing, but through him strengthening them, could do all things.
That ye both do, and will do the things which we command you; referring both to the commandments, which they had already given them by Christ, and they had showed, and continued to show a proper regard unto, see Th1 4:1 and also to what would be observed to them, as in Th2 3:6.
John Wesley
We trust in the Lord concerning you - Thus only should we trust in any man.
Robert Jamieson, A. R. Fausset and David Brown
we have confidence in the Lord--as "faithful" (Th2 3:3). Have confidence in no man when left to himself [BENGEL].
that ye both do--Some of the oldest manuscripts insert a clause, "that ye both have done" before, "and are doing, and will do." He means the majority by "ye," not all of them (compare Th2 3:11; Th2 1:3; Th1 3:6).
3:53:5: Այլ Տէր ուղղեսցէ՛ զսի՛րտս ձեր ՚ի սէրն Աստուծոյ՝ եւ ՚ի համբերութիւնն Քրիստոսի[4645]։[4645] Ոմանք. Ուղղեսցէ զձեզ ՚ի... եւ ՚ի համբերութիւն Քրիստոսի։
5 Եւ Տէրը թող ուղղի ձեր սրտերը դէպի Աստծու սէրը եւ դէպի Քրիստոսի համբերութիւնը:
5 Եւ Տէրը ձեր սրտերը դէպի Աստուծոյ սիրոյն ու Քրիստոսին համբերութեանը ուղղէ։
Այլ Տէր ուղղեսցէ զսիրտս ձեր ի սէրն Աստուծոյ եւ ի համբերութիւնն Քրիստոսի:

3:5: Այլ Տէր ուղղեսցէ՛ զսի՛րտս ձեր ՚ի սէրն Աստուծոյ՝ եւ ՚ի համբերութիւնն Քրիստոսի[4645]։
[4645] Ոմանք. Ուղղեսցէ զձեզ ՚ի... եւ ՚ի համբերութիւն Քրիստոսի։
5 Եւ Տէրը թող ուղղի ձեր սրտերը դէպի Աստծու սէրը եւ դէպի Քրիստոսի համբերութիւնը:
5 Եւ Տէրը ձեր սրտերը դէպի Աստուծոյ սիրոյն ու Քրիստոսին համբերութեանը ուղղէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: Господь же да управит сердца ваши в любовь Божию и в терпение Христово.
3:5  ὁ δὲ κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ θεοῦ καὶ εἰς τὴν ὑπομονὴν τοῦ χριστοῦ.
3:5. Ὁ (The-one) δὲ (moreover) κύριος (Authority-belonged) κατευθύναι (it-may-have-straightened-down) ὑμῶν (of-ye) τὰς (to-the-ones) καρδίας (to-hearts) εἰς (into) τὴν (to-the-one) ἀγάπην (to-an-excessing-off) τοῦ (of-the-one) θεοῦ (of-a-Deity) καὶ (and) εἰς (into) τὴν (to-the-one) ὑπομονὴν (to-a-staying-under) τοῦ (of-the-one) χριστοῦ. (of-Anointed)
3:5. Dominus autem dirigat corda vestra in caritate Dei et patientia ChristiAnd the Lord direct your hearts, in the charity of God and the patience of Christ.
5. And the Lord direct your hearts into the love of God, and into the patience of Christ.
And the Lord direct your hearts into the love of God, and into the patient waiting for Christ:

5: Господь же да управит сердца ваши в любовь Божию и в терпение Христово.
3:5  ὁ δὲ κύριος κατευθύναι ὑμῶν τὰς καρδίας εἰς τὴν ἀγάπην τοῦ θεοῦ καὶ εἰς τὴν ὑπομονὴν τοῦ χριστοῦ.
3:5. Dominus autem dirigat corda vestra in caritate Dei et patientia Christi
And the Lord direct your hearts, in the charity of God and the patience of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:5: The Lord direct your hearts into the love of God - The love of God is the grand motive and principle of obedience; this must occupy your hearts: the heart is irregular in all its workings; God alone, by his Spirit, can direct it into his love, and keep it right; κατευθυναι, give a proper direction to all its passions, and keep them in order, regularity and purity.
The patience of Christ - Such patience, under all your sufferings and persecutions, as Christ manifested under his. He bore meekly the contradiction of sinners against himself; and when he was reviled, he reviled not again.
Albert Barnes: Notes on the Bible - 1834
3:5: And the Lord direct your hearts into the love of God - So direct your hearts that you may love God. "And into the patient waiting for Christ." Margin, "patience of Christ." The marginal reading is in accordance with the Greek, and seems best to express the apostle's meaning. The prayer of the apostle was, that they might have the love of God in their hearts, and "the patience of Christ;" that is, the same patience which Christ evinced in his trials. They were then suffering affliction and persecution. They needed patience, that they might endure their trials in a proper manner. It was natural for the apostle to refer them to the Saviour, the great example of patience, and to pray that they might have the same which he had. That it does not mean that they were to wait patiently for the appearing of Christ, as our translation seems to imply, is quite clear, because the apostle had just been showing them that he would not appear until after a long series of events had occurred.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: the Lord: Kg1 8:58; Ch1 29:18; Psa 119:5, Psa 119:36; Pro 3:6; Jer 10:23; Jam 1:16-18
into: Deu 30:6; Jer 31:33; Rom 5:5, Rom 8:28; Co1 8:3; Gal 5:22; Jam 2:5; Jo1 4:19
and into: Psa 40:1, Psa 130:5, Psa 130:6; Lam 3:26; Luk 12:36, Luk 12:37; Rom 8:25; Phi 3:20, Phi 3:21; Th1 1:3, Th1 1:10; Ti2 4:8; Tit 2:13; Heb 9:28; Pe2 3:12; Rev 3:10, Rev 3:11, Rev 13:10
the patient waiting for Christ: or, the patience of Christ, Heb 12:2, Heb 12:3; Pe1 4:1
2 Thessalonians 3:6
Geneva 1599
(4) And the Lord direct your hearts into the love of God, and into the patient waiting for Christ.
(4) Thirdly, he diligently and earnestly admonishes them of two things which are given to us only by the grace of God, that is, of charity, and a watchful mind to the coming of Christ.
John Gill
And the Lord direct your hearts into the love of God,.... By which may be meant either the love with which God is loved. This is the sum and substance of the first and chief commandment in the law, and is what every man in a state of nature is destitute of; it is implanted in the heart in regeneration, and is a fruit of the Spirit of God; and where it is it oftentimes grows cold, and needs to be stirred up and reinflamed, by the Spirit of God, which may be intended, by a directing of the heart into it, that is, to a lively exercise of it: or else the love with which God loves his people is designed, which is free, sovereign, unchangeable, and from everlasting to everlasting; and to have the heart directed into this, is to be led into it directly; or by a straight line, as the word signifies, and not in a round about way, by works and duties, as the causes or conditions of it; and to be led further into it, so as to wade into these waters of the sanctuary, from the ankles to the knees, and from thence to the loins, and from thence till they become a broad river to swim in; or so as to comprehend the height, and depth, and length, and breadth of this love, and to be rooted and grounded in it, and firmly persuaded of interest in it; and that nothing shall separate from it; and so as to have the heart sensibly affected with it. The phrase of directing the heart to God, and to seek him, is used in the Septuagint, in 2Chron 19:3. And this is not to be done by a believer himself, nor by the ministers of the Gospel: the apostle could not do it, and therefore he prays "the Lord" to do it; by whom is meant the Spirit of God, since he is distinguished from God the Father, into whose love the heart is to be directed, and from Christ, a patient waiting for whom it is also desired the heart may be directed into; and since it is his work to shed abroad the love of God in the heart, and to lead unto it, and make application of it; and which is a proof of his deity, for none has the direction, management, and government of the heart, but God, Prov 21:1, and in this passage of Scripture appear all the three Persons; for here is the love of the Father, patient waiting for Christ, the Spirit and the Lord. For it follows, as another branch of the petition,
and into the patient waiting for Christ; or "patience of Christ", as the Vulgate Latin and Arabic versions render it; and may intend either that patience, of which Christ was the subject; and which appeared in his quiet submission to all that outward meanness he did in his state of humiliation; in bearing the insults and reproaches of men, and the frowardness of his own disciples, in suffering himself to be tempted by Satan; and in bearing the sins of his people, the wrath of God, and strokes of justice in the manner he did: and for the saints to have their hearts directed into this patience of Christ, is of great use unto them, to endear Christ unto, them; to lead them into the greatness of his love, and also of his person; and to make them more patient under the cross, when they consider him, and have him for an example. Or else it may respect the grace of patience, which he is the author of, for all grace comes from him; and he from hence may be called the God of patience, as his word, which is the means of it, is the word of his patience; and it is by his strength that saints are strengthened unto all patience, and longsuffering: and to be directed into this, or to the exercise of it, is of great use under afflictions from the hand of God, and under the reproaches and persecutions of men, and under divine desertions, and want of an answer of prayer, and under the temptations of Satan, and in an expectation of the heavenly glory. And the heart is never more in the exercise of this, than when it is directed into the love of God; see Rom 5:2. Or this may refer to that patience of which Christ is the object, and be understood, either of a patient bearing the cross for his sake; for every believer has a cross to take up and bear for Christ, and which is to be borne constantly, cheerfully, and patiently; and nothing more strongly animates to such a patient bearing of it, than a sense of the love of God; so that a being directed into that, leads also to this: or as our version points out the sense, it may be understood of a patient waiting for the second coming of Christ. Christ will certainly come a second time, though when he will come is uncertain; and his coming will be very glorious in itself, and of great advantage to the saints: hence it becomes them, not only to believe it, hope for it, love it, and look for it, but to wait patiently for it; which being directed to by the Spirit of God, is of great use unto them in the present state of things.
John Wesley
Now the Lord - The Spirit, whose proper work this is. Direct - Lead you straight forward. Into the patience of Christ - Of which he set you a pattern.
Robert Jamieson, A. R. Fausset and David Brown
If "the Lord" be here the Holy Ghost (2Cor 3:17), the three Persons of the Trinity will occur in this verse.
love of God--love to God.
patient waiting for Christ--rather as Greek, "the patience (endurance) of Christ," namely, which Christ showed [ALFORD] (Th2 2:4; Th1 1:3). ESTIUS, however, supports English Version (compare Rev_ 1:9; Rev_ 3:10). At all events, this grace, "patience," or persevering endurance, is connected with the "hope" (Th1 1:3, Th1 1:10) of Christ's coming. In ALFORD'S translation we may compare Heb 12:1-2, "Run with patience (endurance) . . . looking to JESUS . . . who, for the joy that was before Him, endured the cross"; so WE are to endure, as looking for the hope to be realized at His coming (Heb 10:36-37).
3:63:6: Պատուիրեմ ձեզ ե՛ղբարք՝ յանուն Տեառն մերոյ Յիսուսի Քրիստոսի, խորշե՛լ ձեզ յամենայն եղբօրէ՝ որ ստահա՛կսն գնայցեն. եւ ո՛չ ըստ աւանդութեանն զոր ընկալարուք ՚ի մէնջ[4646]։ [4646] Ոմանք. Ստահակն գնայցեն։
6 Եղբայրնե՛ր, պատուիրում եմ ձեզ մեր Տէր Յիսուս Քրիստոսի անունով, որ դուք հեռու մնաք ամէն մի եղբօրից, որ ծոյլ կեանքով է ապրում եւ ոչ ըստ այն օրինակի, որն ընդունեցիք մեզնից[5].[5] 5. Յուն. լաւ բն. ունեն... որ նրանք ընդունեցին.
6 Ձեզի կը պատուիրենք, եղբա՛յրներ, մեր Տէր Յիսուս Քրիստոսին անունովը, որ ե՛տ քաշուիք ամէն եղբօրմէ, որ անկարգութեամբ կը վարուի ու ոչ թէ այն աւանդութեանը պէս՝ որը մեզմէ առիք։
Պատուիրեմ ձեզ, եղբարք, յանուն Տեառն մերոյ Յիսուսի Քրիստոսի, խորշել ձեզ յամենայն եղբօրէ որ ստահակսն գնայցեն, եւ ոչ ըստ աւանդութեանն զոր ընկալարուք ի մէնջ:

3:6: Պատուիրեմ ձեզ ե՛ղբարք՝ յանուն Տեառն մերոյ Յիսուսի Քրիստոսի, խորշե՛լ ձեզ յամենայն եղբօրէ՝ որ ստահա՛կսն գնայցեն. եւ ո՛չ ըստ աւանդութեանն զոր ընկալարուք ՚ի մէնջ[4646]։
[4646] Ոմանք. Ստահակն գնայցեն։
6 Եղբայրնե՛ր, պատուիրում եմ ձեզ մեր Տէր Յիսուս Քրիստոսի անունով, որ դուք հեռու մնաք ամէն մի եղբօրից, որ ծոյլ կեանքով է ապրում եւ ոչ ըստ այն օրինակի, որն ընդունեցիք մեզնից[5].
[5] 5. Յուն. լաւ բն. ունեն... որ նրանք ընդունեցին.
6 Ձեզի կը պատուիրենք, եղբա՛յրներ, մեր Տէր Յիսուս Քրիստոսին անունովը, որ ե՛տ քաշուիք ամէն եղբօրմէ, որ անկարգութեամբ կը վարուի ու ոչ թէ այն աւանդութեանը պէս՝ որը մեզմէ առիք։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: Завещеваем же вам, братия, именем Господа нашего Иисуса Христа, удаляться от всякого брата, поступающего бесчинно, а не по преданию, которое приняли от нас,
3:6  παραγγέλλομεν δὲ ὑμῖν, ἀδελφοί, ἐν ὀνόματι τοῦ κυρίου [ἡμῶν] ἰησοῦ χριστοῦ, στέλλεσθαι ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος καὶ μὴ κατὰ τὴν παράδοσιν ἣν παρελάβοσαν παρ᾽ ἡμῶν.
3:6. Παραγγέλλομεν (We-message-beside) δὲ (moreover) ὑμῖν, (unto-ye," ἀδελφοί , ( Brethrened ,"ἐν (in) ὀνόματι (unto-a-name) τοῦ (of-the-one) κυρίου (of-Authority-belonged) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed," στέλλεσθαι ( to-set ) ὑμᾶς (to-ye) ἀπὸ (off) παντὸς (of-all) ἀδελφοῦ (of-brethrened) ἀτάκτως (unto-un-arranged) περιπατοῦντος (of-treading-about-unto) καὶ (and) μὴ (lest) κατὰ (down) τὴν (to-the-one) παράδοσιν (to-a-giving-beside) ἣν (to-which) παρελάβετε (ye-had-taken-beside) παρ' (beside) ἡμῶν. (of-us)
3:6. denuntiamus autem vobis fratres in nomine Domini nostri Iesu Christi ut subtrahatis vos ab omni fratre ambulante inordinate et non secundum traditionem quam acceperunt a nobisAnd we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly and not according to the tradition which they have received of us.
6. Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which they received of us.
Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us:

6: Завещеваем же вам, братия, именем Господа нашего Иисуса Христа, удаляться от всякого брата, поступающего бесчинно, а не по преданию, которое приняли от нас,
3:6  παραγγέλλομεν δὲ ὑμῖν, ἀδελφοί, ἐν ὀνόματι τοῦ κυρίου [ἡμῶν] ἰησοῦ χριστοῦ, στέλλεσθαι ὑμᾶς ἀπὸ παντὸς ἀδελφοῦ ἀτάκτως περιπατοῦντος καὶ μὴ κατὰ τὴν παράδοσιν ἣν παρελάβοσαν παρ᾽ ἡμῶν.
3:6. denuntiamus autem vobis fratres in nomine Domini nostri Iesu Christi ut subtrahatis vos ab omni fratre ambulante inordinate et non secundum traditionem quam acceperunt a nobis
And we charge you, brethren, in the name of our Lord Jesus Christ, that you withdraw yourselves from every brother walking disorderly and not according to the tradition which they have received of us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-12: Здесь содержится наставление Ап. касательно "поступающих бесчинно", о которых речь была уже в 1: Ф. (V:13-14: - ср. IV:11-12). Но там это было пока напоминание о том, что зло начинает проявлять свое существование. Здесь же Ап. имеет дело с вполне установленным фактом - "бесчинством" некоторых членов общины, смысл которого разъяснен ниже, в ст. 11.

6: Бесчинно поступающие - это некоторые члены Ф. церкви которые, держась ложного взгляда на парусию ("уже настает день Христов" - ст. 2, II гл.), оставили нормальный образ жизни, и предались праздности и вмешательству в мирный ход жизни других. Апостол увещевает Ф. держаться вдали от таких, и не только в силу преподанного им учения, но и по вниманию к личному примеру самого благовестника.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Cautions to the Disorderly.A. D. 52.
6 Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us. 7 For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you; 8 Neither did we eat any man's bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you: 9 Not because we have not power, but to make ourselves an ensample unto you to follow us. 10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat. 11 For we hear that there are some which walk among you disorderly, working not at all, but are busybodies. 12 Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread. 13 But ye, brethren, be not weary in well doing. 14 And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed. 15 Yet count him not as an enemy, but admonish him as a brother.

The apostle having commended their obedience for the time past, and mentioned his confidence in their obedience for the time to come, proceeds to give them commands and directions to some who were faulty, correcting some things that were amiss among them. Observe, The best society of Christians may have some faulty persons among them, and some things that ought to be reformed. Perfection is not to be found on this side heaven: but evil manners beget good laws; the disorders that Paul heard of as existing among the Thessalonians occasioned the good laws we find in these verses, which are of constant use to us, and all others whom they may concern. Observe,

I. That which was amiss among the Thessalonians, which is expressed,

1. More generally. There were some who walked disorderly, not after the tradition they received from the apostle, v. 6. Some of the brethren were guilty of this disorderly walking; they did not live regularly, nor govern themselves according to the rules of Christianity, nor agreeably to their profession of religion; not according to the precepts delivered by the apostle, which they had received, and pretended to pay a regard to. Note, It is required of those who have received the gospel, and who profess a subjection to it, that they live according to the gospel. If they do not, they are to be counted disorderly persons.

2. In particular, there were among them some idle persons and busy-bodies, v. 11. This the apostle was so credibly informed of that he had sufficient reason to give commands and directions with relation to such persons, how they ought to behave, and how the church should act towards them. (1.) There were some among them who were idle, not working at all, or doing nothing. It does not appear that they were gluttons or drunkards, but idle, and therefore disorderly people. It is not enough for any to say they do no hurt; for it is required of all persons that they do good in the places and relations in which Providence has placed them. It is probable that these persons had a notion (by misunderstanding some passages in the former epistle) concerning the near approach of the coming of Christ, which served them for a pretence to leave off the work of their callings, and live in idleness. Note, It is a great error, or abuse of religion, to make it a cloak for idleness or any other sin. If we were sure that the day of judgment were ever so near, we must, notwithstanding, do the work of the day in its day, that when our Lord comes he may find us doing. The servant who waits for the coming of his Lord aright must be working as his Lord has commanded, that all may be ready when he comes. Or, it may be, these disorderly persons pretended that the liberty wherewith Christ had made them free discharged them from the services and business of their particular callings and employments in the world: where as they were to abide in the same calling wherein they were called of God, and therein abide with God, 1 Cor. vii. 20, 24. Industry in our particular callings as men is a duty required of us by our general calling as Christians. Or perhaps the general charity there was then among Christians to their poor brethren encouraged some to live in idleness, as knowing the church would maintain them: whatever was the cause, they were much to blame. (2.) There were busy-bodies among them: and it should seem, by the connection, that the same persons who were idle were busy-bodies also. This may seem to be a contradiction; but so it is, that most commonly those persons who have no business of their own to do, or who neglect it, busy themselves in other men's matters. If we are idle, the devil and a corrupt heart will soon find us something to do. The mind of man is a busy thing; if it be not employed in doing good, it will be doing evil. Note, Busy-bodies are disorderly walkers, such as are guilty of vain curiosity, and impertinent meddling with things that do not concern them, and troubling themselves and others with other men's matters. The apostle warns Timothy (1 Tim. v. 13) to beware of such as learn to be idle, wandering about from house to house, and are not only idle, but tatlers also, and busy-bodies, speaking things which they ought not.

II. The good laws which were occasioned by these evil manners, concerning which we may take notice,

1. Whose laws they are: they are commands of the apostles of our Lord, given in the name of their Lord and ours, that is, the commands of our Lord himself. We command you, brethren, in the name of the Lord Jesus Christ, v. 6. Again, We command and exhort you by our Lord Jesus Christ, v. 12. The apostle uses words of authority and entreaty: and, where disorders are to be rectified or prevented, there is need of both. The authority of Christ should awe our minds to obedience, and his grace and goodness should allure us.

2. What the good laws and rules are. The apostle gives directions to the whole church, commands to those disorderly persons, and an exhortation to those in particular who did well among them.

(1.) His commands and directions to the whole church regard, [1.] Their behaviour towards the disorderly persons who were among them, which is thus expressed (v. 6), to withdraw themselves from such, and afterwards to mark that man, and have no company with him, that he may be ashamed; yet not to count him as an enemy, but to admonish him as a brother. The directions of the apostle are carefully to be observed in our conduct towards disorderly persons. We must be very cautious in church-censures and church-discipline. We must, First, Note that man who is suspected or charged with not obeying the word of God, or walking contrary thereto, that is, we must have sufficient proof of his fault before we proceed further. We must, Secondly, Admonish him in a friendly manner; we must put him in mind of his sin, and of his duty; and this should be done privately (Matt. xviii. 15); then, if he will not hear, we must, Thirdly, Withdraw from him, and not keep company with him, that is, we must avoid familiar converse and society with such, for two reasons, namely, that we may not learn his evil ways; for he who follows vain and idle persons, and keeps company with such, is in danger of becoming like them. Another reason is for the shaming, and so the reforming, of those that offend, that when idle and disorderly persons see how their loose practices are disliked by all wise and good people they may be ashamed of them, and walk more orderly. Love therefore to the persons of our offending brethren, even when we hate their vices, should be the motive of our withdrawing from them; and even those who are under the censures of the church must not be accounted as enemies (v. 15); for, if they be reclaimed and reformed by these censures, they will recover their credit and comfort, and right to church-privileges as brethren. [2.] Their general conduct and behaviour ought to be according to the good example the apostle and those who were with him had given them: Yourselves know how you ought to follow us, v. 7. Those who planted religion among them had set a good example before them; and the ministers of the gospel should be ensamples to the flock. It is the duty of Christians not only to walk according to the traditions of the apostles, and the doctrines they preached, but also according to the good example they set before them, to be followers of them so far as they were followers of Christ. The particular good example the apostle mentions was their diligence, which was so different from what was found in the disorderly walkers he takes notice of: "We behaved not ourselves disorderly among you (v. 7), we did not spend our time idly, in idle visits, idle talk, idle sports." They took pains in their ministry, in preaching the gospel, and in getting their own living. Neither did we eat any man's bread for nought, v. 8. Though he might justly have demanded a maintenance, because those who preach the gospel may of right expect to live by the gospel. This is a just debt that people owe to their ministers, and the apostle had power or authority to have demanded this (v. 9); but he waived his right from affection to them, and for the sake of the gospel, and that he might be an example for them to follow (v. 9), that they might learn how to fill up time, and always be employed in something that would turn to good account.

(2.) He commands and directs those that live idle lives to reform, and set themselves to their business. He had given commandments to this purport, as well as a good example of this, when he was among them: Even when we were with you, this we commanded you, that if any man would not work neither should he eat, v. 10. It was a proverbial speech among the Jews, He who does not labour does not deserve to eat. The labourer is worthy of his meat; but what is the loiterer worthy of? It is the will of God that every man should have a calling, and mind his calling, and make a business of it, and that none should live like useless drones in the world. Such persons do what in them lies to defeat the sentence, In the sweat of thy face shalt thou eat thy bread. It was not the mere humour of the apostle, who was an active stirring man himself and therefore would have every body else to be so too, but it was the command of our Lord Jesus Christ, that with quietness we work, and eat our own bread, v. 12. Men ought some way or other to earn their own living, otherwise they do not eat their own bread. Observe, There must be work or labour, in opposition to idleness; and there must be quietness, in opposition to being busy-bodies in other men's matters. We must study to be quiet, and do our own business. This is an excellent but rare composition, to be of an active yet quiet spirit, active in our own business and yet quiet as to other people's.

(3.) He exhorts those that did well not to be weary in well-doing (v. 13); as if he had said, "Go on and prosper. The Lord is with you while you are with him. See that whatever you do, that is good, you persevere therein. Hold on your way, and hold out to the end. You must never give over, nor tire in your work. It will be time enough to rest when you come to heaven, that everlasting rest which remains for the people of God."
Adam Clarke: Commentary on the Bible - 1831
3:6: That ye withdraw yourselves - Have no fellowship with those who will not submit to proper discipline; who do not keep their place; ατακτως, such as are out of their rank, and act according to their own wills and caprices; and particularly such as are idle and busybodies. These he had ordered, Th1 4:11, Th1 4:12, that they should study to be quiet, mind their own business, and work with their hands; but it appears that they had paid no attention to this order, and now he desires the Church to exclude such from their communion.
And not after the tradition - This evidently refers to the orders contained in the first epistle; and that first epistle was the tradition which they had received from him. It was, therefore, no unwritten word, no uncertain saying, handed about from one to another; but a part of the revelation which God had given, and which they found in the body of his epistle. These are the only traditions which the Church of God is called to regard.
Albert Barnes: Notes on the Bible - 1834
3:6: Now we command you, brethren - The apostle now Th2 3:6-12 turns to an important subject - the proper method of treating those who were idle and disorderly in the church. In the pRev_ious Epistle he had adverted to this subject, but in the mild language of exhortation. When he wrote that Epistle he was aware that there were some among them who were disposed to be idle, and he had tenderly exhorted them "to be quiet, and to mind their own business, and to work with their own hands;" Th1 4:11. But it seems the exhortation, and the example of Paul himself when there Th1 2:9, had not been effectual in inducing them to be industrious. It became, therefore, necessary to use the strong language of command, as he does here, and to require that if they would not work, the church should withdraw from them. What was the original cause of their idleness, is not known. There seems no reason, however, to doubt that it was much increased by their expectation that the Saviour would soon appear, and that the world would soon come to an end. If this was to be so, of what use would it be to labor? Why strive to accumulate property with reference to the wants of a family, or to a day of sickness, or old age? Why should a man build a house that was soon to be burnt up, or why buy a farm which he was soon to leave? The effect of the expectation of the speedy appearing of the Lord Jesus has always been to induce men to neglect their worldly affairs, and to lead idle lives. Man, naturally disposed to be idle, wants the stimulus of hope that he is laboring for the future welfare of himself, for his family, or for society, nor will he labor if he believes that the Saviour is about to appear.
In the name of the Lord Jesus Christ - see the notes on Co1 5:4. "That ye withdraw yourselves;" see the notes on Ti1 6:5. This is the true notion of Christian discipline. It is not primarily that of cutting a man off, or denouncing him, or excommunicating him; it is that of withdrawing from him. We cease to have fellowship with him. We do not regard him any longer as a Christian brother. We separate from him. We do not seek to affect him in any other respect; we do not injure his name or standing as a man, or hold him up to reprobation; we do not follow him with denunciation or a spirit of Rev_enge; we simply cease to recognise him as a Christian brother, when he shows that he is no longer worthy to be regarded as such. We do not deliver him over to the civil arm; we do not inflict any positive punishment on him; we leave him unmolested in all his rights as a citizen, a man, a neighbor, a husband, a father, and simply say that he is no longer one of us as a Christian. How different is this from excommunication, as it has been commonly understood! How different from the anathemas fulminated by the papacy, and the delivering of the heretic over to the civil power!
From every brother that walketh disorderly - compare the notes, Co1 5:11-13. A "disorderly walk" denotes conduct that is in any way contrary to the rules of Christ. The proper idea of the word used here (ἀτάκτως ataktō s), is that of soldiers who do not keep the ranks; who are regardless of order; and then who are irregular in any way. The word would include any violation of the rules of Christ on any subject.
And not after the tradition which ye received of us - According to the doctrine which we delivered to you; see the notes on Th2 2:15. This shows that by the word "tradition" the apostle did not mean unwritten doctrines handed down from one to another, for he evidently alludes to what he had himself taught them, and his direction is not that that should be handed down by them, but that they should obey it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: in the: Co1 5:4; Co2 2:10; Eph 4:17; Col 3:17; Th1 4:1; Ti1 5:21, Ti1 6:13, Ti1 6:14; Ti2 4:1
that ye: Th2 3:14, Th2 3:15; Mat 18:17; Rom 16:17; Co1 5:11-13; Ti1 6:5; Ti2 3:5; Heb 12:15; Heb 12:16; Jo3 1:10, Jo3 1:11
walketh: Th2 3:7, Th2 3:11; Th1 4:11, Th1 5:14
after: Th2 3:10, Th2 3:14, Th2 2:15
2 Thessalonians 3:7
Geneva 1599
(5) Now we command you, brethren, in the name of our Lord Jesus Christ, that ye withdraw yourselves from every brother that walketh disorderly, and not after the tradition which he received of us.
(5) Fourthly, he says that idle and lazy persons ought not to be supported by the Church; indeed, they are not to be endured.
John Gill
Now we command you, brethren,.... The apostle is now come to the main thing itself he has in view in this part of the epistle, which is to encourage a regard to the discipline of God's house; and to exhort this church to excommunicate, or remove from communion, all disorderly persons; and those who are to do this he points out, and calls upon, and even commands; and these are the fraternity, the "brethren", the society of believers, all the members of the church; for to them to whom belongs the power of receiving members, to them only belongs the power of excluding offenders: the executive power lies in the hands of the elders or pastors of churches; they are the persons by whom the church receives or casts out members; but the power of judgment, or of determining who shall be received into, or who shall be removed from communion, lies in the church, and not in the pastors and elders only; whoever therefore take upon them to receive, or refuse, or cast out members of themselves, and at their own pleasure, act the part of Diotrephes, 3Jn 1:9. The authority for removing disorderly persons from communion is an apostolical command, "we command you"; who are the apostles of Christ, immediately sent by him, who had their mission and commission from him, and which were confirmed by miracles; these had a greater power and authority than the ordinary ministers of the word; they were the ambassadors of Christ, stood in his stead, represented him, and acted in his name; what they said, he spake by them; and it was all one as if he had spoke it himself: and that this might appear not to be of them, but of him, it is added,
in the name of our Lord Jesus Christ; that is, by his power and authority, if they had any regard to that, or to his honour and glory:
that ye withdraw yourselves from every brother that walketh disorderly; by a brother is meant, not one in a natural or civil sense, who is so by blood, or by neighbourhood, by being of the same country, or of the same human species, since all are of one blood; but one in an ecclesiastical sense, a church member, who is called a brother, though he may not be really a child of God, one of the brethren of Christ, or born of the Spirit; yet being a fellow citizen with the saints, and of the household of God externally, he bears this character; and such an one only is cognizable by a church, who have nothing to do to judge them that are without, only them that are within: and "every brother" in this sense falls under their notice; everyone that is a member, whether male or female, for this word includes both; and as the sisters, as well as the brethren, stand in the same relation, are in the same church state, partake of the same ordinances, and enjoy the same privileges, they are obliged to regard the same rules of the Gospel, and duties of religion, and, in case of disorder, to be withdrawn from: and this also regards every brother, of whatsoever state or condition, bond or free, high or low, rich or poor; no partiality is to be used, no preference to be given to one above the other; a poor member in a disorder is not to be bore hard upon, while a rich one is winked and connived at: and it also respects the brethren, whether private members, or officers of the church; for not only the former, but also the latter, when they walk disorderly, whether in the discharge of their office, or in any other part of their conduct, are liable to the notice and censure of the church: and which is only to be done when any of them "walk disorderly"; not for every disorder they are guilty of; there is no man lives without sin; and church members have their infirmities, and will have, as long as they are in the flesh, or in the body; and they are not to be made offenders for a word, or for a single disorder, or for the common infirmities of life; nor are the just to be set aside for a thing of nought, or a small offence, and that not continued in: it is one thing to be guilty of a disorder, and another thing to walk disorderly; which denotes a way, a course, a series of disorder, and proceeding on in it, a going from evil to evil, an increasing to more ungodliness; for walking is a progressive action, and disorderly persons do not stop, but grow worse and worse; for they take pleasure in their disorders; they choose their own ways, and delight in their abominations; the paths of sin are pleasant paths to them: and they are disorderly walkers, who pertinaciously and stubbornly continue in their disorders, notwithstanding the admonitions of private persons, and of the whole church; and of this sort there are such that walk disorderly in the world, in the commission of notorious and scandalous sins, such as uncleanness, intemperance, covetousness, &c. and that walk disorderly in families; as husbands that are not affectionate to their wives, and provide not for their household; and wives that are not in subjection to their husbands; parents that provoke their children to wrath; and children that are disobedient to their parents; masters who give not that which is fit and equal to their servants; and servants that despise their masters because they are brethren, when they should serve them the more cheerfully, because faithful and beloved: and also that walk disorderly in churches, that fill not up their places, but neglect attendance with the church, on the word and ordinances; and who are contentious and quarrelsome, and will not submit to the sentiments of those who are superior to them in number and sense; and likewise such who entertain bad notions and principles, derogatory to the grace of God, the person and offices of Christ, and the operations of the Spirit; who walk, not in the truth, nor according to the standard of the word of God; and especially such are designed here, who are busy bodies, and idle persons, who work not at all, but live at the tables, and upon the substance of others, as appears from Th2 3:11. These act contrary to the order and decorum of nations, towns, and families, and to that which God has fixed among mankind; and to the example of God, and Christ as God, who work hither to and jointly together in Providence, and in the government of the world; and to the example which Christ, as man, has set, and to the example of the apostles, and to their commands: wherefore it follows,
and not after the tradition which he received of us; meaning either the Gospel of Christ, which being, preached was received, but the walk and conversation of some was not agreeably to it; or the ordinances of the Gospel, and the precepts of religion which the apostles delivered, and were received, and yet due attendance to them was not given; See Gill on Th2 2:15, or rather that particular injunction concerning quietness, and doing their own business, and working with their own hands, Th1 4:11. The Vulgate Latin version reads, "which they received of us": the sense is the same; and the Ethiopic version, "and not according to the constitution we appointed them". Now what is commanded to be done to such disorderly persons, by the church, even the whole fraternity, is to "withdraw" themselves from them; by which is meant, not only to distinguish themselves from them by an orderly and regular conversation, and a strict observance of Gospel discipline, which to do is very right; nor barely to curb and restrain the affections towards such persons, lest by carrying it as heretofore, in a kind, tender, and affectionate manner, they should take encouragement from hence to continue in their disorders, as tender parents keep in their affections, and from showing them to their children, when in disorder, and under their corrections, that they might not seem to countenance them in that which is evil, though this is also very proper; nor also merely to contract or shut up the hand to such persons, and refuse to distribute to then, living such an idle life, and in such a disorderly way, though this is what ought to be done; nor does this phrase only intend a forbidding such persons their houses and their tables, not suffering them to sit at the one, nor even to come into the other, not allowing any company and conversation with them, that they may have no opportunity of indulging their laziness and tale bearing, though so to serve them is highly just and reasonable; nor does it design only a suspension, or a debarring of them from the Lord's table, which ought not to be done to any persons, while they continue in relation to the church, and members of it; but a removal of them from church communion, or an excommunication of them; which is sometimes expressed by rejecting persons, casting them out of the church, and putting them away, and here by withdrawing from them; which are all synonymous phrases, and intend exclusion from the communion of the church. And so the Ethiopic version here renders it, "that ye remove every brother", &c. From this passage we learn who they are that are to be excommunicated or removed from the communion of churches, all disorderly walkers; what the act of excommunication is, it is a withdrawing from them, a separating them from the church, and its communion; and who they are that have the power to do it, the whole fraternity or body of the church; and also the authority for it, an apostolical command, in the name of Christ.
John Wesley
That walketh disorderly - Particularly by not working. Not according to the tradition he received of us - The admonition we gave, both by word of mouth, and in our former epistle.
Robert Jamieson, A. R. Fausset and David Brown
we command you--Hereby he puts to a particular test their obedience in general to his commands, which obedience he had recognized in Th2 3:4.
withdraw--literally, "to furl the sails"; as we say, to steer clear of (compare Th2 3:14). Some had given up labor as though the Lord's day was immediately coming. He had enjoined mild censure of such in Th1 5:14, "Warn . . . the unruly"; but now that the mischief had become more confirmed, he enjoins stricter discipline, namely, withdrawal from their company (compare 1Cor 5:11; 2Jn 1:10-11): not a formal sentence of excommunication, such as was subsequently passed on more heinous offenders (as in 1Cor 5:5; Ti1 1:20). He says "brother," that is, professing Christian; for in the case of unprofessing heathen, believers needed not be so strict (1Cor 5:10-13).
disorderly--Paul plainly would not have sanctioned the order of Mendicant Friars, who reduce such a "disorderly" and lazy life to a system. Call it not an order, but a burden to the community (BENGEL, alluding to the Greek, Th2 3:8, for "be chargeable," literally, "be a burden").
the tradition--the oral instruction which he had given to them when present (Th2 3:10), and subsequently committed to writing (Th1 4:11-12).
which he received of us--Some oldest manuscripts read, "ye received"; others, "they received." The English Version reading has no very old authority.
3:73:7: Զի դուք ինքնի՛ն գիտէք՝ թէ ո՛րպէս պա՛րտ է ձեզ նմանել մեզ. զի ո՛չ երբէք ստահակեցաք առ ձեզ[4647]. [4647] Ոմանք. Եթէ որպէս պարտ իցէ ձեզ նմա՛՛։ Այլք. Եւ ոչ երբէք ստա՛՛։
7 որովհետեւ ինքներդ գիտէք, թէ որչա՜փ դուք պէտք է նմանուէք մեզ, քանի որ ձեզ մօտ երբեք չծուլացանք
7 Վասն զի դուք ինքնիրեննիդ գիտէք թէ պէտք է մեզի նմանիք քանզի մենք ձեզի հետ ծուլութեամբ չվարուեցանք,
Զի դուք ինքնին գիտէք թէ ո՛րպէս պարտ է ձեզ նմանել մեզ. զի ոչ երբեք ստահակեցաք առ ձեզ:

3:7: Զի դուք ինքնի՛ն գիտէք՝ թէ ո՛րպէս պա՛րտ է ձեզ նմանել մեզ. զի ո՛չ երբէք ստահակեցաք առ ձեզ[4647].
[4647] Ոմանք. Եթէ որպէս պարտ իցէ ձեզ նմա՛՛։ Այլք. Եւ ոչ երբէք ստա՛՛։
7 որովհետեւ ինքներդ գիտէք, թէ որչա՜փ դուք պէտք է նմանուէք մեզ, քանի որ ձեզ մօտ երբեք չծուլացանք
7 Վասն զի դուք ինքնիրեննիդ գիտէք թէ պէտք է մեզի նմանիք քանզի մենք ձեզի հետ ծուլութեամբ չվարուեցանք,
zohrab-1805▾ eastern-1994▾ western am▾
3:77: ибо вы сами знаете, как должны вы подражать нам; ибо мы не бесчинствовали у вас,
3:7  αὐτοὶ γὰρ οἴδατε πῶς δεῖ μιμεῖσθαι ἡμᾶς, ὅτι οὐκ ἠτακτήσαμεν ἐν ὑμῖν
3:7. αὐτοὶ (Them) γὰρ (therefore) οἴδατε (ye-had-come-to-see) πῶς (unto-whither) δεῖ (it-bindeth) μιμεῖσθαι ( to-emulate-unto ) ἡμᾶς, (to-us,"ὅτι (to-which-a-one) οὐκ (not) ἠτακτήσαμεν (we-un-arranged-unto) ἐν (in) ὑμῖν (unto-ye,"
3:7. ipsi enim scitis quemadmodum oporteat imitari nos quoniam non inquieti fuimus inter vosFor yourselves know how you ought to imitate us. For we were not disorderly among you.
7. For yourselves know how ye ought to imitate us: for we behaved not ourselves disorderly among you;
For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you:

7: ибо вы сами знаете, как должны вы подражать нам; ибо мы не бесчинствовали у вас,
3:7  αὐτοὶ γὰρ οἴδατε πῶς δεῖ μιμεῖσθαι ἡμᾶς, ὅτι οὐκ ἠτακτήσαμεν ἐν ὑμῖν
3:7. ipsi enim scitis quemadmodum oporteat imitari nos quoniam non inquieti fuimus inter vos
For yourselves know how you ought to imitate us. For we were not disorderly among you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-9: Последний, живя среди них, не бесчинствовал, а жил трудом своих рук. Ап. уже ранее, в 1: Ф. II:9, коснулся этого вопроса; но там речь шла об его бескорыстии и незаинтересованности; здесь же он переходить к другой стороне своей трудовой жизни в Ф. - ее независимости. Ап., как служитель Евангелия, мог рассчитывать на поддержку общины (смотри 1Кор.IX:3-18), и имел право (exousia) требовать ее, но он не пользовался этою властью в Ф., чтобы своим трудовым образом жизни дать пример окружающим; он работал сам, чтобы своею зависимостью от других "не поставить какой преграды благовествованию Христову" (1Кор.IX:12).
Adam Clarke: Commentary on the Bible - 1831
3:7: We behaved not ourselves disorderly - Ουκ ητακτησαμεν· We did not go out of our rank - we kept our place, and discharged all its duties.
Albert Barnes: Notes on the Bible - 1834
3:7: For yourselves know how ye ought to follow us - You know what you should do in order to imitate us.
For we behaved not ourselves disorderly among you - See the notes on Th1 2:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: how: Th2 3:9; Co1 4:16, Co1 11:1; Phi 3:17, Phi 4:9; Th1 1:6, Th1 1:7; Ti1 4:12; Tit 2:7; Pe1 5:3
for: Th2 3:6; Th1 2:10
2 Thessalonians 3:8
Geneva 1599
(6) For yourselves know how ye ought to follow us: for we behaved not ourselves disorderly among you;
(6) Lest he might seem to deal harshly with them, he sets forth himself as an example, who besides his travail in preaching, laboured with his hands, which he says he was not bound to do.
John Gill
For yourselves know how ye ought to follow us,.... The apostle goes on to dissuade from that which denominates persons disorderly walkers, and exposes them to the censure of the church, and that partly by the example of the apostles, and partly by their command. He appeals to them, to their knowledge and judgment, it being a thing well known to them, that they ought to walk as they had the apostles for ensamples; for who should they follow but their spiritual fathers, shepherds, and guides? and especially so far as they were followers of Christ, as they were, in the case referred unto, working with their own hands:
for we behaved not ourselves disorderly among you; they could appeal to them as witnesses, and God also, how holily, justly, and unblamably they walked among them; see Th1 2:10 and particularly, that they did not live an idle and inactive life among them.
Robert Jamieson, A. R. Fausset and David Brown
how ye ought to follow us--how ye ought to live so as to "imitate (so the Greek for 'follow') us" (compare Notes, see on 1Cor 11:1; Th1 1:6).
3:83:8: եւ ո՛չ ձրի զուրուք հաց կերաք. այլ ջանիւ եւ վաստակով զցայգ եւ զցերեկ գործեաք՝ վասն չծանրանալո՛յ ումեք ՚ի ձէնջ.
8 եւ ոչ ոքի հացը ձրի չկերանք, այլ ջանքով եւ վաստակով զօր ու գիշեր աշխատում էինք՝ ձեզնից ոչ մէկի վրայ ծանրութիւն չլինելու համար.
8 Ոչ ալ մէկուն հացը ձրի կերանք. հապա ջանքով եւ աշխատանքով գիշեր ու ցորեկ կը գործէինք՝ ձեզմէ մէկո՛ւն նեղութիւն չտալու համար.
եւ ոչ ձրի զուրուք հաց կերաք, այլ ջանիւ եւ վաստակով զցայգ եւ զցերեկ գործէաք վասն չծանրանալոյ ումեք ի ձէնջ:

3:8: եւ ո՛չ ձրի զուրուք հաց կերաք. այլ ջանիւ եւ վաստակով զցայգ եւ զցերեկ գործեաք՝ վասն չծանրանալո՛յ ումեք ՚ի ձէնջ.
8 եւ ոչ ոքի հացը ձրի չկերանք, այլ ջանքով եւ վաստակով զօր ու գիշեր աշխատում էինք՝ ձեզնից ոչ մէկի վրայ ծանրութիւն չլինելու համար.
8 Ոչ ալ մէկուն հացը ձրի կերանք. հապա ջանքով եւ աշխատանքով գիշեր ու ցորեկ կը գործէինք՝ ձեզմէ մէկո՛ւն նեղութիւն չտալու համար.
zohrab-1805▾ eastern-1994▾ western am▾
3:88: ни у кого не ели хлеба даром, но занимались трудом и работою ночь и день, чтобы не обременить кого из вас, --
3:8  οὐδὲ δωρεὰν ἄρτον ἐφάγομεν παρά τινος, ἀλλ᾽ ἐν κόπῳ καὶ μόχθῳ νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν·
3:8. οὐδὲ (not-moreover) δωρεὰν (to-a-gift) ἄρτον (to-a-loaf) ἐφάγομεν (we-had-devoured) παρά (beside) τινος, (of-a-one,"ἀλλ' (other) ἐν (in) κόπῳ (unto-a-fell) καὶ (and) μόχθῳ (unto-a-toil) νυκτὸς (of-a-night) καὶ (and) ἡμέρας (of-a-day) ἐργαζόμενοι ( working-to ) πρὸς (toward) τὸ (to-the-one) μὴ (lest) ἐπιβαρῆσαί (to-have-weighted-upon-unto) τινα (to-a-one) ὑμῶν: (of-ye)
3:8. neque gratis panem manducavimus ab aliquo sed in labore et fatigatione nocte et die operantes ne quem vestrum gravaremusNeither did we eat any man's bread for nothing: but in labour and in toil we worked night and day, lest we should be chargeable to any of you.
8. neither did we eat bread for nought at any man’s hand, but in labour and travail, working night and day, that we might not burden any of you:
Neither did we eat any man' s bread for nought; but wrought with labour and travail night and day, that we might not be chargeable to any of you:

8: ни у кого не ели хлеба даром, но занимались трудом и работою ночь и день, чтобы не обременить кого из вас, --
3:8  οὐδὲ δωρεὰν ἄρτον ἐφάγομεν παρά τινος, ἀλλ᾽ ἐν κόπῳ καὶ μόχθῳ νυκτὸς καὶ ἡμέρας ἐργαζόμενοι πρὸς τὸ μὴ ἐπιβαρῆσαί τινα ὑμῶν·
3:8. neque gratis panem manducavimus ab aliquo sed in labore et fatigatione nocte et die operantes ne quem vestrum gravaremus
Neither did we eat any man's bread for nothing: but in labour and in toil we worked night and day, lest we should be chargeable to any of you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:8: Neither did we eat any man's bread for naught - We paid for what we bought, and worked with our hands that we might have money to buy what was necessary.
Labour and travail night and day - We were incessantly employed, either in preaching the Gospel, visiting from house to house, or working at our calling. As it is very evident that the Church at Thessalonica was very pious, and most affectionately attached to the apostle, they must have been very poor, seeing he was obliged to work hard to gain himself the necessaries of life. Had they been able to support him he would not have worked with labor and travail night and day, that he might not be burdensome to them; and, as we may presume that they were very poor, he could not have got his support among them without adding to their burdens. To this his generous mind could not submit; it is no wonder, therefore, that he is so severe against those who would not labor, but were a burden to the poor followers of God.
Albert Barnes: Notes on the Bible - 1834
3:8: Neither did we eat any man's bread for nought - We were not supported in idleness at the expense of others. We gave a fair equivalent for all that we received, and, in fact, labored for our own support; see the notes on Th1 2:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: eat: Th2 3:12; Pro 31:27; Mat 6:11
but: Act 18:3, Act 20:34; Co1 4:12; Co2 11:9; Th1 4:11
night: Th1 2:9
2 Thessalonians 3:9
John Gill
Neither did we eat any man's bread for nought.... Or freely, at free cost, without paying for it; he signifies, that what they ate, they bought with their own money, and lived on no man, without giving him a valuable consideration for what they had; though if they had not paid in money for their food, they would not have ate it for nought, since they laboured among them in preaching the Gospel to them; and such labourers are worthy of their maintenance, Lk 10:7 though the former sense is the apostle's here:
but wrought with labour and travail night and day: not only laboriously preaching the Gospel to them, as often as they could have opportunity, but working very hard and incessantly with their hands, at the occupations and trades they had been brought up to; and that of the Apostle Paul's was a tentmaker, at which he sometimes wrought, thereby ministering to his own, and the necessities of others, Acts 18:3, nor was this inconsistent with his learning and liberal education. It was usual with the Jewish doctors to learn a trade, or follow some business and calling of life; See Gill on Mk 6:3. The apostle's end in this was,
that we might not be chargeable to any of you; or burdensome to them, they being for the most part poor; and the apostles being able partly by their own hand labour, and partly by what they received from Philippi, Phil 4:16 to support themselves, chose to that they might not lie heavy upon them, and any ways hinder the spread of the Gospel among them, at its first coming to them. And so Maimonides says the ancient Jewish doctors behaved, and with a like view: wherefore, says he (p),
"if a man is a wise man, and an honourable man, and poor, let him employ himself in some handicraft business, even though a mean one, and not distress men (or be burdensome to them); it is better to strip the skins of beasts that have been torn, than to say to the people, I am a considerable wise (or learned) man, I am a priest, take care of me, and maintain me; and so the wise men have ordered: and some of the greatest doctors have been hewers of wood, and carriers of timber, and drawers of water for the gardens, and have wrought in iron and coals, and have not required anything of the congregation; nor would they take anything of them, when they would have given to them.''
(p) Hilchot Mattanot Anayim, c. 10. sect. 18.
Robert Jamieson, A. R. Fausset and David Brown
eat any man's bread--Greek, "eat bread from any man," that is, live at anyone's expense. Contrast Th2 3:12, "eat THEIR OWN bread."
wrought-- (Acts 20:34). In both Epistles they state they maintained themselves by labor; but in this second Epistle they do so in order to offer themselves herein as an example to the idle; whereas, in the first, their object in doing so is to vindicate themselves from all imputation of mercenary motives in preaching the Gospel (Th1 2:5, Th1 2:9) [EDMUNDS]. They preached gratuitously though they might have claimed maintenance from their converts.
labour and travail--"toil and hardship" (see on Th1 2:9).
night and day--scarcely allowing time for repose.
chargeable--Greek, "a burden," or "burdensome." The Philippians did not regard it as a burden to contribute to his support (Phil 4:15-16), sending to him while he was in this very Thessalonica (Acts 16:15, Acts 16:34, Acts 16:40). Many Thessalonians, doubtless, would have felt it a privilege to contribute, but as he saw some idlers among them who would have made a pretext of his example to justify themselves, he waived his right. His reason for the same course at Corinth was to mark how different were his aims from those of the false teachers who sought their own lucre (2Cor 11:9, 2Cor 11:12-13). It is at the very time and place of writing these Epistles that Paul is expressly said to have wrought at tent-making with Aquila (Acts 18:3); an undesigned coincidence.
3:93:9: ո՛չ եթէ չունեաք իշխանութիւն. այլ զի զանձինս օրինա՛կ արասցուք ձեզ նմանօղս լինել մեզ[4648]։ [4648] Ոմանք. Ոչ թէ չունէաք... նմանողք լինել մեզ։
9 ոչ թէ նրա համար, որ իշխանութիւն չունէինք, այլ որպէսզի մենք մեզ օրինակ դարձնենք ձեզ, որ մեզ նմանուէք.
9 Ոչ թէ մենք իշխանութիւն չունէինք, այլ անձերնիս ձեզի օրինակ ըրինք՝ որպէս զի մեզի նմանիք։
ոչ եթէ չունէաք իշխանութիւն, այլ զի զանձինս օրինակ արասցուք ձեզ` նմանողս լինել մեզ:

3:9: ո՛չ եթէ չունեաք իշխանութիւն. այլ զի զանձինս օրինա՛կ արասցուք ձեզ նմանօղս լինել մեզ[4648]։
[4648] Ոմանք. Ոչ թէ չունէաք... նմանողք լինել մեզ։
9 ոչ թէ նրա համար, որ իշխանութիւն չունէինք, այլ որպէսզի մենք մեզ օրինակ դարձնենք ձեզ, որ մեզ նմանուէք.
9 Ոչ թէ մենք իշխանութիւն չունէինք, այլ անձերնիս ձեզի օրինակ ըրինք՝ որպէս զի մեզի նմանիք։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: не потому, чтобы мы не имели власти, но чтобы себя самих дать вам в образец для подражания нам.
3:9  οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, ἀλλ᾽ ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν εἰς τὸ μιμεῖσθαι ἡμᾶς.
3:9. οὐχ (not) ὅτι (to-which-a-one) οὐκ (not) ἔχομεν (we-hold) ἐξουσίαν, (to-a-being-out-unto,"ἀλλ' (other) ἵνα (so) ἑαυτοὺς (to-selves) τύπον (to-an-impression) δῶμεν (we-might-have-had-given) ὑμῖν (unto-ye) εἰς (into) τὸ (to-the-one) μιμεῖσθαι ( to-emulate-unto ) ἡμᾶς. (to-us)
3:9. non quasi non habuerimus potestatem sed ut nosmet ipsos formam daremus vobis ad imitandum nosNot as if we had not power: but that we might give ourselves a pattern unto you, to imitate us.
9. not because we have not the right, but to make ourselves an ensample unto you, that ye should imitate us.
Not because we have not power, but to make ourselves an ensample unto you to follow us:

9: не потому, чтобы мы не имели власти, но чтобы себя самих дать вам в образец для подражания нам.
3:9  οὐχ ὅτι οὐκ ἔχομεν ἐξουσίαν, ἀλλ᾽ ἵνα ἑαυτοὺς τύπον δῶμεν ὑμῖν εἰς τὸ μιμεῖσθαι ἡμᾶς.
3:9. non quasi non habuerimus potestatem sed ut nosmet ipsos formam daremus vobis ad imitandum nos
Not as if we had not power: but that we might give ourselves a pattern unto you, to imitate us.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:9: Not because we have not power - We have the power, εξουσιαν, the right, to be maintained by those in whose behalf we labor. The laborer is worthy of his hire, is a maxim universally acknowledged and respected; and they who preach the Gospel should live by the Gospel: the apostle did not claim his privilege, but labored for his own support, that he might be an example to those whom he found otherwise disposed, and that he might spare the poor. See Co1 9:1, etc.
Albert Barnes: Notes on the Bible - 1834
3:9: Not because we have not power ... - See the notes on Co1 9:6, Co1 9:12, Co1 9:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: Not: Mat 10:10; Co1 9:4-14; Gal 6:6; Th1 2:6
to make: Th2 3:7; Joh 13:15; Pe1 2:21
2 Thessalonians 3:10
John Gill
Not because we have not power,.... To forbear working, or require a maintenance from the churches to whom we minister, since Christ has ordained, that they that preach the Gospel should live of the Gospel; see 1Cor 9:4. This the apostle says to preserve their right of claim, when and where they should think fit to make use of it; and lest other ministers of the word, who could not support themselves as they did, should be hurt by such an example; and lest covetous men should make use of it to indulge their sin, and improve it against the maintenance of Gospel ministers: wherefore the apostle observes to them, that they did not do this, as conscious that they had no right to demand a supply from them,
but to make ourselves an ensample unto you to follow us; for it seems there were many idle lazy persons among them, who either had no callings or trades, or did not attend to them; wherefore the apostles wrought with their own hands, to set an example, who could not for shame but work, when they saw persons in so high an office, and of such a character, working with labour and travail, night and day, among them.
Robert Jamieson, A. R. Fausset and David Brown
(1Cor 9:4-6, &c.; Gal 6:6.)
3:103:10: Քանզի մինչ առ ձեզն իսկ էաք՝ զայս պատուիրեաք ձեզ, թէ որ ո՛չն կամիցի գործել՝ եւ կերիցէ մի՛[4649]։ [4649] Բազումք. Քանզի մինչդեռ առ ձեզ։ Ոմանք. Եթէ որ ոչ... գործել, կերիցէ մի։
10 քանի դեռ ձեզ մօտ էինք, այս բանն էինք պատուիրում ձեզ. թէ՝ ով չի ուզում աշխատել, թող հաց էլ չուտի:
10 Վասն զի երբ մենք ձեր քով էինք ձեզի կ’ըսէինք, թէ «Ան որ չ’ուզեր գործել, հաց ալ թող չուտէ»։
Քանզի մինչ առ ձեզն իսկ էաք, զայս պատուիրէաք ձեզ, թէ` Որ ոչն կամիցի գործել, եւ կերիցէ մի՛:

3:10: Քանզի մինչ առ ձեզն իսկ էաք՝ զայս պատուիրեաք ձեզ, թէ որ ո՛չն կամիցի գործել՝ եւ կերիցէ մի՛[4649]։
[4649] Բազումք. Քանզի մինչդեռ առ ձեզ։ Ոմանք. Եթէ որ ոչ... գործել, կերիցէ մի։
10 քանի դեռ ձեզ մօտ էինք, այս բանն էինք պատուիրում ձեզ. թէ՝ ով չի ուզում աշխատել, թող հաց էլ չուտի:
10 Վասն զի երբ մենք ձեր քով էինք ձեզի կ’ըսէինք, թէ «Ան որ չ’ուզեր գործել, հաց ալ թող չուտէ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: Ибо когда мы были у вас, то завещевали вам сие: если кто не хочет трудиться, тот и не ешь.
3:10  καὶ γὰρ ὅτε ἦμεν πρὸς ὑμᾶς, τοῦτο παρηγγέλλομεν ὑμῖν, ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι μηδὲ ἐσθιέτω.
3:10. καὶ (And) γὰρ (therefore) ὅτε (which-also) ἦμεν (we-were) πρὸς (toward) ὑμᾶς, (to-ye,"τοῦτο (to-the-one-this) παρηγγέλλομεν (we-were-messaging-beside) ὑμῖν, (unto-ye,"ὅτι (to-which-a-one) εἴ (if) τις (a-one) οὐ (not) θέλει (it-determineth) ἐργάζεσθαι ( to-work-to ) μηδὲ (lest-moreover) ἐσθιέτω. (it-should-eat-belong)
3:10. nam et cum essemus apud vos hoc denuntiabamus vobis quoniam si quis non vult operari nec manducetFor also, when we were with you, this we declared to you: that, if any man will not work, neither let him eat.
10. For even when we were with you, this we commanded you, If any will not work, neither let him eat.
For even when we were with you, this we commanded you, that if any would not work, neither should he eat:

10: Ибо когда мы были у вас, то завещевали вам сие: если кто не хочет трудиться, тот и не ешь.
3:10  καὶ γὰρ ὅτε ἦμεν πρὸς ὑμᾶς, τοῦτο παρηγγέλλομεν ὑμῖν, ὅτι εἴ τις οὐ θέλει ἐργάζεσθαι μηδὲ ἐσθιέτω.
3:10. nam et cum essemus apud vos hoc denuntiabamus vobis quoniam si quis non vult operari nec manducet
For also, when we were with you, this we declared to you: that, if any man will not work, neither let him eat.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Здесь Ап., видимо, цитирует еврейскую поговорку, основанную на словах В. З. из кн. Бытия III:19. Сравни "Учение 12: Апостолов", XII:3.
Adam Clarke: Commentary on the Bible - 1831
3:10: If any would not work, neither should he eat - This is a just maxim, and universal nature inculcates it to man. If man will work, he may eat; if he do not work, he neither can eat, nor should he eat. The maxim is founded on these words of the Lord: In the sweat of thy brow thou shall eat bread. Industry is crowned with God's blessing; idleness is loaded with his curse. This maxim was a proverb among the Jews. Men who can work, and will rather support themselves by begging, should not get one morsel of bread. It is a sin to minister to necessities that are merely artificial.
Albert Barnes: Notes on the Bible - 1834
3:10: For even when we were with you, this we commanded you - It would seem from this that the evil of which the apostle here complains had begun to operate even when he was with them. There were those who were disposed to be idle, and who needed the solemn command of an apostle to induce them to labor.
That if any would not work, neither should he eat - That is, at the public expense. They should not be supported by the church. This was a maxim among the Jews (see Wetstein, in loc.), and the same sentiment may be found in Homer, Demosthenes, and Pythagoras; see Grotius, in loc. The maxim is founded in obvious justice, and is in accordance with the great law under which our Creator has placed us; Gen 3:19. That law, in the circumstances, was benevolent, and it should be our aim to carry it out in reference to ourselves and to others. The law here laid down by the apostle extends to all who are able to work for a living, and who will not do it, and binds us not to contribute to their support if they will not labor for it. It should be regarded as extending:
(1) to the members of a church - who, though poor, should not be supported by their brethren, unless they are willing to work in any way they can for their own maintenance.
(2) to those who beg from door to door, who should never be assisted unless they are willing to do all they can do for their own support. No one can be justified in assisting a lazy man. In no possible circumstances are we to contribute to foster indolence. A man might as properly help to maintain open vice.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: when: Luk 24:44; Joh 16:4; Act 20:18
that: Gen 3:19; Pro 13:4, Pro 20:4, Pro 21:25, Pro 24:30-34; Th1 4:11
2 Thessalonians 3:11
Geneva 1599
For even when we were with you, this we commanded you, that if any would not work, (c) neither should he eat.
(c) What will we do then with those fat lazy monks, and sacrificing priests? A monk (says Socrates, book eight, of his Tripartite History) who does not work with hands, is like a thief.
John Gill
For even when we were with you,.... At Thessalonica in person, and first preached the Gospel to them,
we commanded you, that if any would not work, neither should he eat; the Ethiopic version reads in the singular number, "when I was with you, I commanded you"; using the above words, which were a sort of a proverb with the Jews, and is frequently used by them, , or , "that if a man would not work, he should not eat" (q). And again (r),
"he that labours on the evening of the sabbath (or on weekdays), he shall eat on the sabbath day; and he who does not labour on the evening of the sabbath, from whence shall he eat (or what right and authority has he to eat) on the sabbath day?''
Not he that could not work through weakness, bodily diseases, or old age, the necessities of such are to be distributed to, and they are to be taken care of, and provided with the necessaries of life by the officers of the church; but those that can work, and will not, ought to starve, for any assistance that should be given them by the members of the church, or the officers of it.
(q) Bereshit Rabba, sect. 14. fol. 13. 1. Echa Rabbati, fol. 48. 4. & Midrash Koholet, fol. 65. 4. (r) T. Bab. Avoda Zara, fol. 3. 1.
John Wesley
Neither let him eat - Do not maintain him in idleness.
Robert Jamieson, A. R. Fausset and David Brown
For even--Translate, "For also." We not only set you the example, but gave a positive "command."
commanded--Greek imperfect, "We were commanding"; we kept charge of you.
would not work--Greek, "is unwilling to work." BENGEL makes this to be the argument: not that such a one is to have his food withdrawn from him by others; but he proves from the necessity of eating the necessity of working; using this pleasantry, Let him who will not work show himself an angel, that is, do without food as the angels do (but since he cannot do without food, then he ought to be not unwilling to work). It seems to me simpler to take it as a punishment of the idle. Paul often quotes good adages current among the people, stamping them with inspired approval. In the Hebrew, "Bereshith Rabba," the same saying is found; and in the book Zeror, "He who will not work before the sabbath, must not eat on the sabbath."
3:113:11: Արդ՝ լսեմք զոմանց ՚ի ձէնջ՝ թէ ստահակութեա՛մբ գնան. գործ ինչ ո՛չ գործեն, այլ յուլացեա՛լք հետաքրքի՛րք շրջին[4650]։ [4650] Բազումք. Յուլացեալ հետաքրքիր շրջին։
11 Արդ, ձեզնից ոմանց մասին լսում ենք, թէ ծոյլ կեանքով են ապրում, որեւէ գործ չեն անում, այլ ծոյլ-ծոյլ շրջում են՝ դատարկ բաներով հետաքրքրուելով:
11 Արդ՝ կը լսենք թէ ձեր մէջէն ոմանք ծուլութեամբ կը վարուին ու չեն գործեր, հապա ծոյլ ծոյլ կը պտըտին։
Արդ լսեմք զոմանց ի ձէնջ, թէ ստահակութեամբ գնան. գործ ինչ ոչ գործեն, այլ յուլացեալ հետաքրքիր շրջին:

3:11: Արդ՝ լսեմք զոմանց ՚ի ձէնջ՝ թէ ստահակութեա՛մբ գնան. գործ ինչ ո՛չ գործեն, այլ յուլացեա՛լք հետաքրքի՛րք շրջին[4650]։
[4650] Բազումք. Յուլացեալ հետաքրքիր շրջին։
11 Արդ, ձեզնից ոմանց մասին լսում ենք, թէ ծոյլ կեանքով են ապրում, որեւէ գործ չեն անում, այլ ծոյլ-ծոյլ շրջում են՝ դատարկ բաներով հետաքրքրուելով:
11 Արդ՝ կը լսենք թէ ձեր մէջէն ոմանք ծուլութեամբ կը վարուին ու չեն գործեր, հապա ծոյլ ծոյլ կը պտըտին։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: Но слышим, что некоторые у вас поступают бесчинно, ничего не делают, а суетятся.
3:11  ἀκούομεν γάρ τινας περιπατοῦντας ἐν ὑμῖν ἀτάκτως, μηδὲν ἐργαζομένους ἀλλὰ περιεργαζομένους·
3:11. ἀκούομεν (We-hear) γάρ (therefore) τινας (to-ones) περιπατοῦντας ( to-treading-about-unto ) ἐν (in) ὑμῖν (unto-ye) ἀτάκτως, (unto-un-arranged,"μηδὲν (to-lest-moreover-one) ἐργαζομένους ( to-working-to ,"ἀλλὰ (other) περιεργαζομένους : ( to-about-working-to )
3:11. audimus enim inter vos quosdam ambulare inquiete nihil operantes sed curiose agentesFor we have heard there are some among you who walk disorderly: working not at all, but curiously meddling.
11. For we hear of some that walk among you disorderly, that work not at all, but are busybodies.
For we hear that there are some which walk among you disorderly, working not at all, but are busybodies:

11: Но слышим, что некоторые у вас поступают бесчинно, ничего не делают, а суетятся.
3:11  ἀκούομεν γάρ τινας περιπατοῦντας ἐν ὑμῖν ἀτάκτως, μηδὲν ἐργαζομένους ἀλλὰ περιεργαζομένους·
3:11. audimus enim inter vos quosdam ambulare inquiete nihil operantes sed curiose agentes
For we have heard there are some among you who walk disorderly: working not at all, but curiously meddling.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: "Слышим" - указывает на то, что до Ап. "недавно" дошли вести из Ф. о том, что некоторые ведут "бесчинную жизнь". Ложные чаяния касательно парусии, вероятно, породили значительное количество "идейных" бездельников, которые, опираясь на "эсхатологическую суматоху", ничего не делали, оставили нормальный образ жизни, и б. м. неумышленно стали в экономическом отношении обузой Ф. общины, суясь везде, и нарушая своим непрошенным вмешательством, порядок в жизни других (periergazomenouV - в этом стихе игра слов - mhden ergazomenouV, alla periergazomenouV). Вся их энергия уходила на праздное возбуждение по поводу неосновательных чаяний касательно "скорого" конца земного порядка вещей.
Adam Clarke: Commentary on the Bible - 1831
3:11: For we hear that there are some - It is very likely that St. Paul kept up some sort of correspondence with the Thessalonian Church; for he had heard every thing that concerned their state, and it was from this information that he wrote his second epistle.
Disorderly - Ατακτως· Out of their rank - not keeping their own place.
Working not at all - Either lounging at home, or becoming religious gossips; μηδεν εργαζομενους, doing nothing.
Busybodies - Περιεργαζομενους· Doing every thing they should not do - impertinent meddlers with other people's business; prying into other people's circumstances and domestic affairs; magnifying or minifying, mistaking or underrating, every thing; newsmongers and telltales; an abominable race, the curse of every neighborhood where they live, and a pest to religious society. There is a fine paronomasia in the above words, and evidently intended by the apostle.
Albert Barnes: Notes on the Bible - 1834
3:11: For we hear - It is not known in what way this was made known to Paul, whether by Timothy, or by some other one. He had no doubt of its truth, and he seems to have been prepared to believe it the more readily from what he saw when he was among them.
Which walk disorderly - See the notes, Th2 3:6.
But are busy-bodies - Compare the Ti1 5:13 note; Pe1 4:15 note. That is, they meddled with the affairs of others - a thing which they who have nothing of their own to busy themselves about will be very likely to do. The apostle had seen that there was a tendency to his when he was in Thessalonica, and hence he had commanded them to "do their own business;" Th1 4:11. The injunction, it seems, had availed little, for there is no class of persons who will heed good counsel so little as those who have a propensity to intermeddle with the affairs of others. One of the indispensable things to check this is, that each one should have enough to do himself; and one of the most pestiferous of all persons is he who has nothing to do but to look after the affairs of his neighbors. In times of affliction and want, we should be ready to lend our aid. At other times, we should feel that he can manage his own affairs as well as we can do it for him; or if he cannot, it is his business, not ours. The Greek word used occurs only here, and in Ti1 5:13; compare the notes on Phi 2:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: walk: Th2 3:6
working: Th1 4:11; Ti1 5:13; Pe1 4:15
2 Thessalonians 3:12
Geneva 1599
For we hear that there are some which walk among (7) you disorderly, working not at all, (8) but are busybodies.
(7) How great a fault idleness is, he declares in that God created no man in vain or to no purpose, neither is there any to whom he has not allotted as it were a certain position and place. From which it follows, that the order which God has appointed is troubled by the idle, indeed broken, which is great sin and wickedness. (8) He reprehends a vice, which is joined with the former, upon which follows an infinite sort of mischiefs: that is, that there are none more busy in other men's matters, than they who neglect their own.
John Gill
For we hear that there are some,.... This is the reason of the order or command given in Th2 3:6 for withdrawing from disorderly persons. When the apostle was with them, he observed that there were idle persons among them, and therefore gave orders then, that if they would not work, they should not eat; and in his former epistle, having intelligence that there were still such persons among them, he exhorts them to their duty, and puts the church upon admonishing them; and still information is given him, that there were some such persons yet among them; for as the apostle had the care of all the churches upon him, so he kept a correspondence with them, and by one means or another, by sending messengers to them, or by receiving letters from those he corresponded with, he learned the state of them; and his information was generally good, and what might be depended upon; see 1Cor 1:11 as it was in this case relating to some persons: which walk among you disorderly; and who they were, and which also explains Th2 3:6, are immediately observed: working not at all; at their callings, trades, and businesses in which they were brought up, but lived an idle and lazy life: and this was walking disorderly indeed, even contrary to the order of things before the fall, when man was in a state of innocence; for before sin entered into the world, Adam was put into the garden of Eden to keep and dress it; man was created an active creature, and made for work and business; and to live without, is contrary to the order of creation, as well as to the order of civil societies, and of religious ones, or churches, and even what irrational creatures do not.
But are busy bodies; though they work not at all at their own business, yet are very busy in other men's matters, and have the affairs of kingdoms, and cities, and towns, and neighbourhoods, and churches, and families, upon their hands; which they thrust themselves into, and intermeddle with, though they have no business at all with them: these wander from house to house, and curiously inquire into personal and family affairs, are tattlers, full of prate and talk, and, like the Athenians, spend all their time in telling or hearing new things; and they also speak things which they should not; they carry tales from one to another, and privately whisper things to the disadvantage of their fellow creatures and Christians, and backbite and slander them. These are the pests of nations and neighbourhoods, the plagues of churches, and the scandal of human nature; see Ti1 5:13.
John Wesley
Doing nothing, but being busybodies - To which idleness naturally disposes.
Robert Jamieson, A. R. Fausset and David Brown
busy bodies--In the Greek the similarity of sound marks the antithesis, "Doing none of their own business, yet overdoing in the business of others." Busy about everyone's business but their own. "Nature abhors a vacuum"; so if not doing one's own business, one is apt to meddle with his neighbor's business. Idleness is the parent of busybodies (Ti1 5:13). Contrast Th1 4:11.
3:123:12: Այնպիսեացն պատուէր տամք՝ եւ աղաչեմք ՚ի Տէր Յիսուս Քրիստոս, զի հանդարտութեամբ գործեսցեն՝ եւ զիւրեա՛նց հաց կերիցեն[4651]։ [4651] Ոմանք. Պատուէր տամ եւ աղաչեմ ՚ի Տէր Յիսուս, զի... գործիցեն։
12 Այդպիսիներին պատուիրում ենք եւ յորդորում Տէր Յիսուս Քրիստոսով, որ աշխատեն հանդարտութեամբ եւ իրե՛նց հացն ուտեն:
12 Այնպիսիներուն կը պատուիրենք ու կ’աղաչենք մեր Տէր Յիսուս Քրիստոսով, որ հանդարտութեամբ գործեն եւ իրենց հացը ուտեն։
Այնպիսեացն պատուէր տամք, եւ աղաչեմք ի Տէր Յիսուս Քրիստոս, զի հանդարտութեամբ գործեսցեն եւ զիւրեանց հաց կերիցեն:

3:12: Այնպիսեացն պատուէր տամք՝ եւ աղաչեմք ՚ի Տէր Յիսուս Քրիստոս, զի հանդարտութեամբ գործեսցեն՝ եւ զիւրեա՛նց հաց կերիցեն[4651]։
[4651] Ոմանք. Պատուէր տամ եւ աղաչեմ ՚ի Տէր Յիսուս, զի... գործիցեն։
12 Այդպիսիներին պատուիրում ենք եւ յորդորում Տէր Յիսուս Քրիստոսով, որ աշխատեն հանդարտութեամբ եւ իրե՛նց հացն ուտեն:
12 Այնպիսիներուն կը պատուիրենք ու կ’աղաչենք մեր Տէր Յիսուս Քրիստոսով, որ հանդարտութեամբ գործեն եւ իրենց հացը ուտեն։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: Таковых увещеваем и убеждаем Господом нашим Иисусом Христом, чтобы они, работая в безмолвии, ели свой хлеб.
3:12  τοῖς δὲ τοιούτοις παραγγέλλομεν καὶ παρακαλοῦμεν ἐν κυρίῳ ἰησοῦ χριστῶ ἵνα μετὰ ἡσυχίας ἐργαζόμενοι τὸν ἑαυτῶν ἄρτον ἐσθίωσιν.
3:12. τοῖς (unto-the-ones) δὲ (moreover) τοιούτοις (unto-the-ones-unto-the-ones-these) παραγγέλλομεν (we-message-beside) καὶ (and) παρακαλοῦμεν (we-call-beside-unto) ἐν (in) κυρίῳ (unto-Authority-belonged) Ἰησοῦ (unto-an-Iesous) Χριστῷ (unto-Anointed,"ἵνα (so) μετὰ (with) ἡσυχίας (of-a-quiescing-unto) ἐργαζόμενοι ( working-to ) τὸν (to-the-one) ἑαυτῶν (of-selves) ἄρτον (to-a-loaf) ἐσθίωσιν. (they-might-eat-belong)
3:12. his autem qui eiusmodi sunt denuntiamus et obsecramus in Domino Iesu Christo ut cum silentio operantes suum panem manducentNow we charge them that are such and beseech them by the Lord Jesus Christ that, working with silence, they would eat their own bread.
12. Now them that are such we command and exhort in the Lord Jesus Christ, that with quietness they work, and eat their own bread.
Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread:

12: Таковых увещеваем и убеждаем Господом нашим Иисусом Христом, чтобы они, работая в безмолвии, ели свой хлеб.
3:12  τοῖς δὲ τοιούτοις παραγγέλλομεν καὶ παρακαλοῦμεν ἐν κυρίῳ ἰησοῦ χριστῶ ἵνα μετὰ ἡσυχίας ἐργαζόμενοι τὸν ἑαυτῶν ἄρτον ἐσθίωσιν.
3:12. his autem qui eiusmodi sunt denuntiamus et obsecramus in Domino Iesu Christo ut cum silentio operantes suum panem manducent
Now we charge them that are such and beseech them by the Lord Jesus Christ that, working with silence, they would eat their own bread.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Таковых Ап. убеждает, успокоившись внутренне, отдаться труду, чтобы "есть свой хлеб". Здесь Ап., вероятно, употребляет изречение, заимствованное у раввинов.
Adam Clarke: Commentary on the Bible - 1831
3:12: With quietness they work - Μετα ἡσυχιας· With silence; leaving their tale-bearing and officious intermeddling. Less noise and more work!
That - they work, and eat their own bread - Their own bread, because earned by their own honest industry. What a degrading thing to live on the bounty or mercy of another, while a man is able to acquire his own livelihood! He who can submit to this has lost the spirit of independence; and has in him a beggar's heart, and is capable of nothing but base and beggarly actions. Witness the great mass of the people of England, who by their dependence on the poor rates are, from being laborious, independent, and respect able, become idle, profligate, and knavish; the propagators and perpetrators of crime; a discredit to the nation, and a curse to society. The apostle's command is a cure for such; and the Church of God should discountenance such, and disown them.
Albert Barnes: Notes on the Bible - 1834
3:12: Now them that are such we command and exhort by our Lord Jesus ... - A more solemn command and appeal to do what he had before enjoined on all of them; Th1 4:11; see the notes on that verse.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: we: Th2 3:6
that with: Gen 49:14, Gen 49:15; Pro 17:1; Ecc 4:6; Eph 4:28; Th1 4:11; Ti1 2:2
eat: Th2 3:8; Luk 11:3
2 Thessalonians 3:13
Geneva 1599
(9) Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work, and eat their own bread.
(9) The Lord commands and the apostles pray in the name of Christ, first, that no man be idle, and next, that every man quietly and carefully sees to do his duty in that office and calling in which the Lord has placed him.
John Gill
Now them that are such,.... For this was not the case and character of them all. Did such practices generally obtain, no community, civil or religious, could subsist. And the apostle wisely distinguishes them from others, that the innocent might not be involved in the charge.
We command and exhort by our Lord Jesus Christ; using both authority and entreaty; taking every way to reclaim them, commanding in the name of Christ and beseeching for the sake of Christ
that with quietness they work: with their own hands, at their proper callings, and so support themselves, provide for their families, and have something to give to them that are in need; by which means they will live peaceable and quiet lives, in godliness and honesty, and not disturb the peace of neighbourhoods, churches, and families:
and eat their own bread; got by their own labour, and bought with their money, and not the bread of others, or that of idleness.
John Wesley
Work quietly - Letting the concerns of other people alone.
Robert Jamieson, A. R. Fausset and David Brown
by--The oldest manuscripts read, "IN the Lord Jesus." So the Greek, Th1 4:1, implying the sphere wherein such conduct is appropriate and consistent. "We exhort you thus, as ministers IN Christ, exhorting our people IN Christ."
with quietness--quiet industry; laying aside restless, bustling, intermeddling officiousness (Th2 3:11).
their own--bread earned by themselves, not another's bread (Th2 3:8).
3:133:13: Այլ դուք ե՛ղբարք՝ մի՛ ձանձրանայք զբարիս գործել։
13 Իսկ դուք, եղբայրնե՛ր, մի՛ յոգնէք բարիք անելուց:
13 Բայց դո՛ւք, եղբա՛յրներ, մի՛ ձանձրանաք բարիք գործելէ։
Այլ դուք, եղբարք, մի՛ ձանձրանայք զբարիս գործել:

3:13: Այլ դուք ե՛ղբարք՝ մի՛ ձանձրանայք զբարիս գործել։
13 Իսկ դուք, եղբայրնե՛ր, մի՛ յոգնէք բարիք անելուց:
13 Բայց դո՛ւք, եղբա՛յրներ, մի՛ ձանձրանաք բարիք գործելէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Вы же, братия, не унывайте, делая добро.
3:13  ὑμεῖς δέ, ἀδελφοί, μὴ ἐγκακήσητε καλοποιοῦντες.
3:13. Ὑμεῖς (Ye) δέ, (moreover," ἀδελφοί , ( Brethrened ,"μὴ (lest) ἐνκακήσητε (ye-might-have-disrupted-in-unto) καλοποιοῦντες . ( seemly-doing-unto )
3:13. vos autem fratres nolite deficere benefacientesBut you, brethren, be not weary in well doing.
13. But ye, brethren, be not weary in well-doing.
But ye, brethren, be not weary in well doing:

13: Вы же, братия, не унывайте, делая добро.
3:13  ὑμεῖς δέ, ἀδελφοί, μὴ ἐγκακήσητε καλοποιοῦντες.
3:13. vos autem fratres nolite deficere benefacientes
But you, brethren, be not weary in well doing.
13. But ye, brethren, be not weary in well-doing.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: с этого стиха идут наставления Ап. той части церкви, которая была чужда беспорядков, осуждаемых в 6-12: ст., но которая могла подпасть под дурное влияние "бесчинных".

13: "Не стужайте, доброе творяще" - по-русски - "не унывайте делая добро" - mh egkakhshte (Textus Reseptus ekkakhshte) kalopoiounteV. Egkakew - от kakoV - в смысле трусливый, малодушный. Kalopoiew - значит поступаю благородно, скорее, чем "делаю добро другим". Отсюда мысль стиха: не унывайте, не малодушествуйте в предпринятом вами благородном течении жизни.
Adam Clarke: Commentary on the Bible - 1831
3:13: Be not weary in well-doing - While ye stretch out no hand of relief to the indolent and lazy, do not forget the real poor - the genuine representatives of an impoverished Christ; and rather relieve a hundred undeserving objects, than pass by one who is a real object of charity.
Albert Barnes: Notes on the Bible - 1834
3:13: But ye, brethren, be not weary in well-doing - Margin, "faint not." The Greek means, properly, to turn out a coward; then to be faint-hearted, to despond. The idea is, that they were not to be discouraged from doing good to the truly worthy and deserving by the idleness and improper conduct of some who asked their assistance. They were, indeed, shiftless and worthless. They would not labor; they spent their time in intermeddling with the concerns of their neighbors, and they depended for their support on the charity of others. The tendency of this, as all persons feel who have ever been applied to by such persons for aid, is, to indispose us to do good to any. We almost insensibly feel that all who ask for aid are of the same character; or, not being able to discriminate, we close our hands alike against all. Against this the apostle would guard us, and he says that though there may be many such persons, and though we may find it difficult to distinguish the worthy from the unworthy, we should not become so disheartened as not to give at all. Nor should we be weary though the applications for assistance are frequent. They are indeed frequent. God designs that they should be. But the effect should not be to dishearten us, or to make us weary in well-doing, but to fill us with gratitude - for it is a privilege to be permitted to do good. It is the great distinguishing characteristic of God that he always does good. It was that which marked the character of the Redeemer, that he "went about doing good;" and whenever God gives us the opportunity and the means of doing good, it should be to us an occasion of special thanksgiving. A man ought to become "weary" of everything else sooner than of evincing benevolence; compare the notes on Gal 6:10.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: ye: Isa 40:30, Isa 40:31; Mal 1:13; Rom 2:7; Co1 15:28; Gal 6:9, Gal 6:10; Phi 1:9; Th1 4:1; Heb 12:3
be not weary: or, faint not, Deu 20:8; Psa 27:13; Isa 40:29; Zep 3:16 *marg. Luk 18:1; Co2 4:1, Co2 4:16; Heb 12:5; Rev 2:3
2 Thessalonians 3:14
Geneva 1599
(10) But ye, brethren, be not weary in well doing.
(10) We must take heed that the unworthiness of some men does not cause us to be slack in well-doing.
John Gill
But ye, brethren,.... The rest of the members of the church, who were diligent and industrious in their callings, minded their own business, and did not trouble themselves with other men's matters, took care of themselves, and their families, and were beneficent to others:
be not weary in well doing; which may be understood generally of all well doing, or of doing of every good work; which is well done when done according to the will of God, in faith, and from a principle of love, and in the name and strength of Christ, and with a view to the glory of God: or particularly of acts of beneficence to the poor; for though the idle and lazy should not be relieved, yet the helpless poor should not be neglected. This the apostle observes, lest covetous persons should make an handle of this, and withhold their hands from distributing to any, under a notion of their being idle and disorderly; or lest the saints should be tired, and become weary of doing acts of charity through the ingratitude, moroseness, and ill manners of poor people; see Gal 6:9.
Robert Jamieson, A. R. Fausset and David Brown
be not weary--The oldest manuscripts read, "Be not cowardly in"; do not be wanting in strenuousness in doing well. EDMUNDS explains it: Do not culpably neglect to do well, namely, with patient industry do your duty in your several callings. In contrast to the "disorderly, not-working busybodies" (Th2 3:11; compare Gal 6:9).
3:143:14: Ապա եթէ ոչ ոք հնազանդեսցի բանիս մերում թղթովդ այդուիկ, դո՛ւք նշանակեսջի՛ք զնա. եւ մի՛ խառնակեսջիք ընդ նմա, զի պատկառեսցէ՛[4652]։ [4652] Ոմանք. Ապա թէ ոք ոչ հնա՛՛... Եւ մի՛ խառնեսջիք ընդ։
14 Իսկ եթէ որեւէ մէկը չհնազանդուի այս թղթի մէջ մեր ասած խօսքին, նկատի՛ ունեցէք նրան եւ մի՛ յարաբերուէք նրա հետ, որպէսզի ամօթով մնայ:
14 Եթէ մէկը չի հնազանդիր այս թուղթին մէջ մեր ըսած խօսքին՝ դուք նշանակեցէք զանիկա ու անոր հետ մի՛ խառնուիք, որպէս զի ամչնայ։
Ապա եթէ ոչ ոք հնազանդեսցի բանիս մերում թղթովդ այդուիկ, դուք նշանակեսջիք զնա, եւ մի՛ խառնակեսջիք ընդ նմա, զի պատկառեսցէ:

3:14: Ապա եթէ ոչ ոք հնազանդեսցի բանիս մերում թղթովդ այդուիկ, դո՛ւք նշանակեսջի՛ք զնա. եւ մի՛ խառնակեսջիք ընդ նմա, զի պատկառեսցէ՛[4652]։
[4652] Ոմանք. Ապա թէ ոք ոչ հնա՛՛... Եւ մի՛ խառնեսջիք ընդ։
14 Իսկ եթէ որեւէ մէկը չհնազանդուի այս թղթի մէջ մեր ասած խօսքին, նկատի՛ ունեցէք նրան եւ մի՛ յարաբերուէք նրա հետ, որպէսզի ամօթով մնայ:
14 Եթէ մէկը չի հնազանդիր այս թուղթին մէջ մեր ըսած խօսքին՝ դուք նշանակեցէք զանիկա ու անոր հետ մի՛ խառնուիք, որպէս զի ամչնայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Если же кто не послушает слова нашего в сем послании, того имейте на замечании и не сообщайтесь с ним, чтобы устыдить его.
3:14  εἰ δέ τις οὐχ ὑπακούει τῶ λόγῳ ἡμῶν διὰ τῆς ἐπιστολῆς, τοῦτον σημειοῦσθε, μὴ συναναμίγνυσθαι αὐτῶ, ἵνα ἐντραπῇ·
3:14. εἰ (If) δέ (moreover) τις (a-one) οὐχ (not) ὑπακούει (it-heareth-under) τῷ (unto-the-one) λόγῳ (unto-a-forthee) ἡμῶν (of-us) διὰ (through) τῆς (of-the-one) ἐπιστολῆς, (of-a-setting-upon,"τοῦτον (to-the-one-this) σημειοῦσθε , ( ye-should-en-sign-belong-of ,"μὴ (lest) συναναμίγνυσθαι ( to-en-mingle-up-together ) αὐτῷ, (unto-it,"ἵνα (so) ἐντραπῇ: (it-might-have-had-been-turned-in)
3:14. quod si quis non oboedit verbo nostro per epistulam hunc notate et non commisceamini cum illo ut confundaturAnd if any man obey not our word by this epistle, note that man and do not keep company with him, that he may be ashamed.
14. And if any man obeyeth not our word by this epistle, note that man, that ye have no company with him, to the end that he may be ashamed.
And if any man obey not our word by this epistle, note that man, and have no company with him, that he may be ashamed:

14: Если же кто не послушает слова нашего в сем послании, того имейте на замечании и не сообщайтесь с ним, чтобы устыдить его.
3:14  εἰ δέ τις οὐχ ὑπακούει τῶ λόγῳ ἡμῶν διὰ τῆς ἐπιστολῆς, τοῦτον σημειοῦσθε, μὴ συναναμίγνυσθαι αὐτῶ, ἵνα ἐντραπῇ·
3:14. quod si quis non oboedit verbo nostro per epistulam hunc notate et non commisceamini cum illo ut confundatur
And if any man obey not our word by this epistle, note that man and do not keep company with him, that he may be ashamed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Nouqetein - вразумлять, напоминать кому-нибудь об его долге, хотя с оттенком легкого порицания, но вместе с тем и увещания.
Adam Clarke: Commentary on the Bible - 1831
3:14: If any man obey not - They had disobeyed his word in the first epistle, and the Church still continued to bear with them; now he tells the Church, if they still continue to disregard what is said to them, and particularly his word by this second epistle, they are to mark them as being totally incorrigible, and have no fellowship with them.
Some construe the words δια της επιστολης with τουτον σημειουσθε· Give me information of that man by a letter - let me hear of his continued obstinacy, and send me his name. This was probably in order to excommunicate him, and deliver him over to Satan for the destruction of the body, that the spirit might be saved in the day of the Lord Jesus. The words of the original will bear either construction, that in the text, or that given above.
Albert Barnes: Notes on the Bible - 1834
3:14: And if any man obey not our word by this epistle - Margin, "or signify that man by an epistle." According to the marginal reading this would mean "signify, mark out, or designate that man to me by an epistle." The difference is merely whether we unite the words "by the epistle" with what goes before, or what follows. The Greek would admit of either construction (Winer, p. 93), but it seems to me that the construction in the text is the correct one, because:
(1) the requirement was to proceed to discipline such a man by withdrawing from him;
(2) in order to do this it was not necessary that the case should be made known to Paul, for there was no supposable difficulty in it, and the effect would be only needless delay;
(3) Paul regarded the right of discipline as residing in the church itself, and did not require that cases should be referred to him to determine; see the notes on Co1 5:2-4.
(4) though the Greek will admit of either construction, yet it rather favors this; see Oldhhausen, in loc. Note that man. The word here used, means to mark; to sign; to note with marks; and the idea is, set such a mark upon him that he shall be shunned; that is, withdraw all Christian fellowship from him.
And have no company with him - The Greek word here means, to mix up together; then to mingle together with; to have contact with. The idea is that they were not to mingle with him as a Christian brother, or as one of their own number. They were not to show that they regarded him as a worthy member of the church, or as having a claim to its privileges. The extent of their discipline was, that they were to withdraw from him; see the Th2 3:6 note, and Mat 18:17 note; compare Jo2 1:10-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: obey: Deu 16:12; Pro 5:13; Zep 3:2; Co2 2:9, Co2 7:15, Co2 10:6; Phi 2:12; Th1 4:8; Plm 1:21; Heb 13:17
by this epistle, note that man: or, signify that man by an epistle, Th2 3:6; Mat 18:17; Rom 16:17; Co1 5:9, Co1 5:11; Tit 3:10
that he: Num 12:14; Ezr 9:6; Psa 83:16; Jer 3:3, Jer 6:15, Jer 31:18-20; Eze 16:61-63; Eze 36:31, Eze 36:32; Luk 15:18-21
2 Thessalonians 3:15
Geneva 1599
(11) And if any man obey not our word by this epistle, note that man, and have no (12) company with him, (13) that he may be ashamed.
(11) Excommunication is a punishment for the obstinate.
(12) We must have no familiarity or fellowship with the one who has been excommunicated.
(13) The end of the excommunication is not the destruction, but the salvation of the sinner, that at least through shame he may be driven to repentance.
John Gill
And if any man obey not our word,.... Of command, to work quietly, and eat his own bread, now signified "by this epistle", particularly in Th2 3:12,
note that man; some read this clause in connection with the preceding phrase, "by this epistle", or by an epistle; and so the Ethiopic version, "show", or "signify him by an epistle"; that is, give us notice of it by an epistle, that we may take him under our cognizance, and severely chastise him, according to the power and authority given us by Christ; but that phrase rather belongs to the preceding words: and the clause here respects the notice the church should take of such a person; not in a private way, or merely by way of admonition and reproof, such as is given before rejection from communion; but by the black mark of excommunication; lay him under censure, exclude him from your communion, put a brand upon him as a scabbed sheep, and separate him from the flock; and so the Syriac version renders it, "let him be separated from you" and this sense is confirmed by what follows,
and have no company with him; as little as can be in common and civil conversation, lest he should take encouragement from thence to continue in his sin, and lest others should think it is connived at; and much less at the Lord's table, or in a sacred and religious conversation, or in a way of church fellowship and communion:
that he may be ashamed; that he may have his eyes turned in him, as the word signifies, and he may be brought to a sight and sense of his sin, and be filled with shame for it, and loath it, and himself on the account of it, and truly repent of it, and forsake it; and this is the end of excommunication, at least one end, and a principal end of it, to recover persons out of the snare of the devil, and return them from the error of their ways: so the Jews say (s),
"in matters of heaven (of God or religion), if a man does not return privately, they "put him to shame" publicly; and publish his sin, and reproach him to his face, and despise and set him at nought until he returns to do well.''
(s) Maimon, Hilch. Deyot, c. 6. sect. 8.
John Wesley
Have no company with him - No intimacy, no familiarity, no needless correspondence.
Robert Jamieson, A. R. Fausset and David Brown
note that man--mark him in your own mind as one to be avoided (Th2 3:6).
that he may be ashamed--Greek, "made to turn and look into himself, and so be put to shame." Feeling himself shunned by godly brethren, he may become ashamed of his course.
3:153:15: Բայց մի՛ իբրեւ զթշնամի համարեսջիք, այլ խրատեսջի՛ք իբրեւ զեղբա՛յր[4653]։[4653] Օրինակ մի. Համարիցիք. այլ մխիթարեսջիք իբրեւ։
15 Բայց նրան որպէս թշնամի մի՛ համարէք, այլ խրատեցէ՛ք որպէս եղբայր:
15 Բայց չըլլայ թէ թշնամի սեպէք զանիկա, հապա եղբօր պէս խրատեցէ՛ք։
Բայց մի՛ իբրեւ զթշնամի համարեսջիք, այլ խրատեսջիք իբրեւ զեղբայր:

3:15: Բայց մի՛ իբրեւ զթշնամի համարեսջիք, այլ խրատեսջի՛ք իբրեւ զեղբա՛յր[4653]։
[4653] Օրինակ մի. Համարիցիք. այլ մխիթարեսջիք իբրեւ։
15 Բայց նրան որպէս թշնամի մի՛ համարէք, այլ խրատեցէ՛ք որպէս եղբայր:
15 Բայց չըլլայ թէ թշնամի սեպէք զանիկա, հապա եղբօր պէս խրատեցէ՛ք։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: Но не считайте его за врага, а вразумляйте, как брата.
3:15  καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθετεῖτε ὡς ἀδελφόν.
3:15. καὶ (and) μὴ (lest) ὡς (as) ἐχθρὸν (to-en-emnitied) ἡγεῖσθε , ( ye-should-lead-unto ,"ἀλλὰ (other) νουθετεῖτε (ye-should-mind-place-unto) ὡς (as) ἀδελφόν. (to-brethrened)
3:15. et nolite quasi inimicum existimare sed corripite ut fratremYet do not esteem him as an enemy but admonish him as a brother.
15. And count him not as an enemy, but admonish him as a brother.
Yet count [him] not as an enemy, but admonish [him] as a brother:

15: Но не считайте его за врага, а вразумляйте, как брата.
3:15  καὶ μὴ ὡς ἐχθρὸν ἡγεῖσθε, ἀλλὰ νουθετεῖτε ὡς ἀδελφόν.
3:15. et nolite quasi inimicum existimare sed corripite ut fratrem
Yet do not esteem him as an enemy but admonish him as a brother.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:15: Count him not as an enemy - Consider him still more an enemy to himself than to you; and admonish him as a brother, though you have ceased to hold religious communion with him. His soul is still of infinite value; labor to get it saved.
Albert Barnes: Notes on the Bible - 1834
3:15: Yet count him not as an enemy, but admonish him as a brother - This shows the true spirit in which discipline is to be administered in the Christian church. We are not to deal with a man as an adversary over whom we are to seek to gain a victory, but as an erring brother - a brother still, though he errs. There was necessity for this caution. There is great danger that when we undertake the work of discipline we shall forget that he who is the subject of it is a brother, and that we shall regard and treat him as an enemy. Such is human nature. We set ourselves in array against him. We cut him off as one who is unworthy to walk with us. We triumph over him, and consider him at once as an enemy of the church, and as having lost all claim to its sympathies. We abandon him to the tender mercies of a cold and unfeeling world, and let him take his course. Perhaps we follow him with anathemas, and hold him up as unworthy the confidence of mankind. Now all this is entirely unlike the method and aim of discipline as the New Testament requires. There all is kind, and gentle, though firm; the offender is a man and a brother still; he is to be followed with tender sympathy and prayer, and the hearts and the arms of the Christian brotherhood are to be open to receive him again when he gives any evidence of repenting.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: count: Lev 19:17, Lev 19:18; Co1 5:5; Co2 2:6-10, Co2 10:8, Co2 13:10; Gal 6:1; Th1 5:14; Jde 1:22, Jde 1:23
admonish: Psa 141:5; Pro 9:9, Pro 25:12; Mat 18:15; Co1 4:14; Tit 3:10; Jam 5:19, Jam 5:20
2 Thessalonians 3:16
Geneva 1599
(14) Yet count [him] not as an enemy, but admonish [him] as a brother.
(14) We must avoid familiarity with the one who has been excommunicated in such a way, that we diligently seek every occasion and means that may be, to bring them again into the right way.
John Gill
Yet count him not as an enemy,.... As an enemy of Christ, and the Christian religion, as the Jews and Pagans were; or as an enemy of all righteousness, as Elymas the sorcerer was; as one that has an implacable hatred to good men, and a persecutor of them, and has an utter aversion to them and their principles; nor deal with him in an hostile, fierce, furious, and passionate manner, as if you were seeking his destruction, and not his restoration. This seems to be levelled against the Jews, who allowed of hatred to incorrigible persons: they say (t),
"an hater that is spoken of in the law, is not of the nations of the world, but of Israel; but how shall an Israelite hate an Israelite? does not the Scripture say, "thou shall not hate thy brother in thine heart?" the wise men say, when a man sees him alone, who has committed a transgression, and he admonishes him, and he does not return, lo, it is , "a commandment to hate him" until he repents and turns from his wickedness.''
But admonish, or "reprove" him
as a brother; as one that has been called a brother, and a member of the church, and who, though criminal, has no bitterness in him against the church, or against the name of Christ, and the doctrines of Christ; and therefore should not be treated in a virulent manner, but with a brotherly affection, meekness, compassion, and tenderness; and who indeed is to be reckoned as a brother, while the censure is passing, and the sentence of excommunication is executing on him; for till it is finished he stands in such a relation: though this also may have respect, as to the manner of excommunicating persons, so to the conduct of the church to such afterwards; who are not to neglect them, and much less to treat them as enemies, in a cruel and uncompassionate manner; but should inquire, and diligently observe, what effect the ordinance of excommunication has upon them, and renew their admonitions and friendly reproofs, if possible, to recover them.
(t) Maimon. Hilchot Rotzeach, c. 13. sect. 14.
John Wesley
Admonish him as a brother - Tell him lovingly of the reason why you shun him.
Robert Jamieson, A. R. Fausset and David Brown
admonish him as a brother--not yet excommunicated (compare Lev 19:17). Do not shun him in contemptuous silence, but tell him why he is so avoided (Mt 18:15; Th1 5:14).
3:163:16: Եւ ինքն Տէր խաղաղութեան, տացէ ձեզ խաղաղութիւն յամենայն ժամ յամենա՛յն իրս։ Տէր ընդ ամենեսին ընդ ձեզ։
16 Եւ խաղաղութեան Տէրն ինքը թող միշտ խաղաղութիւն տայ ձեզ ամէն ինչում: Տէրը ձեզ բոլորիդ հետ լինի:
16 Եւ ինքը՝ խաղաղութեան Տէրը՝ ամէն կերպով ձեզի խաղաղութիւն տայ ամէն ատեն. Տէրը ձեր ամենուն հետ ըլլայ։
Եւ ինքն Տէր խաղաղութեան տացէ ձեզ խաղաղութիւն յամենայն ժամ յամենայն իրս. Տէր ընդ ամենեսին ընդ ձեզ:

3:16: Եւ ինքն Տէր խաղաղութեան, տացէ ձեզ խաղաղութիւն յամենայն ժամ յամենա՛յն իրս։ Տէր ընդ ամենեսին ընդ ձեզ։
16 Եւ խաղաղութեան Տէրն ինքը թող միշտ խաղաղութիւն տայ ձեզ ամէն ինչում: Տէրը ձեզ բոլորիդ հետ լինի:
16 Եւ ինքը՝ խաղաղութեան Տէրը՝ ամէն կերպով ձեզի խաղաղութիւն տայ ամէն ատեն. Տէրը ձեր ամենուն հետ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: Сам же Господь мира да даст вам мир всегда во всем. Господь со всеми вами!
3:16  αὐτὸς δὲ ὁ κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην διὰ παντὸς ἐν παντὶ τρόπῳ. ὁ κύριος μετὰ πάντων ὑμῶν.
3:16. Αὐτὸς (It) δὲ (moreover) ὁ (the-one) κύριος (Authority-belonged) τῆς (of-the-one) εἰρήνης (of-a-peace) δῴη (it-may-have-had-given) ὑμῖν (unto-ye) τὴν (to-the-one) εἰρήνην (to-a-peace) διὰ (through) παντὸς (of-all) ἐν (in) παντὶ (unto-all) τρόπῳ. (unto-a-turn) ὁ (The-one) κύριος (Authority-belonged) μετὰ (with) πάντων ( of-all ) ὑμὼν. (of-ye)
3:16. ipse autem Dominus pacis det vobis pacem sempiternam in omni loco Dominus cum omnibus vobisNow the Lord of peace himself give you everlasting peace in every place. The Lord be with you all.
16. Now the Lord of peace himself give you peace at all times in all ways. The Lord be with you all.
Now the Lord of peace himself give you peace always by all means. The Lord [be] with you all:

16: Сам же Господь мира да даст вам мир всегда во всем. Господь со всеми вами!
3:16  αὐτὸς δὲ ὁ κύριος τῆς εἰρήνης δῴη ὑμῖν τὴν εἰρήνην διὰ παντὸς ἐν παντὶ τρόπῳ. ὁ κύριος μετὰ πάντων ὑμῶν.
3:16. ipse autem Dominus pacis det vobis pacem sempiternam in omni loco Dominus cum omnibus vobis
Now the Lord of peace himself give you everlasting peace in every place. The Lord be with you all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: "Господь мира" - Г. И. Христос, если опираться на тот факт, что слово KurioV у Ап. П. всегда относится к Г. И. Христу. Но сравни 1: Фес V:23. - "Со всеми вами" - не исключая и тех, кого Ап. только что обличал "в бесчинстве".
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Apostolic Benediction.A. D. 52.
16 Now the Lord of peace himself give you peace always by all means. The Lord be with you all. 17 The salutation of Paul with mine own hand, which is the token in every epistle: so I write. 18 The grace of our Lord Jesus Christ be with you all. Amen.

In this conclusion of the epistle we have the apostle's benediction and prayers for these Thessalonians. Let us desire them for ourselves and our friend. There are three blessings pronounced upon them, or desired for them:--

I. That God would give them peace. Note, 1. Peace is the blessing pronounced or desired. By peace we may understand all manner of prosperity; here it may signify, in particular, peace with God, peace in their own minds and consciences, peace among themselves, and peace with all men. 2. This peace is desired for them always, or in every thing; and he desired they might have all good things at all times. 3. Peace by all means: that, as they enjoyed the means of grace, they might with success use all the means and methods of peace too; for peace is often difficult, as it is always desirable. 4. That God would give them peace, who is the Lord of peace. If we have any peace that is desirable, God must give it, who is the author of peace and lover of concord. We shall neither have peaceable dispositions ourselves nor find men disposed to be at peace with us, unless the God of peace give us both.

II. That the presence of God might be with them: The Lord be with you all. We need nothing more to make us safe and happy, nor can we desire any thing better for ourselves and our friends, than to have God's gracious presence with us and them. This will be a guide and guard in every way that we may go, and our comfort in every condition we may be in. It is the presence of God that makes heaven to be heaven, and this will make this earth to be like heaven. No matter where we are if God be with us, nor who is absent if God be with us, nor who is absent if God be present with us.

III. That the grace of our Lord Jesus Christ might be with them. So this apostle concluded his first epistle to these Thessalonians; and it is through the grace of our Lord Jesus Christ that we may comfortably hope to have peace with God and enjoy the presence of God, for he has made those nigh that were afar off. It is this grace that is all in all to make us happy. This is what the apostle admired and magnified on all occasions, what he delighted and trusted in; and by this salutation or benediction, written with his own hand, as the token of every epistle (when the rest was written by an amanuensis), he took care lest the churches he wrote to should be imposed on by counterfeit epistles, which he knew would be of dangerous consequence.

Let us be thankful that we have the canon of scripture complete, and by the wonderful and special care of divine Providence preserved pure and uncorrupt through so many successive ages, and not dare to add to it, nor diminish from it. Let us believe the divine original of the sacred scriptures, and conform our faith and practice to this our sufficient and only rule, which is able to make us wise unto salvation, through faith which is in Christ Jesus. Amen.
Adam Clarke: Commentary on the Bible - 1831
3:16: The Lord of peace - Jesus Christ, who is called our peace, Eph 2:14; and The Prince of peace, Isa 9:6. May he give you peace, for he is the Fountain and Dispenser of it.
Always - Both in your own consciences, and among yourselves.
By all means - Παντι τροπῳ· By all means, methods, occasions, instruments, and occurrences; peace or prosperity in every form and shape.
Instead of εν παντι τροπῳ, in every way, etc., εν παντι τοπῳ, in every place, is the reading of A*D*FG, some others; with the Vulgate and Itala. Chrysostom, Ambrosiaster, Augustine, and others, have the same reading: May God grant you prosperity always, and everywhere.
The Lord be with you all - This is agreeable to the promise of our Lord: Lo, I am with you alway, even unto the end of the world; Mat 28:20. May the Lord, who has promised to be always with his true disciples, be with you! Christians are the temple of God, and the temple of God has the Divine presence in it. May you ever continue to be his Church, that the Lord God may dwell among you!
Albert Barnes: Notes on the Bible - 1834
3:16: Now the Lord of peace - The Lord who alone can impart peace; see the Rom 15:33 note; Co1 14:33 note; Heb 13:20 note; Joh 14:27 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: the Lord of: Psa 72:3, Psa 72:7; Isa 9:6, Isa 9:7; Zac 6:13; Luk 2:14; Joh 14:27; Rom 15:33, Rom 16:20; Co1 14:33; Co2 5:19-21, Co2 13:11; Eph 2:14-17; Th1 5:23; Heb 7:2, Heb 13:20
give: Num 6:26; Jdg 6:24 *marg. Psa 29:11, Psa 85:8-10; Isa 26:12, Isa 45:7, Isa 54:10, Isa 66:12; Hag 2:9; Joh 16:33; Rom 1:7; Phi 4:7-9
The Lord be: Th2 3:18; Sa1 17:37, Sa1 20:13; Psa 46:7, Psa 46:11; Isa 8:10; Mat 1:23, Mat 28:20; Ti2 4:22; Plm 1:25
2 Thessalonians 3:17
Geneva 1599
(15) Now the Lord of peace himself give you peace always by all means. The Lord [be] with you all.
(15) Prayers are the seals of all exhortations.
John Gill
Now the Lord of peace himself,.... The Prince of peace, who is peaceable himself, and the author of peace in all his churches, and who requires peace, calls for it, and encourages it:
give you peace always by all means; both a conscience peace, through the blood, righteousness, and sacrifice of Christ, and faith in them, which passes all understanding, and which, when he gives, none can take away; and a church peace, being freed from all such disorderly persons and their abettors, the disturbers of it: and indeed, the way to have true peace and prosperity in churches is to keep up the discipline of God's house. The apostle prays for it in faith, upon an observance of the rules he had given; he prays for constant and perpetual peace, which is greatly to be desired; and that it might be had by all means, and in every way through praying, preaching, administering the ordinances, laying on censures, when necessary, and Christian conversation. Some copies, and the Vulgate Latin version, read "in every place"; as well as at Thessalonica.
The Lord be with you all; by his presence, to comfort and refresh; by his power, to keep and preserve; by his grace, to assist; and by his Spirit, to counsel, advise, and direct.
John Wesley
The Lord of peace - Christ. Give you peace by all means - In every way and manner.
Robert Jamieson, A. R. Fausset and David Brown
Lord of peace--Jesus Christ. The same title is given to Him as to the Father, "the GOD of peace" (Rom 15:33; Rom 16:20; 2Cor 13:11). An appropriate title in the prayer here, where the harmony of the Christian community was liable to interruption from the "disorderly." The Greek article requires the translation, "Give you the peace" which it is "His to give." "Peace" outward and inward, here and hereafter (Rom 14:17).
always--unbroken, not changing with outward circumstances.
by all means--Greek, "in every way." Most of the oldest manuscripts read, "in every place"; thus he prays for their peace in all times ("always") and places.
Lord be with you all--May He bless you not only with peace, but also with His presence (Mt 28:20). Even the disorderly brethren (compare Th2 3:15, "a brother") are included in this prayer.
3:173:17: Ողջոյնս՝ իմո՛յ ձեռին Պաւղոսի է, որ է նշանակ յամենա՛յն թուղթս այսպէս գրեմ։
17 Այս ողջոյնը իմ՝ Պօղոսիս ձեռքով է, որ, որպէս նշան, կայ իմ բոլոր թղթերում. այսպէս եմ գրում ես:
17 Այս ողջոյնը իմ ձեռքիս՝ Պօղոսինն է, որ ամէն թուղթերու մէջ նշան է. այսպէս կը գրեմ։
Ողջոյնս իմոյ ձեռին Պաւղոսի է, որ է նշանակ յամենայն թուղթս. այսպէս գրեմ:

3:17: Ողջոյնս՝ իմո՛յ ձեռին Պաւղոսի է, որ է նշանակ յամենա՛յն թուղթս այսպէս գրեմ։
17 Այս ողջոյնը իմ՝ Պօղոսիս ձեռքով է, որ, որպէս նշան, կայ իմ բոլոր թղթերում. այսպէս եմ գրում ես:
17 Այս ողջոյնը իմ ձեռքիս՝ Պօղոսինն է, որ ամէն թուղթերու մէջ նշան է. այսպէս կը գրեմ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: Приветствие моею рукою, Павловою, что служит знаком во всяком послании; пишу я так:
3:17  ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ παύλου, ὅ ἐστιν σημεῖον ἐν πάσῃ ἐπιστολῇ· οὕτως γράφω.
3:17. Ὁ (The-one) ἀσπασμὸς (a-drawing-along-of) τῇ (unto-the-one) ἐμῇ (unto-mine) χειρὶ (unto-a-hand) Παύλου, (of-a-Paulos,"ὅ (which) ἐστιν (it-be) σημεῖον (a-signlet-of) ἐν (in) πάσῃ (unto-all) ἐπιστολῇ: (unto-a-setting-upon) οὕτως (unto-the-one-this) γράφω. (I-scribe)
3:17. salutatio mea manu Pauli quod est signum in omni epistula ita scriboThe salutation of Paul with my own hand: which is the sign in every epistle. So I write.
17. The salutation of me Paul with mine own hand, which is the token in every epistle: so I write.
The salutation of Paul with mine own hand, which is the token in every epistle: so I write:

17: Приветствие моею рукою, Павловою, что служит знаком во всяком послании; пишу я так:
3:17  ὁ ἀσπασμὸς τῇ ἐμῇ χειρὶ παύλου, ὅ ἐστιν σημεῖον ἐν πάσῃ ἐπιστολῇ· οὕτως γράφω.
3:17. salutatio mea manu Pauli quod est signum in omni epistula ita scribo
The salutation of Paul with my own hand: which is the sign in every epistle. So I write.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: Здесь Ап. П. делает собственноручную прибавку к посланию, вероятно, с целью устранить всякое сомнение в послании, в виду высказанного им опасения и предположения в II:2. - "Во всяком послании". По поводу этих слов английский ученый Еп. Ляйтфут спрашивает: "нельзя дать какое-нибудь иное объяснение этому выражению, кроме того, что, вероятно, Ап. написал много посланий, которые не дошли до нас? На этот вопрос нужно ответить отрицательно. Послания к Ф. были написаны в 52-53: г... Миссионерская деятельность Апостола, должно быть, началась не позднее 45: г. по Р. X. Однако до нас не дошло ни одного послания, написанного ранее посланий к Ф. Первое послание к Кор. было написано в 57: г. В порядке хронологии это было третье послание из существующих после первых двух к Ф. Следует ли думать, что эти послания были единственными творениями Ап., стоящими одиноко в периоде времени, обнимающем 12: лет, в течении коих Ап. постоянно находился в общении с церквами, всюду разбросанными? Если бы это было даже и мыслимо само по себе, то все же было бы трудно примиримо с выражением (во всяком послании) в нашем тексте. Как мог Ап. сказать "во всяком послании", когда за единственным исключением первого послания к Ф. он ровно ничего не написал в течении восьми предшествующих лет, и не был вынужден ничего писать в течении следующих пяти лет?" (Lightfoot, op. cit. стр. 136). Нужно думать, что переписка Ап. была гораздо шире и больше, чем это можно было бы думать на основании лишь дошедших до нас посланий. - "Пишу я так" - здесь Ап. вероятно, намекает на характер своего почерка - сравни Гал VI:11.
Adam Clarke: Commentary on the Bible - 1831
3:17: The salutation of Paul with mine own hand - It is very likely that Paul employed an amanuensis generally, either to write what he dictated, or to make a fair copy of what he wrote. In either case the apostle always subscribed it, and wrote the salutation and benediction with his own hand; and this was what authenticated all his epistles. A measure of this kind would be very necessary if forged epistles were carried about in those times. See the note on Co1 16:21, and see Col 4:18 (note).
Albert Barnes: Notes on the Bible - 1834
3:17: The salutation of Paul with mine own hand; - See the notes, Co1 16:21. "Which is the token in every epistle." Greek: "sign." That is, this signature is a sign or proof of the genuineness of the epistle; compare the notes on Gal 6:11.
So I write - Referring, probably, to some mark or method which Paul had of signing his name, which was well known, and which would easily be recognized by them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: with: Co1 16:21; Col 4:18
the token: Th2 1:5; Jos 2:12; Sa1 17:18
2 Thessalonians 3:18
Geneva 1599
(16) The salutation of Paul with mine own hand, which is the token in every epistle: so I write.
(16) The apostle writes the conclusion of his letter with his own hand, so that false letters might not be brought and put in place of true ones.
John Gill
The salutation of Paul with mine own hand,.... In writing his epistles, the body and substance of them he used an amanuensis, but the salutation he wrote with his own hand:
which is the token in every epistle; by which they might be known to be true and genuine, and be distinguished from counterfeit ones: and the rather he mentions this, that they might be troubled neither by word, nor by spirit, nor by epistle, as from them, as they had been, Th2 2:2 for it seems that this wicked practice of counterfeiting the epistles of the apostles, or carrying about spurious ones, under their name, began so early; to prevent which, the apostle took this method,
so I write, as follows:
Robert Jamieson, A. R. Fausset and David Brown
The Epistle was written by an amanuensis (perhaps Silas or Timothy), and only the closing salutation written by Paul's "own hand" (compare Rom 16:22; 1Cor 16:21; Col 4:18). Wherever Paul does not subjoin this autograph salutation, we may presume he wrote the whole Epistle himself (Gal 6:11).
which--which autograph salutation.
the token--to distinguish genuine Epistles from spurious ones put forth in my name (Th2 2:2).
in every epistle--Some think he signed his name to every Epistle with his own hand; but as there is no trace of this in any manuscripts of all the Epistles, it is more likely that he alludes to his writing with his own hand in closing every Epistle, even in those Epistles (Romans, Second Corinthians, Ephesians, Philippians, First Thessalonians) wherein he does not specify his having done so.
so I write--so I sign my name: this is a specimen of my handwriting, by which to distinguish my geniune letters from forgeries.
3:183:18: Շնո՛րհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ամենեսին ձեզ[4654]։ Առ Թեսաղոնիկեցիս երկրորդ՝ գրեցաւ յԱթենայ։ Տունք ճզ̃[4655]։[4654] Ոսկան յաւելու. Ընդ ամենեսին ձեզ. ամէն։[4655] Ամենայն գրչագիրք մեր՝ ընդ Հելլենական հնագոյն եւ ընտրելագոյն օրինակաց՝ աստանօր յետ Երկրորդ Թեսաղոնիկեցւոցն կարգեն զԹուղթն առ Եբրայեցիս. եւ ապա Առ Տիմոթէոս Առաջին, եւ այլն. աւարտեալ զչորեքտասան թուղթսն առաքելոյն Թղթովն Փիլիմոնի։ Ուր Ոսկան ըստ կարգի Լատինականին՝ հուսկ յետոյ եթող զԹուղթն առ Եբրայեցիս։
18 Մեր Տէր Յիսուս Քրիստոսի շնորհը ձեզ բոլորիդ հետ լինի:
18 Մեր Տէր Յիսուս Քրիստոսին շնորհքը ձեր ամենուն հետ ըլլայ։ Ամէն։
Շնորհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ամենեսին ձեզ: Առ Թեսաղոնիկեցիս երկրորդ` գրեցաւ յԱթենայ:

3:18: Շնո՛րհք Տեառն մերոյ Յիսուսի Քրիստոսի ընդ ամենեսին ձեզ[4654]։ Առ Թեսաղոնիկեցիս երկրորդ՝ գրեցաւ յԱթենայ։ Տունք ճզ̃[4655]։
[4654] Ոսկան յաւելու. Ընդ ամենեսին ձեզ. ամէն։
[4655] Ամենայն գրչագիրք մեր՝ ընդ Հելլենական հնագոյն եւ ընտրելագոյն օրինակաց՝ աստանօր յետ Երկրորդ Թեսաղոնիկեցւոցն կարգեն զԹուղթն առ Եբրայեցիս. եւ ապա Առ Տիմոթէոս Առաջին, եւ այլն. աւարտեալ զչորեքտասան թուղթսն առաքելոյն Թղթովն Փիլիմոնի։ Ուր Ոսկան ըստ կարգի Լատինականին՝ հուսկ յետոյ եթող զԹուղթն առ Եբրայեցիս։
18 Մեր Տէր Յիսուս Քրիստոսի շնորհը ձեզ բոլորիդ հետ լինի:
18 Մեր Տէր Յիսուս Քրիստոսին շնորհքը ձեր ամենուն հետ ըլլայ։ Ամէն։
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: благодать Господа нашего Иисуса Христа со всеми вами. Аминь.
3:18  ἡ χάρις τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ μετὰ πάντων ὑμῶν.
3:18. ἡ (The-one) χάρις (a-granting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) μετα (with) πάντων ( of-all ) ὑμῶν. (of-ye)
3:18. gratia Domini nostri Iesu Christi cum omnibus vobis amen.The grace of our Lord Jesus Christ be with you all. Amen.
18. The grace of our Lord Jesus Christ be with you all.
The grace of our Lord Jesus Christ [be] with you all. Amen. < The second [epistle] to the Thessalonians was written from Athens:

18: благодать Господа нашего Иисуса Христа со всеми вами. Аминь.
3:18  ἡ χάρις τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ μετὰ πάντων ὑμῶν.
3:18. gratia Domini nostri Iesu Christi cum omnibus vobis amen.
The grace of our Lord Jesus Christ be with you all. Amen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: Приветствие сходно с приветствием в 1: Ф., за исключением лишь слова "со всеми", которое Ап. вставляет здесь, желая направить свои пожелания всем членам христианской общины в Ф., включая сюда и "бесчинно ходящих".
Adam Clarke: Commentary on the Bible - 1831
3:18: The grace - The favor, blessing, and influence of our Lord Jesus Christ, be with you all - be your constant companion. May you ever feel his presence, and enjoy his benediction!
Amen - So let be! God grant it! This word in this place, has more evidence in favor of its genuineness than it has in most other places; and was probably added here by the apostle himself, or by the Church of the Thessalonians.
The subscriptions to this epistle are various in the MSS. and Versions. The latter are as follows: -
The Second Epistle to the Thessalonians was written from Athens. - Common Greek text.
The Second Epistle to the Thessalonians, which was written at Laodicea in Pisidia, was sent by the hands of Tychicus. - Syriac.
The end of the Epistle; and it was written at Athens. - Arabic.
To the Thessalonians. - Aethiopic.
Written from Athens, and sent by Silvanus and Timotheus. - Coptic.
No subscription in the Vulgate.
Written at Corinth. - Author of the Synopsis.
- sent by Titus and Onesimus. - Latin Prologue.
The Second Epistle to the Thessalonians, written from Rome. - No. 71, a MS. of the Vatican library, written about the eleventh century.
The chief of the MSS. either have no subscription, or agree with some of the above versions.
That the epistle was neither written at Athens, Laodicea, nor Rome, has been sufficiently proved; and that it was written, as well as the first, at Corinth, is extremely probable. See the preface, and what has been said on the preceding epistle.
I have often had occasion to observe that the subscriptions at the end of the sacred books are not of Divine origin; they are generally false; and yet some have quoted them as making a part of the sacred test, and have adduced them in support of some favourite opinions.
Finished correcting this epistle for a new edition, the shortest day in 1831. - A. C.
Albert Barnes: Notes on the Bible - 1834
3:18: The grace of our Lord Jesus Christ be with you all; - See the notes, Rom 16:20.
From the subscription to this Epistle, it purports to have been "written from Athens." This is probably incorrect, as there is reason to think that it was written from Corinth. See the introduction. At all events, this subscription is of no authority. See the notes at the end of the Epistles to the Romans and 1 Corinthians.
Next: 1 Timothy Introduction
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: Rom 16:20, Rom 16:24
John Gill
The grace of our Lord Jesus Christ be with you all. Amen. This was the sign or token; See Gill on Rom 16:20 The subscription to this epistle is, "The Second Epistle to the Thessalonians was written from Athens"; though it seems rather to be written from Corinth. In the Syriac version it is said,
"the Second Epistle to the Thessalonians, which is written from Laodicea of Pisidia, and sent by the hands of Tychicus.''
Robert Jamieson, A. R. Fausset and David Brown
He closes every Epistle by praying for GRACE to those whom he addresses.
Amen--omitted in the oldest manuscripts It was doubtless the response of the congregation after hearing the Epistle read publicly; hence it crept into copies.
The Subscription is spurious, as the Epistle was written not "from Athens," but from Corinth.