Bible Commentaries

For yourselves know (αυτοι γαρ οιδατε — autoi gar oidate). This explanatory γαρ — gar takes up in 1 Thessalonians 2:1-12 the allusion in 1 Thessalonians 1:9 about the “report” concerning the entrance (εισοδον — eisodon way in, εισ οδον — eisτην προς υμας — hodon), unto you (οτι — tēn pros humās). Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the οτι ου κενη γεγονεν — hoti clause that it hath not been found vain (γινομαι — hoti ou kenē gegonen). Literally, that it has not become empty. Second perfect active (completed state) of Κενος — ginomai Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: Non inanis, sed plena virtutis. Cf. 1 Thessalonians 1:5. ματαιος — Kenos is hollow, empty, while κενον το κηρυγμα — mataios is fruitless, ineffective. In 1 Corinthians 15:14, 1 Corinthians 15:17 Paul speaks of ματαια η πιστις — kenon to kērugma (empty the preaching) and mataia hē pistis (vain the faith). One easily leads to the other.

But having suffered before (αλλα προπατοντες — alla propathontes). Strong adversative αλλα — alla antithesis to κενη — kenē Appeal to his personal experiences in Thessalonica known to them (as ye know, κατως οιδατε — kathōs oidate). Second aorist active participle of προπασχω — propaschō old compound verb, but here alone in the N.T. The force of προ — prȯ (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt).

And been shamefully entreated in Philippi (και υβριστεντες εν Πιλιπποις — kai hubristhentes en Philippois). First aorist passive participle of υβριζω — hubrizō old verb, to treat insolently. “More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen” (Milligan), for which account see notes on Acts 16:16-40, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom.

We waxed bold in our God (επαρρησιασαμετα εν τωι τεωι ημων — eparrēsiasametha en tōi theōi hēmōn). Ingressive first aorist middle of παρρησιαζομαι — parrēsiazomai old deponent verb from παρρησια — parrēsia (full story, παν ρησια — pan-, παρρησιαζομενος λαλω — rēsia). In his reply to Festus (Acts 26:26) Paul uses επαρρησιασαμετα λαλησαι — parrēsiazomenos lalō being bold I speak, while here he has we waxed bold to speak (προς υμας — eparrēsiasametha lalēsai). The insult in Philippi did not close Paul‘s mouth, but had precisely the opposite effect “in our God.” It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, unto you (το ευαγγελιον του τεου εν πολλωι αγωνι — pros humās), be the consequences what they might, the gospel of God in much conflict, (αγων — to euaggelion tou theou en pollōi agōni). This figure of the athletic games (agōn) may refer to outward conflict like Philemon 1:30 or inward anxiety (Colossians 2:1). He had both in Thessalonica.

Exhortation (παρακλησις — paraklēsis). Persuasive discourse, calling to one‘s side, for admonition, encouragement, or comfort.

Not of error (ουκ εκ πλανης — ouk ek planēs). This word is same as πλαναω — planaō to lead astray (2 Timothy 3:13) like Latin errare. Passive idea of error here rather than deceit. That is seen in nor in guile (ουδε εν δολωι — oude en dolōi) from δελω — delō to catch with bait. Paul is keenly sensitive against charges against the correctness of his message and the purity of his life.

Nor of uncleanness (ουδε εχ ακαταρσιας — oude ex akatharsias). “This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day” (Lightfoot). There was no necessary connection in the popular mind between religion and morals. The ecstatic initiations in some of the popular religions were grossly sensual.

But even as we have been approved by God (αλλα κατως δεδοκιμασμετα υπο του τεου — alla kathōs dedokimasmetha hupo tou theou). Perfect passive indicative of δοκιμαζω — dokimazō old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God‘s blessing on his work and also for that of Silas and Timothy.

To be entrusted with the gospel (πιστευτηναι το ευαγγελιον — pisteuthēnai to euaggelion). First aorist passive infinitive of πιστευω — pisteuō common verb for believing, from πιστις — pistis (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in 1 Corinthians 9:17; Galatians 2:7; Romans 3:2; 1 Timothy 1:11; Titus 1:3, though the active had the dative of the person.

So we speak (ουτως λαλουμεν — houtōs laloumen). Simple, yet confident claim of loyalty to God‘s call and message. Surely this should be the ambition of every preacher of the gospel of God.

Not as pleasing men (ουχ ως αντρωποις αρεσκοντες — ouch hōs anthrōpois areskontes). Dative case with αρεσκω — areskō as in Galatians 1:10. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb δοκιμαζω — dokimazō used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1 Corinthians 4:5).

Using words of flattery (εν λογωι κολακειας — en logōi kolakeias). Literally, in speech of flattery or fawning. Old word, only here in N.T., from κολακς — kolaks a flatterer. An Epicurean, Philodemus, wrote a work Περι Κολακειας — Peri Kolakeias (Concerning Flattery). Milligan (Vocabulary, etc.) speaks of “the selfish conduct of too many of the rhetoricians of the day,” conduct extremely repugnant to Paul. The third time (1 Thessalonians 2:1, 1 Thessalonians 2:2, 1 Thessalonians 2:5) he appeals to their knowledge of his work in Thessalonica. Frame suggests “cajolery.”

Nor a cloke of covetousness (ουτε προπασει πλεονεχιας — oute prophasei pleonexias). Pretext (προπασις — prophasis from προπαινω — prophainō to show forth, or perhaps from προπημι — prȯphēmi to speak forth). This is the charge of self-interest rather than the mere desire to please people. Pretext of greediness is Frame‘s translation. Πλεονεχια — Pleonexia is merely “having more” from πλεονεκτης — pleonektēs one eager for more, and πλεονεκτεω — pleonekteō to have more, then to over-reach, all old words, all with bad meaning as the result of the desire for more. In a preacher this sin is especially fatal. Paul feels so strongly his innocence of this charge that he calls God as witness as in 2 Corinthians 1:23; Romans 9:1; Philemon 1:8, a solemn oath for his own veracity.

Nor seeking glory of men (ουτε ζητουντες εχ αντρωπων δοχαν — oute zētountes ex anthrōpōn doxan). “Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition” (Milligan). See Acts 20:19; 2 Corinthians 4:5; Ephesians 4:2. This third disclaimer is as strong as the other two. Paul and his associates had not tried to extract praise or glory out of (εχ — ex) men.

Neither from you nor from others (ουτε απ υμων ουτε απ αλλων — oute aph' humōn oute aph' allōn). He widens the negation to include those outside of the church circles and changes the preposition from εχ — ex (out of) to απο — apo (from).

When we might have been burdensome, as apostles of Christ (δυναμενοι εν βαρει ειναι ως Χριστου αποστολοι — dunamenoi en barei einai hōs Christou apostoloi). Westcott and Hort put this clause in 1 Thessalonians 2:7. Probably a concessive participle, though being able to be in a position of weight (either in matter of finance or of dignity, or a burden on your funds or “men of weight” as Moffatt suggests). Milligan suggests that Paul “plays here on the double sense of the phrase” like the Latin proverb: Honos propter onus. So he adds, including Silas and Timothy, as Christ‘s apostles, as missionaries clearly, whether in the technical sense or not (cf. Acts 14:4, Acts 14:14; 2 Corinthians 8:23; 2 Corinthians 11:13; Romans 16:7; Philemon 2:25; Revelation 2:2). They were entitled to pay as “Christ‘s apostles” (cf. 1 Corinthians 9; 2 Corinthians 11:7.), though they had not asked for it.

But we were gentle in the midst of you (αλλα εγενητημεν νηπιοι εν μεσωι υμων — alla egenēthēmen nēpioi en mesōi humōn). Note εγενητημεν — egenēthēmen (became), not ημετα — ēmetha (were). This rendering follows ηπιοι — ēpioi instead of νηπιοι — nēpioi (Aleph B D C Vulg. Boh.) which is clearly correct, though Dibelius, Moffatt, Ellicott, Weiss prefer ηπιοι — ēpioi as making better sense. Dibelius terms νηπιοι — nēpioi unmoglich (impossible), but surely that is too strong. Paul is fond of the word νηπιοι — nēpioi (babes). Lightfoot admits that he here works the metaphor to the limit in his passion, but does not mar it as Ellicott holds.

As when a nurse cherishes her own children (ως εαν τροπος ταλπηι τα εαυτης τεκνα — hōs ean trophos thalpēi ta heautēs tekna). This comparative clause with ως εαν — hōs ean (Mark 4:26; Galatians 6:10 without εαν — ean or αν — an) and the subjunctive (Robertson, Grammar, p. 968) has a sudden change of the metaphor, as is common with Paul (1 Timothy 5:24; 2 Corinthians 3:13.) from babes to nurse (τροπος — trophos), old word, here only in the N.T., from τρεπω — trephō to nourish, τροπη — trophē nourishment. It is really the mother-nurse “who suckles and nurses her own children” (Lightfoot), a use found in Sophocles, and a picture of Paul‘s tender affection for the Thessalonians. Ταλπω — Thalpō is an old word to keep warm, to cherish with tender love, to foster. In N.T. only here and Ephesians 5:29.

Even so, being affectionately desirous of you (ουτως ομειρομενοι υμων — houtōs omeiromenoi humōn). Clearly the correct text rather than ιμειρομενοι — himeiromenoi from ιμειρω — himeirō old verb to long for. But the verb ομειρομαι — homeiromai (Westcott and Hort om., smooth breathing) occurs nowhere else except MSS. in Job 3:21; Psalm 62:2 (Symmachus) and the Lycaonian sepulchral inscription (4th cent. a.d.) about the sorrowing parents ομειρομενοι περι παιδος — homeiromenoi peri paidos greatly desiring their son (Moulton and Milligan, Vocabulary). Moulton suggests that it comes from a root σμερ — smer remember, and that ο — ȯ is a derelict preposition ο — o like οδυρομαι οκελλω ωκεανος — o-ηυδοκουμεν — duromaiευδοκεω — o-μεταδουναι — kellōμεταδιδωμι — ō-πσυχας — keanos Wohlenberg (Zahn, Kommentar) calls the word “a term of endearment,” “derived from the language of the nursery” (Milligan).

We were well pleased (διοτι αγαπητοι ημιν εγενητητε — ēudokoumen). Imperfect active of διοτι — eudokeō common verb in later Greek and in N.T. (see Matthew 3:17), picturing Paul‘s idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here.

To impart (δια οτι — metadounai). Second aorist active infinitive of γινομαι — metadidōmi old verb to share with (see Luke 3:11). Possible zeugma with souls (ημιν — psuchas), though Lightfoot renders “lives.” Paul and his associates held nothing back.

Because ye were become very dear to us (αγαπητοι — dioti agapētoi hēmin egenēthēte). Note dioti (double cause, diahoti for that), use of ginomai again for become, and dative hēmin with verbal agapētoi beloved and so dear. A beautiful picture of the growth of Paul‘s affection for them as should be true with every pastor.

Travail (μοχτον — mochthon). Old word for difficult labour, harder than κοπος — kopos (toil). In the N.T. only here, 2 Thessalonians 3:8; 2 Corinthians 11:27. Note accusative case here though genitive with μνημονευω — mnēmoneuō in 1 Thessalonians 1:3.

Night and day (νυκτος και ημερας — nuktos kai hēmeras). Genitive case, both by day and by night, perhaps beginning before dawn and working after dark. So in 1 Thessalonians 3:10.

That we might not burden any of you (προς το μη επιβαρησαι τινα υμων — pros to mē epibarēsai tina humōn). Use of προς — pros with the articular infinitive to express purpose (only four times by Paul). The verb επιβαρεω — epibareō is late, but in the papyri and inscriptions for laying a burden (βαρος — baros) on (επι — epi̇) one. In N.T. only here and 2 Thessalonians 3:8; 2 Corinthians 2:5. Paul boasted of his financial independence where he was misunderstood as in Thessalonica and Corinth (2 Corinthians 9-12), though he vindicated his right to remuneration.

We preached (εκηρυχαμεν — ekēruxamen).

We heralded (from κηρυχ — kērux herald) to you, common verb for preach.

How holily and righteously and unblameably (ως οσιως και δικαιως και αμεμπτως — hōs hosiōs kai dikaiōs kai amemptōs). Paul calls the Thessalonians and God as witnesses (μαρτυρες — martures) to his life toward you the believers (υμιν τοις πιστευουσιν — humin tois pisteuousin) dative of personal interest. He employs three common adverbs that show how holily toward God and how righteously toward men so that they did not blame him and his associates in either respect. So there is a reason for each adverb. All this argues that Paul spent a considerable time in Thessalonica, more than the three sabbaths mentioned by Luke. The pastor ought to live so that his life will bear close inspection.

As a father with his own children (ως πατηρ τεκνα εαυτου — hōs patēr tekna heautou). Change from the figure of the mother-nurse in 1 Thessalonians 2:7. There is ellipse of a principal verb with the participles παρακαλουντεσ παραμυτουμενοι μαρτυρουμενοι — parakalountesενουτετουμεν — paramuthoumenoiεγενητημεν — marturoumenoi Lightfoot suggests παρακαλεω — enouthetoumen (we admonished) or egenēthēmen (we became). The three participles give three phases of the minister‘s preaching (exhorting, encouraging or consoling, witnessing or testifying). They are all old verbs, but only the first (parakaleō) is common in the N.T.

To the end that (εις το — eis to). Final use of εις — eis and the articular infinitive, common idiom in the papyri and Paul uses εις — eis to and the infinitive fifty times (see again in 1 Thessalonians 3:2), some final, some sub-final, some result (Robertson, Grammar, pp. 989-91).

Walk worthily of God (περιπατειν αχιως του τεου — peripatein axiōs tou theou). Present infinitive (linear action), and genitive case with adverb αχιως — axiōs as in Colossians 1:10 (cf. Philemon 1:27; Ephesians 4:1), like a preposition.

Calleth (καλουντος — kalountos). Present active participle, keeps on calling. Some MSS. have καλεσαντος — kalesantos called.

Kingdom (βασιλειαν — basileian) here is the future consummation because of glory (δοχαν — doxan) as in 2 Thessalonians 1:5; 1 Corinthians 6:9; 1 Corinthians 15:50; Galatians 5:21; 2 Timothy 4:1, 2 Timothy 4:18), but Paul uses it for the present kingdom of grace also as in 1 Corinthians 4:20; Romans 14:17; Colossians 1:13.

And for this cause we also (και δια τουτο και ημεις — kai dia touto kai hēmeis). Note και — kai twice. We as well as you are grateful for the way the gospel was received in Thessalonica.

Without ceasing (αδιαλειπτως — adialeiptōs). Late adverb for which see note on 1 Thessalonians 1:3 and for ευχαριστουμεν — eucharistoumen see note on 1 Thessalonians 1:2.

The word of the message (λογον ακοης — logon akoēs). Literally, the word of hearing, as in Sir. 42:1 and Hebrews 4:2 ο λογος της ακοης — ho logos tēs akoēs the word marked by hearing (genitive case), the word which you heard. Here with του τεου — tou theou (of God) added as a second descriptive genitive which Paul expands and justifies.

Ye received it so (παραλαβοντες — paralabontes) and accepted or welcomed it (εδεχαστε — edexasthe) so, not as the word of men (ου λογου αντρωπων — ou logou anthrōpōn), but as the word of God (αλλα λογον τεου — alla logon theou), as it is in truth (κατως αλητως εστιν — kathōs alēthōs estin). This last clause is literally, as it truly is. Paul had not a doubt that he was proclaiming God‘s message. Should any preacher preach his doubts if he has any? God‘s message can be found and Paul found it.

Worketh in you (ενεργειται εν υμιν — energeitai en humin). Perhaps middle voice of ενεργεω — energeō (εν εργον — energon work) late verb, not in ancient Greek or lxx, but in papyri and late writers (Polybius, etc.) and in N.T. only by Paul and James. If it is passive, as Milligan thinks, it means “is set in operation,” as Polybius has it. The idea then is that the word of God is set in operation in you that believe.

Imitators of the churches of God which are in Judea (μιμηται των εκκλησιων του τεου των ουσων εν τηι Ιουδαιαι — mimētai tōn ekklēsiōn tou theou tōn ousōn en tēi Ioudaiāi). On μιμηται — mimētai see note on 1 Thessalonians 1:6. “This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of Galatians 2, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve” (Lightfoot).

In Christ Jesus (εν Χριστωι Ιησου — en Christōi Iēsou). It takes this to make a Christian church of God. Note order here Christ Jesus as compared with Jesus Christ in 1 Thessalonians 1:1, 1 Thessalonians 1:3.

Ye also - even as they (και υμεισκαι αυτοι — kai humeiṡ̇kai autoi). Note και — kai twice (correlative use of και — kai).

Countrymen (συμπυλετων — sumphuletōn). Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it “was taken up by the native population, without whose Corinthians-operation it would have been powerless” (Lightfoot).

Own (ιδιων — idiōn) here has apparently a weakened force. Note υπο — hupo here with the ablative both with συμπυλετων — sumphuletōn and Ιουδαιων — Ioudaiōn after the intransitive επατετε — epathete (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.

Who both killed the Lord Jesus and the prophets (των και τον Κυριον αποκτειναντων Ιησουν και τους προπητας — tōn kai ton Kurion apokteinantōn Iēsoun kai tous prophētas). First aorist active participle of αποκτεινω — apokteinō Vivid justification of his praise of the churches in Judea. The Jews killed the prophets before the Lord Jesus who reminded them of their guilt (Matthew 23:29). Paul, as Peter (Acts 2:23), lays the guilt of the death of Christ on the Jews.

And drove us out (και ημας εκδιωχαντων — kai hēmās ekdiōxantōn). An old verb to drive out or banish, to chase out as if a wild beast. Only here in N.T. It is Paul‘s vivid description of the scene told in Acts 17:5. when the rabbis and the hoodlums from the agora chased him out of Thessalonica by the help of the politarchs.

Please not God (Τεωι μη αρεσκοντων — Theōi mē areskontōn). The rabbis and Jews thought that they were pleasing God by so doing as Paul did when he ravaged the young church in Jerusalem. But Paul knows better now.

And are contrary to all men (και πασιν αντρωποις εναντιων — kai pasin anthrōpois enantiōn). Dative case with the adjective εναντιων — enantiōn (old and common word, face to face, opposite). It seems like a bitter word about Paul‘s countrymen whom he really loved (Romans 9:1-5; Romans 10:1-6), but Paul knew only too well the middle wall of partition between Jew and Gentile as he shows in Ephesians 2 and which only the Cross of Christ can break down. Tacitus (Hist. V. 5) says that the Jews are adversus omnes alios hostile odium.

Forbidding us (κωλυοντων ημας — kōluontōn hēmās). Explanatory participle of the idea in εναντιων — enantiōn They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Acts 18:6.). They not simply oppose his work among the Jews, but also to the Gentiles (ετνεσι — ethnesi nations outside of the Abrahamic covenant as they understood it).

That they may be saved (ινα σωτωσιν — hina sōthōsin). Final use of ινα — hina with first aorist passive subjunctive of σωζω — sōzō old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope.

To fill up their sins alway (εις το αναπληρωσαι αυτων τας αμαρτιας παντοτε — eis to anaplērōsai autōn tas hamartias pantote). Another example of εις το — eis to and the infinitive as in 1 Thessalonians 2:12. It may either be God‘s conceived plan to allow the Jews to go on and fill up (αναπληρωσαι — anaplērōsai note ανα — ana fill up full, old verb) or it may be the natural result from the continual (παντοτε — pantote) sins of the Jews.

Is come (επτασεν — ephthasen). First aorist (timeless aorist) active indicative of πτανω — phthanō which no longer means to come before as in 1 Thessalonians 4:15 where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active επτακεν — ephthaken prophetic perfect of realization already. Frame translates it: “But the wrath has come upon them at last.” This is the most likely meaning of εις τελος — eis telos Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. Tristis exitus, Bengel calls it. Paul speaks out of a sad experience.

Being bereaved of you (απορπανιστεντες απ υμων — aporphanisthentes aph' humōn). First aorist passive participle of the rare compound verb (απορπανιζω — aporphanizō in Aeschylus, but nowhere else in N.T.). Literally, being orphaned from you (απ υμων — aph' humōn ablative case). Paul changes the figure again (τροπος — trophos or mother nurse in 1 Thessalonians 2:7, νηπιος — nēpios or babe in 1 Thessalonians 2:7, πατηρ — patēr or father in 1 Thessalonians 2:11) to orphan (ορπανος — orphanos). He refers to the period of separation from them, for a short season (προς καιρον ωρας — pros kairon hōras) for a season of an hour. This idiom only here in N.T., but προς καιρον — pros kairon in Luke 8:13 and προς ωραν — pros hōran in 2 Corinthians 7:8. But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate.

In presence, not in heart (προσωπωι ου καρδιαι — prosōpōi ou kardiāi). Locative case. Προσωπον — Prosōpon old word (προσ οπς — prosκαρδια — ops in front of the eye, face) for face, look, person. Literally, in face or person. His heart was with them, though they no longer saw his face. Heart, originally νους — kardia is the inner man, the seat of the affections and purposes, not always in contrast with intellect (περισσοτερως εσπουδασαμεν — nous). “Out of sight, not out of mind” (Rutherford).

Endeavoured the more exceedingly (σπουδαζω — perissoterōs espoudasamen). Ingressive aorist active indicative of σπουδη σπευδω — spoudazō old word to hasten (from περισσοτερως — spoudēπερισσον — speudō).

We became zealous. Comparative adverb το προσωπον υμων — perissoterōs from εν πολληι επιτυμιαι — perisson more abundantly than before being orphaned from you.

Your face (επιτυμια — to prosōpon humōn). Cf. his face above.

With great desire (επι — en pollēi epithumiāi).

In much longing (τυμος — epithumia from επιτυμεω — epi and thumos epithumeō to run after, to yearn after, whether good or bad).

Because (διοτι — dioti). As in 1 Thessalonians 2:8.

We would fain have come to you (ητελησαμεν ελτειν προς υμας — ēthelēsamen elthein pros humas). First aorist active indicative of τελω — thelō Literally, we desired to come to you. I Paul (εγω μεν Παυλος — egō men Paulos). Clear example of literary plural ητελεσαμεν — ēthelesamen with singular pronoun εγω — egō Paul uses his own name elsewhere also as in 2 Corinthians 10:1; Galatians 5:2; Colossians 1:23; Ephesians 3:1; Philemon 1:19.

Once and again (και απαχ και δις — kai hapax kai dis). Both once and twice as in Philemon 4:16. Old idiom in Plato.

And Satan hindered us (και ενεκοπσεν ημας ο Σατανας — kai enekopsen hēmas ho Satanas). Adversative use of και — kaî but or and yet. First aorist active indicative of ενκοπτω — enkoptō late word to cut in, to hinder. Milligan quotes papyrus example of third century, b.c. Verb used to cut in a road, to make a road impassable. So Paul charges Satan with cutting in on his path. Used by Paul in Acts 24:4; Galatians 5:7 and passive ενεκοπτομην — enekoptomēn in Romans 15:22; 1 Peter 3:7. This hindrance may have been illness, opposition of the Jews in Corinth, what not.

Crown of glorying (στεπανος καυχησεως — stephanos kauchēseōs). When a king or conqueror came on a visit he was given a chaplet of glorying. Paul is answering the insinuation that he did not really wish to come.

At his coming (εν τηι αυτου παρουσιαι — en tēi autou parousiāi). This word παρουσια — parousia is untechnical (just presence from παρειμι — pareimi) in 2 Thessalonians 2:9; 1 Corinthians 16:17; 2 Corinthians 7:6.; 2 Corinthians 10:10; Philemon 1:26; Philemon 2:12. But here (also 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23; 2 Thessalonians 2:1, 2 Thessalonians 2:8; 1 Corinthians 15:23) we have the technical sense of the second coming of Christ. Deissmann (Light from the Ancient East, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his “crown of coming.” The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes.