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

1:2 {From God the Father and the Lord Jesus Christ} (apo theou patros kai Kuriou Iēsou Christou). These words are not genuine in 1Th 1:1, but are here and they appear in all the other Pauline Epistles. Note absence of article both after en and apo, though both God and Lord Jesus Christ are definite. In both cases Jesus Christ is put on a par with God, though not identical. See on ¯1Th 1:1 for discussion of words, but note difference between en, in the sphere of, by the power of, and apo, from, as the fountain head and source of grace and peace.

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

1:4 {So that} (hōste). Another example of hōste and the infinitive (enkauchāsthai) for result as in 1Th 1:7 which see.
{We ourselves} (autous hēmas). Accusative of general reference with the infinitive, but not merely hēmās (or heautous), perhaps in contrast with en humin (in you), as much as to say, "so that we ourselves, contrary to your expectations, are boasting" (Frame). Enkauchaomai occurs here alone in N.T., but is found in the LXX and in "Aesop's Fables", proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2Co 8:1-15) after having first boasted to the Macedonians about the Corinthians (2Co 9:1-5). There were other churches in Achaia besides Corinth (2Co 1:1).
{For} (huper). Over, about, like peri (1Th 1:2).
{In all your persecutions} (en pasin tois diōgmois humōn). Their patience and faith had already attracted Paul's attention (1Th 1:3) and their tribulations thlipsesin (1Th 1:6). Here Paul adds the more specific term diōgmos, old word from diōkō, to chase, to pursue, a word used by Paul of his treatment in Corinth (2Co 12:10).
{Which ye endure} (hais anechesthe). B here reads enechesthe, to be entangled in, to be held in as in Ga 5:1, but anechesthe is probably correct and the hais is probably attracted to locative case of thlipsesin from the ablative hōn after anechesthe, {from which ye hold yourselves back} (cf. Col 3:13).

1:5 {A manifest token of the righteous judgment of God} (endeigma tēs dikaias kriseōs tou theou). Old word from endeiknumi, to point out, result reached (-ma), a thing proved. It is either in the accusative of general reference in apposition with the preceding clause as in Ro 8:3; 12:1, or in the nominative absolute when ho estin, if supplied, would explain it as in Php 1:28. This righteous judgment is future and final (verses 6-10).
{To the end that you may be counted worthy} (eis to kataxiōthēnai humas). Another example of eis to for purpose with first aorist passive infinitive from kataxioō, old verb, with accusative of general reference humas and followed by the genitive tēs basileias (kingdom of God). See 1Th 2:12 for {kingdom of God}.
{For which ye also suffer} (huper hēs kai paschete). Ye {also} as well as we and the present tense means that it is still going on.

1:6 {If so be that it is a righteous thing with God} (eiper dikaion para theōi). Condition of first class, determined as fulfilled, assumed as true, but with eiper (if on the whole, provided that) as in Ro 8:9,17, and with no copula expressed. A righteous thing "with God" means by the side of God (para theōi) and so from God's standpoint. This is as near to the idea of absolute right as it is possible to attain. Note the phrase in verse 5.
{To recompense affliction to them that afflict you} (antapodounai tois thlibousin hēmās thlipsin). Second aorist active infinitive of double compound ant-apodidōmi, old verb, either in good sense as in 1Th 3:9 or in bad sense as here. Paul is certain of this principle, though he puts it conditionally.

1:7 {Rest with us} (anesin meth' hēmōn). Let up, release. Old word from aniēmi, from troubles here (2Co 2:13; 7:5; 8:13), and hereafter as in this verse. Vivid word. They shared suffering with Paul (verse 5) and so they will share (meth') the {rest}.
{At the revelation of the Lord Jesus} (en tēi apokalupsei tou Kuriou Iēsou). Here the Parousia (1Th 2:19; 3:13; 5:23) is pictured as a {Revelation} (Un-veiling, apo-kalupsis) of the Messiah as in 1Co 1:7, 1Pe 1:7,13 (cf. Lu 17:30). At this Unveiling of the Messiah there will come the {recompense} (verse 6) to the persecutors and the {rest} from the persecutions. This Revelation will be {from heaven} (ap' ouranou) as to place and {with the angels of his power} (met' aggelōn dunameōs autou) as the retinue and {in flaming fire} (en puri phlogos, in a fire of flame, fire characterized by flame). In Ac 7:30 the text is {flame of fire} where puros is genitive (like Isa 66:15) rather than phlogos as here (Ex 3:2).

1:8 {Rendering} (didontos). Genitive of present active participle of didōmi, to give, agreeing with Iēsou. {Vengeance} (ekdikēsin). Late word from ekdikeō, to vindicate, in Polybius and LXX.
{To them that know not God} (tois mē eidosin theon). Dative plural of perfect active participle eidōs. Apparently chiefly Gentiles in mind (1Th 4:3; Ga 4:8; Ro 1:28; Eph 2:12), though Jews are also guilty of wilful ignorance of God (Ro 2:14).
{And to them that obey not the gospel of our Lord Jesus} (kai tois mē hupakouousin tōi euaggeliōi tou kuriou hēmōn Iēsou). Repetition of the article looks like another class and so Jews (Ro 10:16). Both Jews as instigators and Gentiles as officials (politarchs) were involved in the persecution in Thessalonica (Ac 17:5-9; 2Th 1:6). Note the use of "gospel" here as in Mr 1:15 "believe in the gospel."

1:9 {Who} (hoitines). Qualitative use, such as. Vanishing in papyri though surviving in Paul (1Co 3:17; Ro 1:25; Ga 4:26; Php 4:3).
{Shall suffer punishment} (dikēn tisousin). Future active of old verb tinō, to pay penalty (dikēn, right, justice), here only in N.T., but apotinō once also to repay Phm 1:19. In the papyri dikē is used for a case or process in law. This is the regular phrase in classic writers for paying the penalty.
{Eternal destruction} (olethron aiōnion). Accusative case in apposition with dikēn (penalty). This phrase does not appear elsewhere in the N.T., but is in IV Macc. 10:15 ton aiōnion tou turannou olethron the eternal destruction of the tyrant (Antiochus Epiphanes). Destruction (cf. 1Th 5:3) does not mean here annihilation, but, as Paul proceeds to show, separation {from the face of the Lord} (apo prosōpou tou kuriou) and from the {glory of his might} (kai apo tēs doxēs tēs ischuos autou), an eternity of woe such as befell Antiochus Epiphanes. Aiōnios in itself only means age-long and papyri and inscriptions give it in the weakened sense of a Caesar's life (Milligan), but Paul means by age-long {the coming age} in contrast with {this age}, as {eternal} as the New Testament knows how to make it. See on ¯Mt 25:46 for use of aiōnios both with zōēn, life, and kolasin, punishment.

1:10 {When he shall come} (hotan elthēi). Second aorist active subjunctive with hotan, future and indefinite temporal clause (Robertson, "Grammar", pp. 971ff.) coincident with en tēi apokalupsei in verse 7.
{To be glorified} (endoxasthēnai). First aorist passive infinitive (purpose) of endoxazō, late verb, in N.T. only here and verse 12, in LXX and papyri.
{In his saints} (en tois hagiois autou). The sphere in which Christ will find his glory at the Revelation.
{And to be marvelled at} (kai thaumasthēnai). First aorist passive infinitive (purpose), common verb thaumazō.
{That believed} (tois pisteusasin). Why aorist active participle instead of present active pisteuousin (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1Th 1:6ff.; 2:13f.). The parenthetical clause, though difficult, falls in with this idea: {Because our testimony unto you was believed} (hoti episteuthē to marturion hēmōn eph' humas). Moffatt calls it an anti-climax. {On that day} (en tēi hēmerāi ekeinēi). The day of Christ's coming (2Ti 1:12,18; 4:8).

1:11 {To which end} (eis ho). So Col 1:29. Probably purpose with reference to the contents of verses 5-10. We have had the Thanksgiving (verses 3-10) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (verses 11-12) that God will fulfil all their hopes and endeavours. Paul and his colleagues can still pray for them though no longer with them (Moffatt).
{That} (hina). Common after proseuchomai (Col 4:3; Eph 1:17; Php 1:9) when the content of the prayer blends with the purpose (purport and purpose).
{Count you worthy} (humas axiōsēi). Causative verb (aorist active subjunctive) like kataxioō in verse 5 with genitive.
{Of your calling} (tēs klēseōs). Klēsis can apply to the beginning as in 1Co 1:26; Ro 11:29, but it can also apply to the final issue as in Php 3:14; Heb 3:1. Both ideas may be here. It is God's calling of the Thessalonians.
{And fulfil every desire of goodness} (kai plērōsēi pasan eudokian agathōsunēs). "Whom he counts worthy he first makes worthy" (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Ro 8:29f.). But God will see it through and so Paul prays to God. Eudokia (cf. Lu 2:14) is more than mere desire, rather good pleasure, God's purpose of goodness, not in ancient Greek, only in LXX and N.T. Agathōsunē like a dozen other words in -sunē occurs only in late Greek. This word occurs only in LXX, N.T., writings based on them. It is made from agathos, good, akin to agamai, to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer.
{Work of faith} (ergon pisteōs). The same phrase in 1Th 1:3. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith.
{With power} (en dunamei). In power. Connect with plērōsēi (fulfil), God's power (Ro 1:29; Col 1:4) in Christ (1Co 1:24) through the Holy Spirit (1Th 1:5).

1:12 {That} (hopōs). Rare with Paul compared with hina (1Co 1:29; 2Co 8:14). Perhaps here for variety (dependent on hina clause in verse 11).
{The name} (to onoma). The Old Testament (LXX) uses onoma embodying the revealed character of Jehovah. So here the {Name} of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of onoma for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of onoma for person as in O.T. and Ac 1:15 (Deissmann, "Bible Studies", pp. 196ff.).
{In you, and ye in him} (en humin, kai humeis en autōi). This reciprocal glorying is Pauline, but it is also like Christ's figure of the vine and the branches in Joh 15:1-11.
{According to the grace} (kata tēn charin). Not merely standard, but also aim (Robertson, "Grammar", p. 609).
{Of our God and the Lord Jesus Christ} (tou theou hēmōn kai kuriou Iēsou Christou). Here strict syntax requires, since there is only one article with theou and kuriou that one person be meant, Jesus Christ, as is certainly true in Tit 2:13; 2Pe 1:1 (Robertson, "Grammar", p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that Kurios is often employed as a proper name without the article, a thing not true of sōtēr in Tit 2:13; 2Pe 1:1. So in Eph 5:5 en tēi basileiāi tou Christou kai theou the natural meaning is {in the Kingdom of Christ and God} regarded as one, but here again theos, like Kurios, often occurs as a proper name without the article. So it has to be admitted that here Paul may mean "according to the grace of our God and the Lord Jesus Christ," though he may also mean "according to the grace of our God and Lord, Jesus Christ."