KJV: The salutation of Paul with mine own hand, which is the token in every epistle: so I write.
YLT: The salutation by the hand of me, Paul, which is a sign in every letter; thus I write;
Darby: The salutation by the hand of me, Paul, which is the mark in every letter; so I write.
ASV: The salutation of me Paul with mine own hand, which is the token in every epistle: so I write.
| ἀσπασμὸς | greeting |
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Parse: Noun, Nominative Masculine Singular Root: ἀσπασμός Sense: a salutation, either oral or written. |
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| τῇ | - |
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Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἐμῇ | in my own |
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Parse: Personal / Possessive Pronoun, Dative Feminine 1st Person Singular Root: ἐμός Sense: my, mine, etc. |
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| χειρὶ | hand |
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Parse: Noun, Dative Feminine Singular Root: χείρ Sense: by the help or agency of any one, by means of any one. |
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| Παύλου | Paul |
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Parse: Noun, Genitive Masculine Singular Root: Παῦλος Sense: Paul was the most famous of the apostles and wrote a good part of the NT, the 4 Pauline epistles. |
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| σημεῖον | [my] sign |
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Parse: Noun, Nominative Neuter Singular Root: σημεῖον Sense: a sign, mark, token. |
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| πάσῃ | every |
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Parse: Adjective, Dative Feminine Singular Root: πᾶς Sense: individually. |
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| ἐπιστολῇ | letter |
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Parse: Noun, Dative Feminine Singular Root: ἐπιστολή Sense: a letter, epistle. |
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| οὕτως | In this manner |
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Parse: Adverb Root: οὕτως Sense: in this manner, thus, so. |
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| γράφω | I write |
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Parse: Verb, Present Indicative Active, 1st Person Singular Root: γράφω Sense: to write, with reference to the form of the letters. |
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Greek Commentary for 2 Thessalonians 3:17
Instrumental case χειρι cheiri Note genitive Παυλου Paulou in apposition with possessive idea in the possessive pronoun εμηι emēi Paul had dictated the letter, but now wrote the salutation in his hand. [source]
Mark (2 Thessalonians 3:14) and proof of the genuineness of each epistle, Paul‘s signature. Already there were spurious forgeries (2 Thessalonians 2:2). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found! [source]
Rev. properly, “the salutation of me Paul.” The genitive of me is contained, according to a familiar Greek idiom, in the possessive pronoun my. Paul had apparently been employing an amanuensis. [source]
Comp. 1 Corinthians 16:21; Colossians 4:18. [source]
Reverse Greek Commentary Search for 2 Thessalonians 3:17
The amanuensis to whom Paul dictated the letter. See note on 2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18. [source]
Literally, “With the hand of me Paul.” The genitive Παυλου Paulou is in apposition with the possessive pronoun εμηι emēi which is in the instrumental case just as in 2 Thessalonians 3:17, the sign in every Epistle. He dictated, but signed at the end. If we only had that signature on that scrap of paper. [source]
This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From 2 Thessalonians 3:17 it appears that Paul wrote the greeting or benediction with his own hand. We know from Romans 15:19 that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Acts 20:1-3) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work.sa120 [source]
Paul now takes the pen from the amanuensis (cf. Romans 16:22) and writes the rest of the Epistle (Galatians 6:11-18) himself instead of the mere farewell greeting (2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18). But what does he mean by “with how large letters”? Certainly not “how large a letter.” It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (St. Paul, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (Documents, p. 24; Vocabulary, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature. [source]
More precisely, “with the hand of me Paul.” The genitive Παυλου Paulou is in apposition with the idea in the possessive pronoun εμηι emēi which is itself in the instrumental case agreeing with χειρι cheiri So also 2 Thessalonians 3:17; 1 Corinthians 16:21. [source]
N.T.oRev. stronger and more literal, I adjure. oClass. This strong appeal may perhaps be explained by a suspicion on Paul's part that a wrong use might be made of his name and authority (see 2 Thessalonians 2:2), so that it was important that his views should be made known to all. Lightfoot refers to 2 Thessalonians 3:17, as showing a similar feeling in his anxiety to authenticate his letter. [source]
The dative case in address. Note absence of the article with Τεσσαλονικεων Thessalonikeōn because a proper name and so definite without it. This is the common use of εκκλησια ekklēsia for a local body (church). The word originally meant “assembly” as in Acts 19:39, but it came to mean an organization for worship whether assembled or unassembled (cf. Acts 8:3). The only superscription in the oldest Greek manuscripts (Aleph B A) is Προς Τεσσαλονικεις Α Pros Thessalonikeis A (To the Thessalonians First). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2 Thessalonians 3:17) against all spurious claimants (2 Thessalonians 2:2). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! In God the Father and the Lord Jesus Christ (εν τεωι πατρι και κυριωι ησου Χριστωι en theōi patri kai kuriōi Jēsou Christōi). This church is grounded in (εν en with the locative case) and exists in the sphere and power of God the Father and the Lord Jesus Christ. No article in the Greek, for both τεωι πατρι theōi patri and κυριωι ησου Χριστωι kuriōi Jēsou Christōi are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, “Lord Jesus Christ,” with all the theological content of each word. The name “Jesus” (Saviour, Matthew 1:21) he knew, as the “Jesus of history,” the personal name of the Man of Galilee, whom he had once persecuted (Acts 9:5), but whom he at once, after his conversion, proclaimed to be “the Messiah,” This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts 13:23) Paul proved that God fulfilled his promise to Israel by raising up “Jesus as Saviour” Now Paul follows the Christian custom by adding Χριστος Christos (verbal from χριω chriō to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say “Christ Jesus” (Colossians 1:1). And he dares also to apply κυριος kurios (Lord) to “Jesus Christ,” the word appropriated by Claudius (Dominus, Κυριος Kurios) and other emperors in the emperor-worship, and also common in the Septuagint for God as in Psalm 32:1. (quoted by Paul in Romans 4:8). Paul uses Κυριος Kurios of God (1 Corinthians 3:5) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in Romans 4:8. And here he places “the Lord Jesus Christ” in the same category and on the same plane with “God the father.” There will be growth in Paul‘s Christology and he will never attain all the knowledge of Christ for which he longs (Philemon 3:10-12), but it is patent that here in his first Epistle there is no “reduced Christ” for Paul. He took Jesus as “Lord” when he surrendered to Jesus on the Damascus Road: “And I said, What shall I do, Lord? And the Lord said to me” (Acts 22:10). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. Grace to you and peace (χαρις υμιν και ειρηνη charis humin kai eirēnē). These words, common in Paul‘s Epistles, bear “the stamp of Paul‘s experience” (Milligan). They are not commonplace salutations, but the old words “deepened and spiritualised” (Frame). The infinitive (χαιρειν chairein) so common in the papyri letters and seen in the New Testament also (Acts 15:23; Acts 23:26; James 1:1) here gives place to χαρις charis one of the great words of the New Testament (cf. John 1:16.) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul‘s messages than this word χαρις charis (from χαιρω chairō rejoice) from which χαριζομαι charizomai comes. Peace This introduction is brief, but rich and gracious and pitches the letter at once on a high plane. [source]
First aorist active indicative of old verb ατακτεω atakteō to be out of ranks of soldiers. Specific denial on Paul‘s part in contrast to 2 Thessalonians 3:6, 2 Thessalonians 3:17. [source]
Instrumental case and a note of hand that can be collected. See note on 2 Thessalonians 3:17; 1 Corinthians 16:21; Colossians 4:18. I will repay it (εγω αποτισω egō apotisō). Future active indicative of αποτινω apotinō (αποτιω apotiō) to pay back, to pay off. The more usual word was αποδωσω apodōsō This is Paul‘s promissory note. Deissmann (Light, etc., p. 331) notes how many of the papyri are concerning debts. That I say not Neat idiom as in 2 Corinthians 9:4, delicately reminding Philemon that Paul had led him also to Christ. Thou owest to me even thine own self besides (και σεαυτον μοι προσοπειλεις kai seauton moi prosopheileis). Old verb, only here in N.T., Paul using the verb οπειλω opheilō of Philemon 1:18 with προς pros added. He used every available argument to bring Philemon to see the higher ground of brotherhood in Christ about Onesimus. [source]
Probably this postscript (1 Peter 5:12-14) is in Peter‘s own handwriting, as Paul did (2 Thessalonians 3:17.; Galatians 6:11-18). If so, Silvanus (Silas) was the amanuensis and the bearer of the Epistle. [source]