2Th_3:3. Instead of the Receptus
ὁ
κύριος
, A D* F G 71, Vulg. It. Copt. Arm. in marg. and some Latin Fathers have
ὁ
Θεός
. Accepted by Lachm. But
πιστὸς
δέ
ἐστιν
ὁ
κύριος
does not elsewhere occur, whilst
πιστὸς
ὁ
Θεός
is a usual form. Comp. 1Co_1:9; 1Co_10:13; 2Co_1:13. Therefore the former might have been corrected according to the latter.
ὁ
κύριος
is attested by B (e sil.) D*** E K L
à
, almost all min., most versions, many Greek Fathers, and Hier.—2Th_3:5.
τὴν
ὑπομονήν
] The Elz. reads
ὑπομονήν
. Against all uncial MSS. (also
à
), most min., and many Greek Fathers.—2Th_3:6. Instead of
παρέλαβον
(D** D*** E K L
à
*** 23, 31, al., pl. edd. Aeth. Syr. p. Slav. Vulg. Clar. Germ. Bas. [alicubi] al., Cypr. [ter] Lucif. Aug. Ambrosiast. ed. Pelag. received by Matth. and Scholz, preferred also by Reiche), Elz. reads
παρέλαβε
(very weakly attested, namely, only by 3, 49, 57, 71, Syr.); Lachm. reads
παρελάβετε
(after B F G 43, al., Copt. Arm. Antonius, Theodoret [sem.], Ambrosiast. ed. Auct. de sing. cler.); Griesbach, Tisch. and Alford read
παρελάβοσαν
(after A
à
* Bas.; D* has for it the simple verb
ἐλάβοσαν
).
παρέλαβε
and
παρελάβετε
are corrections, and not so well attested as the third person plural. But the Alexandrian form
παρελάβοσαν
merits the preference before
παρέλαβον
, as the less usual form in the N. T., which on that account might easily have led to an alteration.—2Th_3:8. Instead of the Receptus
νύκτα
καὶ
ἡμέραν
, B F G
à
17, al., Chrys. ms. Damasc. (sem.) have
νυκτὸς
καὶ
ἡμέρας
. Received by Lachm. Against the preponderating authority of A D E K L, the great majority of min., and many Fathers, and the probable conformity to 1Th_2:9; 1Th_3:10.—2Th_3:12. Elz. Tisch. 2 read
διὰ
τοῦ
κυρίου
ἡμῶν
ʼΙησοῦ
Χριστοῦ
. Lachm. Tisch. 1 and 7, and Alford read
ἐν
κυρίῳ
ʼΙησοῦ
Χριστῷ
. The latter is required by A B D* E* F G
à
* 17, 31, al., Vulg. It. Goth. Copt, al., Damasc. (sem.) Ambrosiast. Aug. Pel—2Th_3:13. Elz. reads
μὴ
ἐκκακήσητε
. Instead of this, Lachm. Schott, Tisch. and Alford have preferred
μὴ
ἐγκακήσητε
, after A B D*
à
(Tisch. 7:
μὴ
ἐνκακήσητε
). But the latter is a probable correction, as the writing
ἐκκακεῖν
, instead of
ἐγκακεῖν
, never elsewhere occurs with certainty in the N. T., and is authenticated by the Fathers. Comp. Meyer on 2Co_4:1.—2Th_3:16. Elz. Tisch. 2 and 7 read
τρόπῳ
. Lachm. and Tisch. 1 read
τόπῳ
, after A* D* F G, 17, 49, Vulg. It. Goth. Chrys. Ambrosiast. Pel. Commended to attention by Griesb.; already preferred by Piscator, Beza, and Grotius. But
τρόπῳ
(attested by A** B [e sil.] D*** E K L
à
, almost all min. Syr. utr. Copt. al. m. Theodoret, Damasc. al.) decidedly merits the preference on account of the sense, and might, on account of the more frequent form
ἐν
παντὶ
τόπῳ
(1Co_1:2; 2Co_2:14; 1Ti_2:8), be easily transformed into
τόπῳ
. Also Bouman (Chartae theologicae, lib. I. p. 67) considers
τρόπῳ
as the original; but then he advances the following supposition for the origin of the false reading
τόπῳ
: “Proxime cum praecessisset
διὰ
παντός
omni tempore, dictionis elegantiam ac concinnitatem hoc requirere putarunt librarii, ut nihil potius adjiceretur quam
ἐν
παντὶ
τόπῳ
omni loco; quippe qui temporis ac spatii notiones frequentissime conjungi, pro sua scilicet sapientia, optime novissent.”
