bring vengeance upon those making tribulation for them (1:3-10)

III. Prayer that Thessalonians might be counted worthy of God’s calling (1:11, 12)

IV. Apostasy and revealing of man of lawlessness precedes coming of Jehovah’s day (2:1-12)

A. Thessalonians should not get excited about messages to the effect that Jehovah’s day is here (2:1, 2)

B. Man of lawlessness described (2:3-12)

V. Admonition on proper conduct (2:13–3:15)

A. Stand firm in things taught (2:13-17)

B. Paul’s request to pray for him and fellow workers and his confidence that Thessalonians will do things ordered (3:1-5)

C. Work, not meddling in other people’s affairs (3:6-12)

D. Direction on handling cases of those not complying with apostle’s admonition (3:13-15)

VI. Concluding pronouncement of blessing; Paul’s greeting (3:16-18)

See the book “All Scripture Is Inspired of God and Beneficial,” pp. 227-231.

THESSALONICA

(Thes·sa·lo·niʹca).

The principal seaport of Macedonia where Paul established a Christian congregation about the year 50 C.E.; now the city is called Salonika. Originally, a nearby town named Therme, meaning “hot spring,” was one of the some twenty-six towns destroyed by Cassander, who then built Thessalonica in 316 or 315 B.C.E. He named it after his wife, the sister of Alexander the Great. This new city was situated on the W side of the Chalcidice Peninsula, on the Thermaic Gulf (now called the Gulf of Salonika), at the junction between the road running N to the Danube and the main road (the paved Via Egnatia built by the Romans) that extended for hundreds of miles across Macedonia to the Adriatic Sea.

Macedonia was divided into four districts before the middle of the second century B.C.E., with Thessalonica the capital of the second. A few years later when Macedonia became a Roman province, Thessalonica was made the administrative seat of its provincial government. So, when the apostle Paul and Silas arrived there, some seventy-five miles (121 kilometers) W of Philippi, they found it to be a thriving metropolis of quite some importance.

For three sabbaths Paul preached in Thessalonica’s synagogue, and as a result some Jews and a great multitude of Greek proselytes became believers and associated themselves with Paul and Silas, and among them were “not a few of the principal women.” (Acts 17:1-4) How long Paul remained there is not disclosed, though it was long enough for him and his companion to get work toward their own support. Thereby Paul, although he had the authority, as an apostle, to receive material help from those to whom he ministered spiritual things, set the example that ‘one should eat food he himself earns.’ (1 Cor. 9:4-18; 1 Thess. 2:9; 2 Thess. 3:7-12) This was probably done partly because of the tendency toward idleness that some there had. During his stay there Paul received from the brothers in Philippi two different gifts supplying things he needed.—Phil. 4:16.

In time those Thessalonian Jews that rejected Paul’s message rounded up a mob of idlers from the marketplace and assaulted the house of Jason where Paul was staying. But when they learned that the object of their search was not there, they dragged Jason and other believers off to the city rulers, that is, the “politarchs,” according to the literal Greek. (Acts 17:5-9; Kingdom Interlinear Translation) It is of special interest that inscriptions from that period have been found in and about Thessalonica that refer to certain of their local officials as politarchs, a title not found in use elsewhere.

For safety’s sake, Paul and Silas were sent away at night to Beroea by the Thessalonian brothers. There Paul found the Beroeans ‘more noble-minded than those in Thessalonica, in that they not only received the word with great eagerness but also carefully examined the Scriptures daily as to whether what the apostle said was so.’ Soon, however, trouble developed when opposing Jews arrived from Thessalonica and stirred up a mob, making it again necessary for Paul to slip away secretly.—Acts 17:10-15.

In less than a year after leaving Thessalonica, Paul, by now down in Corinth, wrote his first letter to the Thessalonians. He had sent Timothy to comfort and encourage them and had received Timothy’s good report. In the letter he commended them for their fine example “to all the believers in Macedonia and in Achaia,” and urged them not to be discouraged because of the persecution. (1 Thess. 1:1-8; 3:1-13; 4:1) This letter, it appears, enjoys the distinction of being the first of Paul’s canonical writings and, with the probable exception of Matthew’s Gospel, the first book of the Christian Greek Scriptures to be put into writing. Shortly thereafter Paul wrote a second letter to the Thessalonians, that they might not be turned aside by false teachers.—2 Thess. 1:1; 2:1-3.

Over the years Paul no doubt revisited Thessalonica on occasions when passing through Macedonia in the course of his travels. (Acts 20:1-3; 1 Tim. 1:3) And certain Thessalonians who are mentioned by name, Aristarchus and Secundus, were traveling companions of Paul. (Acts 20:4; 27:2) Demas, who forsook Paul in Rome went to Thessalonica, possibly his hometown.—2 Tim. 4:10.

THETA

[Θ, θ].

The eighth letter of the Greek alphabet, corresponding generally to the sound of “th” in the English “thin.”

Theʹta has a numerical value of nine when written with an acute accent (θ΄), and 9,000, with the subscript (,θ).

THEUDAS

(Theuʹdas) [possibly a contraction for gift of God].

A rebel who started an insurrection with a following of about four hundred men sometime before 6 C.E. By using this Theudas as his first example of a movement that caused no more trouble after its leader was put to death, the Pharisee Gamaliel persuaded the Sanhedrin not to bother the youthful Christian congregation so soon after Jesus’ death.—Acts 5:34-40.

THIEF

One who deliberately takes that which belongs to another without permission, especially one who practices fraud and deception or who steals secretly. The ways of thieves were much the same in the past as today. They came to steal usually at night (Job 24:14; Jer. 49:9; Matt. 24:43; Luke 12:39; John 10:10; 1 Thess. 5:2-5; 2 Pet. 3:10; Rev. 3:3; 16:15), and one of their common entrances was through a window. (Joel 2:9) On the other hand, robbers and highwaymen lay in wait and fell upon their victims in lonely areas, where it was virtually impossible to get help. Often they did not hesitate to use violence or to threaten and endanger the lives of those whose valuables they seized.—Judg. 9:25; Luke 10:30, 36; 2 Cor. 11:26.

The original-language terms rendered “rob” and “robber” can also refer to withholding from another what is rightfully his, or getting things from others by fraudulent means or by appropriating to one’s own use that which one was obligated to give to others. By failing to pay tithes for the support of true worship at the temple, the Jews of Malachi’s time were ‘robbing God.’ (Mal. 3:8, 9) Proverbs 28:24 speaks of one robbing his father or his mother, evidently meaning depriving his parents in some way of what was rightfully theirs. Jesus Christ condemned the money changers for having made the temple into a “cave of robbers.” This suggests that the money changers were charging exorbitant fees for their services.—Matt. 21:12, 13.

In his second letter to the Corinthians, the apostle Paul wrote: “Other congregations I robbed by accepting provisions in order to minister to you.” (2 Cor. 11:8) There was nothing fraudulent about Paul’s receiving provisions from others. But evidently he spoke as though he had robbed those congregations in the sense of having used what he had received from them to supply his needs while laboring, not with them, but in behalf of the Corinthians.

In some cases ‘stealing’ may refer to the justified act of taking what one has a right to take, the emphasis being on the stealthy manner in which the act is executed. For example, Israelites ‘stole’ the body of Saul from the public square of Beth-shan. (2 Sam. 21:12) The aunt of young Jehoash saved his life by ‘stealing him away from among his brothers,’ who were killed by wicked Athaliah.—2 Ki 11:1, 2; 2 Chron. 22:11.

CONDEMNED BY GOD

Most of the Biblical references to stealing, however, pertain to the unlawful taking of what belongs to someone else. Jehovah’s law to Israel explicitly stated: “You must not steal.” (Ex. 20:15; Lev. 19:11, 13; Deut. 5:19; Matt. 19:18) A thief had to make twofold, fourfold or as much as fivefold compensation, depending upon what the Law outlined. If he could not do so, he was sold into slavery, evidently regaining his freedom upon making full compensation. (Ex. 22:1-12) In addition to making compensation, the disgraced thief (Jer. 2:26) was to bring a guilt offering and have the priest make atonement for his sins.—Lev. 6:2-7.

Eventually the nation of Israel came to disregard these laws and, as a consequence, Jehovah allowed robbers and thieves from within and without to plague the nation. (Deut. 28:29, 31; Ezek. 7:22) Fraudulent practices, especially the oppression of poor and needy persons, became common.—Isa. 1:23; 3:14; Jer. 7:9-11; 21:12; 22:3; Ezek. 22:29; Mic. 2:2.

While the thief who steals for hunger’s sake may not be as reprehensible as one who, like Achan and Judas Iscariot, steals out of greed and because of a bad heart (Josh. 7:11, 20, 21; Prov. 6:30; Matt. 15:19; John 12:4-6), those desiring God’s approval cannot be guilty of thievery. (Isa. 61:8; Rom. 2:21) Although Christians are not under the Mosaic law, they are under command to love their fellowman. “Love does not work evil to one’s neighbor”; therefore, thievery has no place among Christians. (Rom. 13:9, 10; Matt. 22:39; Jas. 2:8) Any thief wanting to live under God’s kingdom rule must repent of his former course of conduct and learn to do hard work for a living. (1 Cor. 6:10; Eph. 4:28; 1 Pet. 4:15) And the genuinely repentant ex-thief can rest assured of Jehovah’s forgiveness.—Ezek. 33:14-16.

THIGH

[Heb., ya·rekhʹ; Gr., me·rosʹ].

That part of the leg that extends from the hip to the knee. Since it is on a person’s side, the Hebrew word also may refer to the side of something, as the “side” of the tabernacle, or of an altar.—Ex. 40:24; 2 Ki. 16:14.

The sword was worn at the side, on the thigh. (Ex. 32:27; Judg. 3:16, 21; Song of Sol. 3:8; Ps. 45:3) In Revelation 19:11-21, Christ Jesus is portrayed as riding a white war mount into the battle against the “wild beast” and the kings of the earth with their armies. His title “King of kings and Lord of lords” is plainly announced in writing on his outer garment at the thigh, where usually the sword of authority is worn.

The drawers of the priests in Israel extended from the hips and to the thighs, that is, to where the thighs ended, so that their nakedness was well covered when they served at the sanctuary and Jehovah’s altar. Otherwise, they would die.—Ex. 28:42, 43.

When swearing an oath, a custom occasionally followed was for the swearer to put his hand under the thigh of the person to whom it was sworn. (Gen. 24:2-4, 9; 47:29-31) As to the significance of this, see ATTITUDES AND GESTURES (Swearing). The practice of slapping the thigh denoted grief, sorrow or remorse.—Jer. 31:19; Ezek. 21:12.

The thigh being in the general area of the body in which the reproductive organs are located, offspring are said to ‘issue out of the upper thigh.’ (Gen. 46:26; Ex. 1:5; Judg. 8:30) In the case of the trial of a woman suspected by her husband of secret adultery, the word is used euphemistically for the procreative organs.—Num. 5:21-27.

THINKING ABILITY

The Hebrew term (m^ezim·mahʹ) that conveys the thought of “thinking ability” or “idea” has been defined as “purpose, discretion, device.” M^ezim·mahʹ is used to designate the purposeful ‘ideas’ of Jehovah God or of his “heart” (Job 42:2; Jer. 23:20; 30:24; 51:11), “thinking ability” or wise and thoughtful consideration based on a thorough knowledge of a thing (Prov. 5:2; 8:12), or the schemes, devices and foolish ideas of wicked men.—Ps. 10:2, 4; 21:11; 37:7; 139:19, 20; Prov. 12:2; 24:8; Jer. 11:15.

One of the aims of the proverbs is to give to a young man knowledge and thinking ability. (Prov. 1:1-4) The information contained in the proverbs enables an individual to formulate wholesome thoughts and ideas that can give purposeful direction to his life. Thinking ability safeguards him from following a wrong course and associating with those who would influence him toward bad, as it helps him to see what such action would lead to. This results in blessing for the individual. Wisdom and thinking ability safeguard him from engaging in activities leading to calamity and thus prove to be life to his soul. He enjoys security, not needing to fear that justice might catch up with him for having become guilty of wrongdoing.—Prov. 3:21-25.

However, the one who truly exercises thinking ability may also become an object of hatred. This could be the thought expressed at Proverbs 14:17: “The man of thinking abilities is hated.” Often persons who are not thinkers themselves look unfavorably upon those who utilize their mental faculties. Also, in principle, those who exercise their minds in doing God’s will are hated. As Jesus Christ said: “Because you are no part of the world, but I have chosen you out of the world, on this account the world hates you.” (John 15:19) Of course, the original-language term for “thinking abilities” at Proverbs 14:17 can embrace malicious thinking. Therefore, the text may also mean that a man who devises evil is hated, and some translations read accordingly: “And a man of wicked devices is hated.”—JP, Ro.

THISTLE

Any of a variety of plants having prickly, irregular-edged leaves, tough stems, and bearing round or cylindrical heads that produce soft and silky purple, yellow or white flowers. Adam, and later his descendants, had to contend with troublesome thistles when cultivating the cursed ground. (Gen. 3:17, 18) Since their seeds are scattered by the wind, thistles readily gain a foothold in neglected and desolated areas. (See Hosea 10:8.) Jesus Christ referred to thistles in illustrating that people, just like plants, are recognized by their fruits. (Matt. 7:16) In Palestine it is not uncommon to see a number of star thistles being driven along as a rolling mass by fall winds, a feature perhaps alluded to at Psalm 83:13 and Isaiah 17:13.

THOMAS

(Thomʹas) [twin].

This apostle of Jesus Christ was called “The Twin.” (Matt. 10:3; Mark 3:18; Luke 6:15; John 11:16) He appears to have been somewhat impetuous in expressing his feelings or in voicing his doubts. However, upon having his doubts removed, Thomas did not hesitate to make acknowledgment of his belief.

When Jesus proposed returning to Judea that he might awaken Lazarus from death, Thomas declared: