This third petition is more closely linked with the second (v. 12) than the second is with the first (v. 11). The semantic relation between verses 12 and 13 is one of means and purpose (Revised Standard Version “so that he may establish”), while the relation between verses 11 and 12 is additive (or possibly contrastive). Good News Translation (cf. Translator’s New Testament Bible en français courant) makes this relation one of means and result: In this way he will strengthen you. Many translations begin a new sentence here, either without (New English Bible Le Nouveau Testament. Version Synodale) or with (Knox Jerusalem Bible Good News Translation Bible de Jérusalem) an indication of the link with verse 12. Some translators transfer the idea of purpose to a later point in the sentence, where it is indeed also implied and should be made explicit. Revised Standard Version‘s literal translation “establish your hearts unblamable” lacks clarity and therefore impact. Jerusalem Bible has “may the Lord so” (manner, “in such a way”) “confirm your hearts … that you may” (purpose) “be blameless…” (cf. Bible de Jérusalem Traduction œcuménique de la Bible). Barclay clarifies the meaning in another way, by emphasizing an element of time which is implied later in the word when: It is our prayer that he may strengthen your hearts, until you can stand in blameless holiness.
The movement of thought, from the Lord (Jesus), who will strengthen you, to our God and Father, and back to the coming of our Lord Jesus, produces a rather awkward literary style, but it creates no great problems of understanding. Knox transfers “our Lord Jesus” to the first part of the verse: “So, when our Lord Jesus Christ comes…, may you stand boldly.”
The phrase used for strengthen you in the receptor language must be carefully checked to make sure that the translation corresponds to the meaning of the original. Literally the phrase is “make your hearts strong,” but it means not merely “strengthen your emotions, make your feelings warmer,” but “strengthen your whole inner being,” or strengthen you, with a special reference to the strengthening of the Thessalonians’ understanding and courage, in preparation for the final test which lies ahead of them. See also the notes on “heart” in 2.4, 17. This interpretation is supported by the fact that everywhere else in the New Testament the word “blameless” (Good News Translation perfect, see next paragraph) is applied to persons. Clearly “your hearts” is very close in meaning to “you yourselves.”
The phrase in this way (an expression of means) may be regarded by some persons as ambiguous, because it could refer either to the increased love of the Thessalonian Christians for one another and for other people, or to the Lord’s causing such love. If one assumes that the reference is primarily to the Lord’s action, one may translate in this way as “by doing this…” or “by causing you to love more and more, he will….”
The first Christian inherited from the Old Testament and from later Judaism a picture of the last days which they modified by putting Christ at its center. One element in this picture was a trial in which Satan would bring all kinds of accusations against people, and God would pass judgment. This may be in Paul’s mind as he uses the word “blameless,” which Good News Translation (cf. Bible en français courant Die Bibel im heutigen Deutsch) translates perfect. The implied picture of a court of law is strengthened by the word used for in the presence of, which is most commonly used of being in the presence of a superior, especially an accused before a judge or a subject before a king. The same word is used in a similar context in 2.19.
In many languages perfect must be rendered as a negative, even as the Greek term itself suggests; that is, “people who cannot be blamed,” “those against whom there is no accusation,” or “those who have no fault.” A positive equivalent would be “people who will be acquitted,” which suits the wider context well. In this particular context a translation such as “innocent” might suggest too much the idea of immaturity.
The two words translated perfect and holy, literally “unblamable in holiness” (Revised Standard Version), complement and reinforce one another. The first word is negative in form, and the second positive. The central meaning of holy is that of being set apart from common use in order to be used only in God’s service. The implications of the phrase may therefore be “No one (particular Satan) will be able to blame you for anything, because you will belong so completely to God.”
As in 2.19 and 4.15-17, Paul marks the end of a section by speaking of the coming of Christ. On the word for “coming” (when our Lord Jesus comes), see the notes on 2.19 and also below.
A few manuscripts (followed by King James Version Knox Jerusalem Bible but not by Bible de Jérusalem) add “Christ” after Lord Jesus, but this is not likely a part of the original text.
The phrase with all who belong to him (cf. Translator’s New Testament), literally “with all his holy ones,” presents two problems, one of text and one of meaning. Some manuscripts add “Amen,” but it is not certain that this is part of the original text. The second edition of the UBS Greek New Testament puts “Amen” in a footnote; the third edition puts it in the text, but in square brackets.
The problem of meaning is easier to state than to solve. Who are the “holy ones” of whom Paul speaks? Are they Christians or angels or both? The coming of Jesus with angels is mentioned in 2 Thess. 1.7 (cf. 1 Thess. 4.16). The present text recalls Zechariah 14.5 (“the LORD my God will appear with all the holy ones” New English Bible), where angels are almost certainly meant. Moffatt (“all his holy ones”) and Die Bibel im heutigen Deutsch (“his heavenly following”) appear to understand the present text in this way. So does Best, though he comments: “The argument is evenly balanced and saints’ is a real alternative; there is almost nothing to be said for the view that both are intended” (153). On the other hand, nowhere else does Paul call angels “saints” or “holy ones,” while this is one of his favorite names for Christians. In Colossians 1.26 he uses the same expression “his saints” (Good News Translation “his people”) in this way, the pronoun “his” reinforcing the idea of “holy,” that is, “the people who belong to God.” On the whole, it seems better to take “saints” as referring to Christians, that is, to human, not supernatural beings. Good News Translation in any case gives the basic meaning.
The thought of Christ coming “with all his saints” raises in the modern reader’s mind the question: “So will all Christians have died by then?” Chapter 4.15-17 shows that this is a problem, not only for the modern reader and the translator, but for the original readers also. However, the Greek word for “coming” (cf. 2.19) does not always express the idea of movement towards a given place.
It may be somewhat awkward to translate “surrounded by all the people who belong to him,” but one can simply say “all the people who belong to him will be with him.”
Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on Paul’s First Letter to the Thessalonians. (UBS Handbook Series). New York: UBS, 1976. For this and other handbooks for translators see here .