All editions of the Greek New Testament do not mark the division between verses 11 and 12 at the same point in the text. Some editions, followed by some versions (e.g. King James Version Revised Version Revised Standard Version New English Bible), include We encouraged you, we comforted you in verse 11. Good News Translation, here as elsewhere, follows the verse division of the UBS Greek New Testament.

Again, Paul appeals to what the Thessalonians themselves know. In verse 9 he has said that he did not want to be a burden to “any one” of them. Here, he reinforces this personal reference by the emphatic each one of you (New English Bible has “we dealt with you one by one”; Bijbel in Gewone Taal “each [one] personally”). Paul has already called his readers “brothers” and compared himself and his companions to a nursing mother (v. 7). Now he compares the Christian family relationship with the relationship between a father and his children. In verse 7 Paul was thinking of the intimacy of a shared life; here he chooses the relationship between a father and his children, because the teaching and preaching function of the evangelists is in focus. This sentence has no main verb in Greek. We treated is supplied by Good News Translation Translator’s New Testament (New English Bible “we dealt with”). In some languages it may be difficult to supply an appropriate corresponding expression. One may, in some cases, employ a phrase such as “you know that our relation to each one of was….” In other instances it may be necessary to use a more specific expression, for example, “you know that we helped each one of you just as a father helps his own children.”

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 .

The Thessalonians have put their love into practice, not only in their own city, but throughout the surrounding province of Macedonia (cf. 1.8). The Greek means “you are also doing it,” but in English, where the expression “doing brotherly love” is awkward, behaved like this is a good common language equivalent (cf. Bible en français courant). Bijbel in Gewone Taal has “you also put love into practice towards….” (cf. Die Bibel im heutigen Deutsch). This is better than “you do this with the brothers…” (cf. Biblia Dios Habla Hoy Jerusalem Bible). The love of the Thessalonians for Christians in other parts of Macedonia no doubt met with a response, but Paul does not say so here: his concern is with what his readers have been doing.

Because it may be difficult to use a general expression such as behaved like this, one may prefer to use a more specific reference to love of the brethren, for example, “loved all the brothers in all of Macedonia,” or “… all fellow believers….”

The UBS Greek text includes in square brackets a definite article between brothers and in all of Macedonia. If it is included, the meaning would be, as in Good News Translation, the brothers in all of Macedonia. If it is omitted (and the textual evidence seems in favor of leaving it out) the most likely meaning would be “you are behaving like this all over Macedonia, to all the brothers.” There is a difference in grammatical form, but the meaning is essentially the same.

The second part of the verse repeats almost verbally expressions used in verse 1. The transitional, translated so, may indicate a contrast, and Phillips and New English Bible accordingly translate “yet” (Barclay cf. Luther 1984 La Sainte Bible: Nouvelle version Segond révisée Bible de Jérusalem Bible en français courant have “but”). The contrast is of limited scope, between the love the Thessalonians are showing and the still greater love Paul recommends, and it should not be overemphasized in translation, as Jerusalem Bible‘s “however” tends to do. So is perhaps slightly ambiguous. On a hasty reading, it could be misunderstood as introducing a conclusion or summing up what has been already said; but when the passage is read as a whole, it is clear that Paul’s thought is looking forward to the specific advice he has to give in verse 11.

To do even more could be misunderstood if translated literally, even as the same phrase occurring in 4.1 can be misconstrued. Paul does not mean that the Christians in Thessalonica should love more people, since he has already indicated the extent of their love. Evidently it is the quality of their lives (as reflected in verse 11) which is here in focus. Therefore “to do even better” may be a more satisfactory equivalent.

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 .

The first separate reference to Timothy is followed by an accumulation of titles which serve both to describe and recommend him. Die Bibel im heutigen Deutsch lightens the construction by including these titles in a separate sentence beginning “he is God’s co-worker.”

The best Greek text, followed by a majority of modern translations (including Phillips New American Bible New English Bible Zürcher Bibel Jerusalem Bible La Sainte Bible: Nouvelle version Segond révisée Bible de Jérusalem Bible en français courant Traduction œcuménique de la Bible Bijbel in Gewone Taal), describes Timothy as, literally, “our brother and co-worker of God in the gospel of Christ.” Many copyists seemingly were shocked that Paul should call Timothy “God’s co-worker,” though a similar idea is expressed in 1 Corinthians 6.1. Some manuscripts (followed by Moffatt Revised Standard Version Knox Luther 1984 Le Nouveau Testament. Version Synodale Jerusalem Bible Biblia Dios Habla Hoy) replace “co-worker” by “servant.” Others omit “God” or place “of God” after “gospel.”

Good News Translation adopts the reading “co-worker” but links it with “our” rather than with “of God,” making it necessary to understand “of God” as “for God” “our brother who works with us for God” (cf. Translator’s New Testament Bible en français courant). It seems on the whole better to keep the two phrases “our brother” and “God’s co-worker” distinct in translation. Timothy, like any Christian, is Paul’s brother, but he also has the more specific calling to work with God in preaching the Good News about Christ. Preaching is implied; see the notes on 2.16.

Paul has used the expression “Good News of God” in 2.2, 8, 9, always with the meaning “Good News from God,” “Good News of which God is the author,” or “Good News sent by God.” Here it would be possible to understand “Good News of Christ” in the same way, but Good News Translation‘s Good News about Christ fits the context better.

If one combines the concept of “co-worker” with Timothy’s colleagues Paul and Silas, it may be necessary to make clear the relation involved in the phrase for God. This is done in some languages as “who works with us in serving God.” On the other hand, if one combines “co-worker” directly with “God,” one must translate “he works with God” or “he works together with God,” something which must be expressed in some languages as “he and God work together.” But this may be awkward, since it may shift the focus of attention from Timothy as a collaborator to joint operations conducted by Timothy and God. Under such circumstances it may be better to adopt the construction employed in Good News Translation.

We sent him to strengthen you, in Greek as in Good News Translation, is slightly ambiguous. Does Paul mean (1) “we sent him so that he might strengthen you,” or (2) “we sent him so that (through him) we might strengthen you?” Those translations which specify (including Zürcher Bibel Die Bibel im heutigen Deutsch Biblia Dios Habla Hoy Bijbel in Gewone Taal) choose the first alternative, which is simpler and more probable, though the difference in meaning is minimal. In translating to strengthen, it is important to avoid the implication that Timothy was to make the Thessalonians physically strong or to increase their health. The strengthening obviously refers to their faith and confidence as Christian believers. It may even be useful to combine this meaning with the phrase help your faith, for example, “to cause your faith to become strong.”

Help translates a verb whose literal meaning is that of calling someone to one’s side, but the literal meaning clearly does not fit the present context. Extensions of this meaning include two which are relevant here, and which partly overlap: (1) “appeal to, urge, exhort,” in which the act of speaking is dominant, and (2) “encourage, cheer up,” which emphasize the strengthening effect of what is said, rather than the act itself. The close link with strengthen (cf. 2 Thess. 2.17) makes the second meaning much more likely. Most translations have “encourage” or something similar. Good News Translation‘s help is a more common equivalent, and King James Version‘s “comfort” is no longer used in this sense.

Help your faith is more literally “encourage you concerning your faith,” or possibly “on behalf of your faith,” though the latter meaning is awkward and unlikely. Two questions arise: (1) What is the relation between “encourage” and “your faith”? and (2) What is the relation between this entire phrase and the preceding strengthen? Translator’s New Testament makes both relations explicit by translating “encourage you to stand fast in your faith” (New English Bible “… to stand firm to the faith,” cf. Barclay). It is clear that the Thessalonians’ faith is affected inseparably by the strengthening and by the encouragement which Timothy brings. This is one of the few passages in which Die Bibel im heutigen Deutsch uses the noun “faith.” It usually prefers to translate the “event” of faith by a verb, “to trust” or “to believe.”

In those languages which normally employ a verb to translate faith, one may render to strengthen you and help your faith as “to cause you to believe more firmly,” or “to cause you to have more confidence in your trusting in Christ.”

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 .

The word translated when usually, but not always, means “whenever”; but “whenever” clearly will not do here, since the Day of the Lord does not come every time people talk of peace and security (virtually two synonyms). But the idea of repeated action need not be excluded in translation, and various English versions may suggest this by the use of the so-called progressive form. Barclay has “when people are talking of how peaceful and secure life is”; Knox “It is just when men are saying, All quiet, all safe, that…”; Phillips “When men are saying ‘peace and security’ ”; Translator’s New Testament “Just when people are saying how peaceful and secure everything is…”; cf. Moffatt “when ‘all’s well’ and ‘all is safe’, are on the lips of men”; cf. Jeremiah 6.14; Ezekiel 13.10; Matthew 24.37-39. But the emphasis here is not on the repeated action of thinking that all is well, but on the factor of indefinite time.

Some languages need to make it clear that say refers to a future activity, that is, “when people will be saying.” Die Bibel im heutigen Deutsch translates: “when people begin to say.”

People translate an impersonal “they say,” but the latter part of the verse suggests that Paul is thinking specially of non-Christians, and he states this more explicitly in verse 4 by the emphatic but you, and in verse 6 by the others.

In some languages it is necessary to make quiet and safe more clearly related to those who talk about such a condition, for example, “when people will say, No one is rioting and we are safe,” or “… Everyone is peaceful, and we need not have any fear.”

Destruction translates a word which in the New Testament (1) always refers to destruction by some supernatural power, and (2) never implies complete annihilation. The meaning is close to “punishment” or even “God’s judgment.” Those who refuse to believe are punished, but (or therefore) do not cease to exist. It is difficult to combine both these elements in translation, and the impersonal use of destruction (avoiding the direct statement “God will destroy them”) makes things even more difficult. Moffatt‘s “Destruction” (with a capital D) shows that he was conscious of the problem, but using a capital letter does not solve it. Jerusalem Bible has “the worst suddenly happens,” and some French translations have “ruin,” both of which avoid the suggestion of annihilation.

In some languages one cannot say “destruction will hit them,” because destruction is itself an event. One can be hit by objects but not by an event such as destruction. The closest equivalent may be “then suddenly they will suffer terribly,” or “they will be in great trouble.”

The latter part of the verse introduces successively a new comparison and a new idea: the pains that come upon a woman in labor. Good News Translation (cf. Phillips) brings out clearly a reference to the final stages of pregnancy which is required by the context. A woman who is about to give birth is in Greek simply “a pregnant woman.” The major point of the comparison is the suddenness both of the birth pangs and of the Day of the Lord. Good News Translation emphasizes this by suddenly at the beginning of the clause (then suddenly), as the Greek, and also by repeating it in the next sentence (as suddenly as), where it is not found in the Greek. A slight overemphasis of this element is perhaps needed, since Paul probably returns in verse 4 (see the notes on that verse) to the unexpectedness of the Day of the Lord. In people will not escape, the word not is emphasized. One may also translate “then destruction will hit them as suddenly as the pains that come upon a woman who is about to give birth, and they will not escape.”

It is always possible to talk about “escaping” from prison or from confinement, but it may be difficult to speak of “escaping” from destruction. If in the previous clause destruction will hit them is rendered something like “suddenly they will suffer terribly,” then people will not escape may be rendered as “people will most certainly suffer,” or “it is not possible that people will not suffer.”

Since Paul is not referring to the intensity of pain in childbirth but to the fact that such pain is unexpected, it may be possible to translate “the suffering will surely come, and when one is not expecting it, just like the suffering that comes to a woman who is about to give birth.”

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 .

The vocative brothers (cf. v. 17; 4.1, 13; 5.12, 14; 2 Thessalonians 3.1, 13) tends to mark the beginning of a new section, or at least, as in 1.4, the introduction of an important new idea. Here the beginning of a new section is indicated also by a change of grammatical subject, marked by the emphatic yourselves. On the other hand, this new section is carefully linked with what precedes. Paul does this by repeating the rather unusual word visit (cf. 1.9), and by using a link word translated “for” in King James Version Revised Standard Version (cf. Luther 1984 Zürcher Bibel Biblia Dios Habla Hoy) but omitted in Good News Translation. This word usually has the function of linking one clause with the immediately preceding one, but a glance at 1.10 shows that this is not the case here. Paul’s thought has jumped back to the beginning of the previous long sentence. He is saying, in effect, “Not only do other people talk about the results of our visit, but you yourselves know that it was not a failure.” Because the conjunction is used in such a loose and unemphatic manner, and because the connection with chapter 1 is established in other ways, most modern translations (including New English Bible Phillips Jerusalem Bible Barclay La Sainte Bible: Nouvelle version Segond révisée Die Bibel im heutigen Deutsch Bijbel in Gewone Taal Translator’s New Testament) omit it.

The word translated a failure literally means “empty.” It is often used in speaking of work which is either futile and useless in itself (1 Corinthians 15.58, where Good News Translation; Luke 20.10 f.), or produces no result (1 Corinthians 15.10, Good News Translation “without effect”). New English Bible and Best take the present text in the last of these senses and translate “fruitless” (cf. New American Bible “without effect”). A similar expression is used in 3.5 (Good News Translation “for nothing”) and Philippians 2.16 (Good News Translation “wasted”), also in contexts which speak of work. It is therefore no coincidence that the word is used here at the beginning of a section which presumably mentions not only Paul’s tent-making activities (v. 9), but also the labor and effort of his whole evangelistic work (vv. 2, 8).

Was (preceding not a failure) is in the perfect tense in Greek, indicating an event which continues, or whose effects continue, into the present. It is not always necessary or even desirable to bring this out in translation, but Jerusalem Bible (cf. Best) does so here: “our visit to you has not proved ineffectual.”

For the translator, probably the most serious difficulty involved in this verse is the double negative which tends to occur in rendering was not a failure. More often than not, failure must be expressed by a negative, namely, “not to succeed,” “not to produce results,” “not to be effective.” When this is preceded by another negative, the resulting expression is usually awkward and may be quite incomprehensible to the average reader. The closest equivalent, therefore, in some languages is simply “our coming to you was successful” or “our coming to you accomplished its purpose.” Note that (as also in v. 9) visit should not be translated in terms of a friendly get-together.

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 .

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 .

We have already noted the similarities between the beginnings of verses 12 and 14 (cf. also 4.1). The words beg and urge are typical of those passages in which Paul appeals for action; cf. also 4.10, 18; 5.11 (and 5.27, where a different word is used in the Greek). There is little difference of meaning between the words translated urge here, and beg in verse 12; Die Bibel im heutigen Deutsch translates them by the same word: verse 12 “we ask you,” and verse 14 “we further ask you.” We have seen no reason for thinking that Paul, at this point, suddenly turns to address the leaders of the community. We must therefore suppose that the leaders were not the only people who had the right and responsibility to warn others. Paul uses here the word which in verse 12 was translated instruct. Since the admonition Paul directs to the Thessalonian Christians consists of four different activities, one may translate the introductory expression as “these things are what we urge you, brothers, to do.”

The word translated idle is found only here in the New Testament, but a related verb and adverb are used in 2 Thessalonians 3.6, 7, 11, where the context makes it quite clear that Paul is speaking of a refusal to work. The central meaning of the adjective in secular Greek is “not in good order.” It is used to describe an undisciplined army, and also someone who is not all his post of duty. Which element of meaning is dominant here? Is Paul thinking of “those who will not accept discipline” (Barclay), or of “those who do not want to work” (Biblia Dios Habla Hoy)? The first alternative is supported by King James Version and Phillips (“unruly”), New English Bible (“careless”), cf. Die Bibel im heutigen Deutsch La Sainte Bible: Nouvelle version Segond révisée Zürcher Bibel Le Nouveau Testament. Version Synodale Luther 1984 Bible de Jérusalem (2nd ed.) Traduction œcuménique de la Bible; the second alternative is supported by Moffatt (“loafers”) and Jerusalem Bible (“idlers”) cf. Bijbel in Gewone Taal Bible de Jérusalem (1st ed.). The immediate context is too indefinite to settle the question, but Paul’s wider concern in both letters to the Thessalonians suggests the second alternative (cf. 4.11). Idle is not to be understood as “the unemployed,” “those who have no work,” or even “those who do not work,” but rather as “those who refuse to work” (cf. Biblia Dios Habla Hoy).

In this context, warn implies a strong admonition not to behave in a particular way. A satisfactory translation may be simply “tell those who are idle that they must not be so,” “tell those lazy people that this is not right,” or “speak strongly to the lazy persons.”

Encourage the timid. Both encourage and timid translate rather uncommon words in Greek. Paul has used “encourage” in 2.12, where Good News Translation translate comforted. The word sometimes means “to console (someone who is mourning).” Paul may be thinking of the Thessalonians’ fears concerning death, which he has tried to meet in 4.13-18. The word translated timid not only refers to those who are nervous in personal contacts, but to people who are easily frightened. Traduction œcuménique de la Bible renders “give courage to those who have little of it.”

A literal translation of encourage the timid could result in precisely the wrong meaning, namely, “encourage the timid to be more timid.” A more satisfactory equivalent may be found in a rendering such as “give courage to those who are fearful,” “take away the fear from those who are afraid,” or “give confidence to those who are afraid.”

The four imperatives in this verse move in widening circles, from the specific problems of the Christian community (unwillingness to work and lack of courage) to a more general concern for the weak and patience with everyone. Within this setting, it is difficult to decide whether the weak are (as in Romans 14) weak members of the Christian community or people outside it. It is usually possible to leave both alternatives open in translation. In any case, it is clear that Paul’s use of the word weak, here as in Romans 14.1-2, does not imply any condemnation. Like the timid, the weak are people who need help, no doubt because they are immature or inexperienced. Since it is impossible to know precisely the meaning of weak in this context, it may be best to use a descriptive phrase which will fit with the meaning of “help,” for example, “help those who need help,” or “help those who are lacking in some way.”

Be patient with everyone may be expressed idiomatically, for example, “speak softly to everyone,” “move slowly with everyone,” or negatively, “do not speak sharply to anyone,” or “do not shout at anyone.”

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 .

Here, as in verse 10, there is a considerable overlap of meaning between three terms, and again the translator must aim to convey as fully as possible the total meaning of the three terms together. Encouraged is related to the noun translated appeal in verse 3. There Paul is thinking of his first appeal to non-Christians. Here he is thinking of his approach to those who are already believers, so encouraged is more appropriate. Comforted is a close synonym of encouraged; indeed both Greek words can have the meaning of either English word. All three verbs (“encourage,” “comfort,” “urge”) imply continuous action in Greek, but this force is brought out in Good News Translation only in connection with the third verb: kept urging. It would be stylistically clumsy to say “kept encouraging, kept comforting, and kept urging.” It is sometimes possible to combine a rendering of encouraged and comforted, since they are closely related concepts and may, in fact, be rendered by idiomatic expression, for example, “we strengthened your hearts,” “we made your liver warm,” or “we gave strength to you.” The expression kept urging may be rendered as “we said to you strongly that you should,” “we continued saying to you most clearly,” or even, idiomatically, “we kept on speaking to you with our hearts exposed.”

Live is literally “walk,” a Hebrew metaphor which cannot be literally transferred to current English. It refers to a person’s behavior or way of life, particularly from the moral point of view.

That pleases God is literally “worthily of God.” Paul does not mean that his readers should behave so well as to become worthy of God’s love or his gifts. It is rather that their behavior should be such as is appropriate in the relationship to God in which they now live. One might translate “behave like people who belong to God” (cf. Biblia Dios Habla Hoy and the notes on 1.4). That pleases God may be rendered in some languages as “that causes God to have a happy heart.” Often it is “God” who must become the subject of an expression for a pleased response, for example, “a life that God loves,” or “a life about which God says, This is how it should be.”

Instead of who calls you (present), some manuscripts have “who called you” (past). The latter is more common in Paul’s writings (cf. Galatians 1.6; 1 Thess. 4.7; 1 Corinthians 1.9). There is no contradiction between God’s initial call and his insistent renewal of that call, but Paul is thinking of the latter in this verse. In translating who calls you, it is important to avoid the implication that God is shouting to someone. The proper equivalent in some languages is “who invites you” or “who asks you,” in the sense of an urgent request.

God is calling the Thessalonians to share in his own Kingdom and glory. Paul does not speak very often about the kingdom of God, but it is a central theme in the Gospels, especially in the Synoptics. The expression does not mean a territory over which God rules (like “the Kingdom of the Netherlands”), but the kingship of God, his act of ruling over men and the world. In all the Gospels, Jesus speaks about “entering the kingdom” (e.g. Mark 10.25; John 3.5). This means “entering the community of those who acknowledge God as king.” The kingship of God is a dynamic concept having several aspects. In one sense, God was always king, and he was so worshiped in Old Testament times. Yet Jesus preached that the kingdom of God had come near (Mark 1.15), that is, that God’s kingship was about to become effective in a new way. However, the complete fulfillment of God’s reign is still to come (cf. Matthew 16.28), and it is this future aspect of the kingdom which is uppermost in Paul’s thought (see 1 Corinthians 15.24, 50; Ephesians 5.5; cf. 2 Thess. 1.5; 2 Timothy 4.1).

To share in may be most readily translated in many languages as “to have a part in” or “to be a party of,” though, in the Greek, the clause is literally “God, who calls you into his kingdom and glory.” One should avoid an expression which would imply that the kingdom of God is divided among various individuals. Rather, the biblical writers think in terms of a group of people sharing together in the rule of God.

It is difficult, in translation, to find a term flexible enough to include all the aspects of New Testament teaching about the kingdom of God at the same time and to exclude geographical associations. Good News Translation retains the traditional word “Kingdom,” indicating by a capital letter that it has a specialized meaning. Good News Bible Bible en français courant Biblia Dios Habla Hoy include the expression in their glossaries. Die Bibel im heutigen Deutsch normally translates “God’s new world.” In this kind of context it is essential to employ a term for Kingdom which is the same as the one used in the Gospels, but it is most important that any term used for Kingdom focus upon the “rule of God”—especially his future rule—and not upon some territory over which God reigns. Hence, to share in his own Kingdom may be equivalent to “have a place in God’s ruling,” or possibly “be given by God a share in his ruling.”

It is possible that the focus here is on being part of God’s people. If Kingdom and glory are taken together, then the following possibilities are suggested: “to share in this wonderful experience of being part of God’s people,” or “to be part of God’s wonderful people.” If, on the other hand, Kingdom and glory are not taken together, it may be possible to render this expression as “to know God’s greatness and to be part of his own people.”

Against the protest of some scholars, Phillips translates Kingdom and glory together as “the splendor of his own kingdom.” Barclay and Translator’s New Testament have “glorious kingdom,” Jerusalem Bible (but not Bible de Jérusalem) “the glory of his kingdom,” and Die Bibel im heutigen Deutsch “share his glory with him in the new world.” There are four arguments in favor of a translation along these lines. First, in Hebrew one may expresses with two nouns a single idea which includes them both, and Paul’s style often shows the influence of Hebrew. Second, Paul links Kingdom and glory together with a single pronoun his (not “his kingdom and his glory”). Third, there is so much in common between the meanings of the two nouns that where Mark 10.37 reads “in your glory,” the parallel in Matthew 20.21 has “in your kingdom.” Fourth, the semantic overlap of the two terms is increased if we are right in thinking that Paul sees the kingdom of God as mainly a future event, since “glory” also had future connotations for him.

Glory is the word translated praise in verse 6. There it refers to human relationships, but here it refers to the visible splendor of God as it will be revealed in the “last days.”

If one combines Kingdom and glory into a single phrase, in which glory modifies Kingdom as “glorious ruling” (and in many respects this is a preferable rendering), it may be possible to translate as “have a share in God’s wonderful rule,” or “have a part in God’s ruling; it will be wonderful.” If, however, one separates Kingdom and glory as two different aspects of the future promise, it may be necessary to employ expressions which would appear to distinguish these aspects even more than they should be, for example, “have a part in God’s rule and in his wonderfulness.” In many languages it is not possible to speak of glory as “something shining” or “something brilliant.” More satisfactory equivalents are found in the area of “wonderful,” “majestic,” or “that which causes great admiration.”

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 .