The word translated concerning provides a good example of the dangers of trying to find a one-for-one correspondence between expressions in the original language and in the receptor language. The Greek word huper, translated concerning, has several meanings which can be distinguished by the grammar of the sentences in which they occur and do not concern us here. Two other meanings are (1) “for,” “on behalf of,” “for the sake of” (as in 1 Thess. 5.10: “Christ … died for us”); and (2) “of,” “about,” “concerning.” The second meaning, which is almost certainly the correct one here, is quite different from the first meaning of the same word, but very close to one meaning of a different Greek word, peri, which Good News Bible translates “about” in 1 Thess. 5.1 in a similar context (cf. 1 Thess. 4. 9, 13). What matters for the translator is not only, or even primarily, the word used in the original, but the meaning which best fits the context.

Good News Translation marks the beginning of a new section by putting concerning at the beginning of the sentence, and many translators make a similar change in the order of the original. Die Bibel im heutigen Deutsch goes further, and restructures the whole verse: “You are waiting, brothers, for our Lord Jesus Christ to come, and for us to be united with him for ever. We beg you, however….” This clearly and attractively separates (1) the statement of the new theme and (2) Paul’s urgent request to his readers, which is expressed in verse 2-3a.

In some languages there is a serious problem involved in relating the introductory statement beginning with concerning and what follows in verse 2. It is not that Paul is begging the Thessalonians concerning the coming of the Lord Jesus Christ, but that he does not want them to be confused about that coming. In a number of languages it may be necessary to place the phrases beginning with concerning immediately after an expression corresponding to confused. Another way of handling this problem is to begin this section by saying “Now I wish to speak concerning the coming of our Lord Jesus Christ….” In this way one can introduce in a very normal manner what is essentially a new topic.

On the coming of our Lord Jesus Christ, see the notes on 1 Thess. 2.19. Our being gathered together to be with him recalls 1 Thess. 4.17. The only significant difference is that 1 Thess. 4.17 mentions both the act of being gathered together with Christ (v. 17a) and the state of remaining permanently with him (v. 17b), whereas the present verse speaks of only the first aspect. To be is not explicit in the original.

Since Paul wants to state very clearly that the coming of the Lord Jesus Christ is in the future, it is important in some languages to restructure the statement in such a way as to make this quite evident, for example, “Concerning the fact that our Lord Jesus Christ will be coming back and we will be gathered together with him,” or “… he will gather us together with himself.” It is often necessary to indicate clearly that this is a reference to the return of the Lord Jesus Christ and not a reference to the first time that he came into the world.

I beg you may be rendered in some languages as “I urge you strongly,” “I plead with you,” or “I speak to you with my heart.”

As in many contexts, brothers may be rendered as “fellow believers” or “you who also believe in Jesus Christ.”

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on Paul’s Second Letter to the Thessalonians. (UBS Handbook Series). New York: UBS, 1976. For this and other handbooks for translators see here .

On the form may the Lord, see the note on verse 5. Here, as in verse 5, Die Bibel im heutigen Deutsch has “we ask the Lord.” Normally a request to God must be introduced by an expression such as “we pray” or “I pray.”

The Lord … who is our source of peace is literally “the Lord of peace,” a Hebrew idiom rather like Barnabas’s nickname “Son of Consolation,” that is, “he who consoles.” The meaning is not that the Lord (Jesus) is himself at peace, but that he gives peace (cf. Bible en français courant “who gives peace,” Die Bibel im heutigen Deutsch “from whom all peace comes,” Bijbel in Gewone Taal “from whom peace comes”). Good News Translation‘s our source of peace perhaps narrows the meaning too much. If our is expressed at all, it must be inclusive in meaning, that is, including the Thessalonians as well as Paul and his companions. Our source of peace must be rendered in some languages as a causative expression, for example, “he is the one who causes us to be at peace,” or, expressed idiomatically, “… causes us to sit down in our hearts,” or, expressed negatively, “… causes us no longer to worry.”

On peace, see 1 Thess. 1.1.

There is no difficulty in at all times (cf. Jerusalem Bible “all the time”), but the text corresponding to in every way is uncertain. Some manuscripts have “in every place,” as in 1 Corinthians 1.2; 1 Thess. 1.8; and other passages. In every way, less common in Greek, is more likely to be correct and is followed by virtually all translators. At all times may be rendered as “always,” but it may also be appropriately rendered as “under all circumstances” or “in every situation.”

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on Paul’s Second Letter to the Thessalonians. (UBS Handbook Series). New York: UBS, 1976. For this and other handbooks for translators see here .

A problem similar to that of verse 11 exists also in verse 12. Here translations are divided between expression the idea of purpose (Revised Standard Version “so that all may be condemned,” cf. Moffatt Jerusalem Bible New English Bible Biblia Dios Habla Hoy Traduction œcuménique de la Bible) and the idea of result (Good News Translation the result is, cf. Phillips Translator’s New Testament Bijbel in Gewone Taal Bible en français courant). Knox and Die Bibel im heutigen Deutsch divide the sentence in such a way that neither relation is explicit. Here, as in verse 11, the element of purpose fits the context better. Paul is not only saying that unbelief results in condemnation, but that this is all part of God’s purpose. To indicate the concept of purpose, it may be necessary to refer back to the activity of God mentioned in verse 11, for example, “God did that so that all … will be condemned.” Result may be expressed specifically as “hence all … will be condemned.”

As in verse 11, believed includes an element of personal truth (like love the truth in v. 10). The Hebrew word for “truth,” which often underlies New Testament usage, refers to that which is firm and can be relied upon.

As in the case of verse 10, it may be necessary to render the truth as “the true words” or “the true message,” and even to add something about the content of the message, namely, “about our Lord Jesus.”

“To take pleasure in” something does not merely mean to enjoy the object. As in Mark 1.11, there is an element of will and choice. In the present verse, therefore, Jerusalem Bible translates “chose wickedness” and Barclay has “deliberately chose sin.” Have taken pleasure in sin may be rendered as “are happy when they sin,” or “sin and are glad that they have sinned.” Perhaps the simplest equivalent in some languages is “like to sin.”

In a number of languages it may be necessary to reverse the order of the negative and positive statement and say, for example, “the result is that all who like to sin and who do not believe the truth will be condemned.”

The Greek word translated condemned by itself means simply “judge,” but here the context requires the meaning condemned. Compare Romans 2.12b, where there is a close parallel with “are lost” in verse 12a; cf. also 1 Corinthians 11.31-32. The passive expression will be condemned may be made active by introducing God as the agent, for example, “God will condemn them,” “God will pronounce them guilty,” or “God will say, You are guilty.”

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on Paul’s Second Letter to the Thessalonians. (UBS Handbook Series). New York: UBS, 1976. For this and other handbooks for translators see here .

Our brothers, here as in many other places, serves the double function of indicating affection and marking the beginning of a new section. Here the word comes rather later than usual in the Greek sentence, but some translations move it either right to the beginning (Good News Translation Translator’s New Testament Bijbel in Gewone Taal Biblia Dios Habla Hoy) or nearer the beginning (e.g. Barclay Luther 1984 La Sainte Bible: Nouvelle version Segond révisée), to give greater emphasis or a smoother style. In a number of languages it may be necessary to render our brothers as “our fellow believers,” “those who believe together with us,” or “you who are also believers.” In some translations it may be even necessary to employ a general term with the meaning of “relative,” rather than the more specific term “brother,” in a context such as this. “Brother” would seem, in some languages, to eliminate women from the fellowship of the believing community.

This verse is similar to 1 Thess. 1.2 (see the notes). There is no difference in Greek between the first always in that verse and at all times in this verse. We must thank God at all times is stronger and more formal than the simple we always thank God of the first letter. Must implies moral obligation and personal duty, rather than being forced to do something because of outward pressure. Moffatt translates “we are bound,” Knox “we owe a constant debt,” and Barclay “it is nothing less than a duty.” Phillips‘ translation, “Nowadays I always thank God for you not only in common fairness but as a moral obligation!”, combines the Greek expressions corresponding to Good News Translation‘s must and it is right, though reversing the order. There is, however, nothing in the Greek corresponding to “nowadays,” which appears to read into the translation a particular interpretation of the difference between 1 Thess. 1.2 and 2 Thess. 1.3.

Thankfulness is often expressed in translation in somewhat idiomatic forms, for example, “our hearts are so happy,” “we speak about kindness,” or “our heart is full to you.”

For you means “concerning you”; the faith of the Christians at Thessalonica is the subject or content of Paul’s thanksgiving. Knox‘s misleading translation, “on your behalf,” appears to be based on the Latin. It is not followed by the more modern Roman Catholic translations, such as Jerusalem Bible, or by interconfessional translations such as Traduction œcuménique de la Bible and Bijbel in Gewone Taal, which are based directly on the Greek text. In some languages for you must be expressed as a causative relation, for example, “we must give thanks to God at all times because of you,” or “… because of what you have done,” or even “you are the ones who cause us to be obliged to give thanks to God at all times.”

It is right for us to do so is literally “as is right” (or “proper”). This phrase emphasizes the idea of obligation contained in we must thank God. The translation of Die Bibel im heutigen Deutsch and Bijbel in Gewone Taal, “we have every reason to do so,” goes a little further than the explicit meaning of the text, but makes a natural transition to the next part of the verse, in which Paul does state the reason why he and his companions feel they must give thanks. It may be difficult to render literally it is right for us to do so, since the reference of “it” could be misleading. One may need to translate “when we give thanks, we are doing what is right,” or “such giving of thanks is right.”

The word rendered because or “for” in most translations may also mean “that” (cf. Zürcher Bibel), which would give the meaning: “We thank God … that your faith is growing.” This rendering is less likely, but the difference in meaning is slight. Phillips leaves the logical connection to be inferred by the reader, which is perfectly natural in current English: “… I always thank God for you…. Your faith has made such strides … that we actually boast about you.”

There is a difference of metaphor, but little difference in meaning, between the expressions translated is growing so much and is becoming greater. Is growing so much suggests organic growth, for example, the growth of a plant. It is a rare and emphatic word, one of Paul’s compounds using the Greek prefix huper-, which is the equivalent of the English and Latin super-. Just as in Romans 8.37 Paul describes Christians as “more than conquerors” (literally, they will “super-conquer”), so here, he says that the Thessalonians’ faith is “super-growing.” Is becoming greater is a commoner and therefore less emphatic expression, which suggests the idea of a container being filled.

In several languages one cannot say your faith is growing, but one can say “you believe more and more,” or “you increasingly trust in Christ.” Similarly, love must be expressed in some languages as a verb, and therefore one must sometimes render the final clause of this verse as “the way in which you love one another is becoming greater,” or “you love one another more and more.”

The love each of you has for the others is more emphatic in Greek than in most translations. It is literally “the love of each one of you all for one another” (cf. Rigaux).

In the second part of this verse Paul mentions faith and love (see also 1 Thess. 1.3), but not hope. The general commentaries suggest possible reasons for this omission.

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on Paul’s Second Letter to the Thessalonians. (UBS Handbook Series). New York: UBS, 1976. For this and other handbooks for translators see here .

The text of this verse is in doubt at two places. First, King James Version Moffatt Knox Revised Standard Version Phillips New English Bible Translator’s New Testament Rigaux, etc., use a text which reads our Lord Jesus Christ, while the reading of the UBS Greek text, followed by Jerusalem Bible Barclay Best Bijbel in Gewone Taal Bible en français courant Die Bibel im heutigen Deutsch, omits our. The manuscripts which omit our are few in number but they are “great authorities” (Rigaux, p. 703). Despite the textual problem, it is not possible in some languages to translate “the Lord”; rather, one must always use our Lord so as to specify the relation which Christ has to those to whom he is Lord.

Second, the text translated we gave them (literally “they received from us”) is uncertain. The three main variants are (1) “they received,” a difficult reading with good manuscript support, followed by Translator’s New Testament Bible en français courant Best Rigaux as well as Good News Translation and the UBS Greek New Testament; (2) “you received,” an easier and therefore less probable reading followed by most translations, including Revised Standard Version New English Bible Die Bibel im heutigen Deutsch Bijbel in Gewone Taal; and (3) King James Version‘s “he received,” which is not well attested. The difficulty about “they received” is that it does not, strictly speaking, agree with “every brother” earlier in the verse; but “every brother” is clearly plural in meaning, as Good News Translation‘s all brothers shows.

In the name of our Lord Jesus Christ must be modified in some languages if it is to be comprehensible. One may say, for example, “as representing our Lord Jesus Christ,” or “on the authority of our Lord Jesus Christ,” or even “because this is what our Lord Jesus Christ would say.” In this context Paul is obviously asserting that he is speaking on behalf of the Lord Jesus Christ.

General commentaries discuss what may have been involved in “keeping away from” the brothers whom Paul criticizes, or in “having nothing to do with” them (v. 14). The expression Paul uses in this verse simply means “to put a distance between oneself and someone else.” Keep away from is entirely adequate (cf. Revised Standard Version Jerusalem Bible; Moffatt “shun,” Knox Translator’s New Testament “have nothing to do with,” Phillips “don’t associate with,” New English Bible “hold aloof from,” Barclay “withdraw yourselves from”). It is important to avoid an expression which would suggest “put out of your company,” “excommunicate,” or “thrust aside.” The focus here is not on forceable exclusion of such persons from the fellowship, but on refusal to associate with them. Note that in this statement they are still regarded as brothers, which may be translated as “fellow believers.” One may therefore render this expression as “have nothing to do with all of those fellow believers who are living a lazy life.”

It may not be possible in some languages to speak of living a lazy life, but it is usually possible to say “who are lazy,” though this is not precisely what Paul is saying. A closer equivalent may be “who refuse to work,” or “who do not work as they should.”

Instructions in Greek is the singular noun “tradition.” Paul has used it in the plural in 2.15. The whole phrase is literally “keep (yourselves) away from every brother lazily walking and not according to the tradition which they received from us.” “Walk” is a common Hebrew idiom for “behave.” “Tradition” in this context does not imply antiquity; it is simply the handing on of something which did not originate with Paul himself. Paul must therefore be referring to the body of teaching (in this context, concerning behavior rather than doctrine) which he shared with the other apostles, and which he no doubt believed went back to Jesus himself. In 1 Corinthians 15.3 the same word for “received” is used, and Good News Translation‘s I passed on translates the verb which corresponds to the noun used here for “tradition.” However, the 1 Corinthians passage consists of doctrinal teaching. The ethical teaching had already been given by Paul to the Thessalonians, either during his visit or in an earlier letter or both (cf. v. 4), and the lazy “busybodies” had heard it together with the rest of the community. This teaching, as Paul will soon emphasize, had been confirmed by the apostles’ example. However, it is difficult to include something so personal as an example within the “tradition” itself (though cf. Best, p. 335), especially since Paul insists in verse 9 that he had the right to behave differently. The translation “tradition” (King James Version Knox Revised Standard Version New English Bible Jerusalem Bible Barclay Translator’s New Testament) misleadingly suggests antiquity and formality. Good News Translation‘s instructions (cf. Bijbel in Gewone Taal Bible en français courant Die Bibel im heutigen Deutsch Biblia Dios Habla Hoy; Moffatt “rule,” Phillips “teaching”) does not by itself convey the idea of “handing on,” but this is expressed by some translations in other ways (Bible en français courant “the teaching which we transmitted to them”; Translator’s New Testament “the tradition which we passed on to them”).

Other key words in this verse have been already discussed. For command, see the introduction to this section and the notes on 2 Thess. 3.4. For living a lazy life, see the introduction to this section and the notes on 1 Thess. 5.14.

It may be difficult in some languages to have two relative clauses both attributive to brothers. The second relative clause, who do not follow the instructions that we gave them, is an indirect amplification of the first, who are living a lazy life. The logical relation may be expressed in some languages as “who are living a lazy life; in this respect they do not follow the instructions that we gave them,” or “… this mean that they are not following the instructions we gave them.”

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on Paul’s Second Letter to the Thessalonians. (UBS Handbook Series). New York: UBS, 1976. For this and other handbooks for translators see here .

Paul states the reason for his concern about the Christians at Thessalonica. They are in danger of believing, on insufficient grounds, that “the Day of the Lord” had already come. This leads Paul to explain in some detail what he believes that Day will be and to speak of the events which must first take place—events so public and dramatic that everyone will know they have occurred.

The exact meaning of this verse can best be reached by looking at its wider context and at the general situation of the Thessalonians. Like most Christians in the generation following the death of Jesus, they are living in a state of high expectation that Jesus would soon return and the final judgment would take place. Paul shares these beliefs. His only concern is that the Thessalonians do not become so excited that they accept without question anything they might hear or read on this subject.

In this setting, it is possible to define more closely the meaning of the expressions translated be … confused in your thinking and upset. Out of context, the most common meaning of be confused in your thinking in English would be “not to reason correctly,” but this is not the main element in the meaning of the Greek. Upset suggests sadness and often annoyance, but again this is not the meaning of the original.

Be confused in your thinking is literally “be shaken from (your) mind,” (cf. King James Version‘s and Revised Standard Version‘s unidiomatic “shaken in mind”). Biblical thought never separates the mind from the rest of human nature, but for Paul the word translated “mind” or thinking normally means “man using his powers of judgment,” and this meaning fits the context well. The state of mind from which Paul wants to save his readers is not simply one of terror (cf. Knox “do not be terrified out of your senses”) nor insanity (cf. Translator’s New Testament “shaken out of your senses”), but neither is it merely logical confusion, as Good News Translation might suggest, still less a change in one’s way of thinking, as in Biblia Dios Habla Hoy. La Sainte Bible: Nouvelle version Segond révisée “shaken in your good sense” and Barclay “thrown off your balance” are closer. Note that most translators either remove or replace the metaphor of shaking. New English Bible (cf. Traduction œcuménique de la Bible) has “lose your heads.” Most languages are rich in metaphors suggesting various degrees of mental disturbance.

The passive expression not to be so easily confused combined with an implication of means (by the claim that) is the basis for some rather extensive changes in some languages involving the introduction of a reference to human agencies, for example, “do not let those who claim that the Day of the Lord has already come easily confuse you in your thinking.” This type of construction may, however, involve a number of syntactic complications, and therefore it may be necessary to employ a further restructuring, for example, “Some people say that the Day of the Lord has already come; but I beg you, brothers, not to let such people confuse you in your thinking or upset your thoughts.”

Upset is a rare and strong word. It is used in a similar context in Matthew 24.6 and Mark 13.7, where Good News Translation translates “troubles.” Here the stress falls, no longer on the Thessalonians’ judgment, but on their emotions. The context does not explicitly refer to fear, and Barclay‘s “not to get into a state of panic” is too strong and possibly misleading, though fear is certainly involved in the Gospel verses just referred to. An equivalent of upset is in many languages “to twist” or “cause to turn,” for example, “do not let them twist your thoughts,” or “do not let them turn your thoughts around.” This seems to be a far more common expression than the idea of upsetting or turning something upside down. One can in some languages employ “do not let them trouble you in your thoughts,” or even “do not let them cause you to worry about whether your thoughts are right.”

Commentators correctly point out that the word translated easily (literally “quickly”) does not always refer to time. Paul almost certainly does not mean either “so quickly after my last visit” or “so quickly after my last letter.” However, in this context the meaning may still include a time element (cf. Die Bibel im heutigen Deutsch). A possible paraphrase would be “as soon as you hear or read some report that the Day of the Lord has come, don’t immediately accept it without question, or let it disturb you emotionally.” Although the disturbance of judgment is mentioned before the emotional disturbance, the first is probably the result of the second, and it may therefore be preferable in some languages to reverse the order in translation.

So easily is simply “easily” in the original. The addition of so suggests (1) that the Thessalonians have already been led astray and (2) that Paul is blaming them. The first suggestion may be correct; otherwise, why should Paul discuss the subject in such detail? It is possible that the neglect of work mentioned in chapter 3 was linked with a belief that the Day of the Lord had already come. However, Paul may have found it more tactful to speak of a real situation as if it were only a possible danger. For this reason, too, it may be better to avoid the suggestion that Paul is blaming his readers, though some scholars detect a note of impatience in verse 5. Later in this letter Paul makes a clear distinction between the Christian community as a whole, which needs teaching and practical advice (3.6, 13), and certain members of the community, who, though still to be treated as brothers, are directly condemned (3.11-12, 14-15).

On the Day of the Lord, see notes on 1 Thess. 5.2. There is no textual basis for King James Version‘s “day of Christ,” though no doubt for Paul the Old Testament “Day of the Lord” had become also the day of Christ, and “the Lord” in Paul’s writings normally means “Christ.” Die Bibel im heutigen Deutsch has “the day on which the Lord comes,” clearly referring to Christ. Translator’s New Testament and Traduction œcuménique de la Bible add a note to explain “day of the Lord.”

In place of has come, a few translators (Knox, following the Latin, cf. King James Version) have “is close at hand.” The Greek verb can have this meaning in other tenses and in other contexts. In past tenses, however, it means “has arrived,” and in Romans 8.38 and 1 Corinthians 3.22 the same verb is contrasted with events still to come. Rigaux (p. 653) describes the translation “is imminent” as “a commentary,” having no linguistic basis.

The rest of verse 2 mentions the possible causes of the Thessalonians’ disturbance. Most commentators agree that there are three of these: (1) a “spirit,” (2) a “word,” and (3) a “letter.” (2) and (3) are occasionally taken together, to make a twofold contrast between a spoken utterance and a written message contained in a letter. This is unlikely, mainly because the Greek sentence contains three parallel expressions, and also because the term translated “word” often refers to a spoken message, as in 1 Thess. 1.6 (cf. Acts 20.38).

On the other hand, there seems rather to be a contrast of meaning between spoken messages (1) and (2) above and the written message (3). This is emphasized by Good News Translation and Bible en français courant. The two spoken messages, on this interpretation, would therefore be (1) the kind of ecstatic prophecy described in 1 Corinthians 14 (though this is nowhere else described as “a spirit” without qualification), and (2) a nonecstatic message of preaching or teaching. In the New Testament, neither ecstatic prophecy nor teaching is always accepted as coming from God (see 1 John 4.1). The translation of “spirit” as “prediction” (Knox, Phillips) is too narrow; Traduction œcuménique de la Bible has “prophetic revelation.” Bible de Jérusalem, which had “prophetic words” in its first edition, widens this to “manifestations of the Spirit” in the second.

Most translations take perhaps it is thought … that we wrote it in a letter to mean that a forged letter, falsely claiming Paul as its author, was circulating, and that this letter contained the statement that the Day of the Lord had come. It is true that verse 3 refers to a deliberate attempt to deceive the Thessalonians. However, the Greek (literally “by a letter as by us”) can also imply that a genuine letter by Paul (presumably 1 Thessalonians) had been misunderstood to mean that the Day of the Lord had come. (There was probably not much time, either since the writing of 1 Thessalonians or even since Paul’s visit, for a forgery to be written and circulated and to come to Paul’s knowledge.) Paul may not even be referring to any letter actually in existence, but be putting his readers on their guard against the danger of being influenced by such a letter (cf. Moffatt Knox Phillips “any … letter,” Barclay “some letter”). Good News Translation is right to leave these various possibilities open.

It is not certain whether Paul means that:
1. the “letter,”
2. the “word,” and the “letter,”
3. the “spirit,” the “word,” and the “letter”

were supposed to be “from us” (Revised Standard Version). Most translations from King James Version to Translator’s New Testament choose the first possibility, and this is the simplest solution. Phillips and probably Bible de Jérusalem agree with Good News Translation in choosing the third, while Knox, Barclay, Die Bibel im heutigen Deutsch Zürcher Bibel choose the second. The main argument for this compromise solution is the difficulty of deciding what could be meant by a prophetic utterance wrongly supposed to come from Paul and his companions. The devices used by translators to show which of these three possibilities they have chosen are varied and interesting. They include:

1. In languages where it is possible, a singular (Bijbel in Gewone Taal Biblia Dios Habla Hoy Luther 1984 La Sainte Bible: Nouvelle version Segond révisée Le Nouveau Testament. Version Synodale) or plural (Die Bibel im heutigen Deutsch Bible de Jérusalem) verb equivalent to “come (from us).”

2. Repetition or nonrepetition of such words as “some” and “any” (Jerusalem Bible “any prediction or rumour or any letter,” contrast Knox “any spiritual utterance, any message or letter”), cf. New English Bible Die Bibel im heutigen Deutsch.

3. Restructuring, as in Good News Translation, Bible en français courant Zürcher Bibel (whose use of square brackets is however not to be recommended): “… neither through a [prophetic] spirit nor through a supposedly-from-us-coming word or [such] a letter.”

4. Punctuation (e.g. King James Version “neither by spirit, nor by word, nor by letter as from us,” cf. Barclay “some message…, or some statement or some letter”).

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on Paul’s Second Letter to the Thessalonians. (UBS Handbook Series). New York: UBS, 1976. For this and other handbooks for translators see here .

It is not quite clear in what the greetings consist. There are at least three possibilities: (1) verse 16 (Best), (2) verse 17, (3) verses 17-18. Best thinks that it was at verse 16, and not at verse 17, that Paul took the pen from his secretary’s hand. This would, of course, be necessary if verse 16 were to be the greeting. Parallel passages in other letters suggest that Paul’s personal greeting does not refer backward to earlier verses, but usually includes later verses. For example, see 1 Corinthians 16.21 (v. 22 is scarcely a “greeting,” vv. 23-24 are); Galatians 6.11 (not a greeting, but a reference to Paul’s own handwriting); Colossians 4.18 (cannot refer to preceding verses). Philemon 19 is not relevant since it probably means that the whole letter was written in Paul’s own handwriting.

The Greek of the first few words is very concise, and will often need restructuring in translation. Literally it is “the greeting in my hand of Paul,” that is, “in my (Paul’s) own hand” (cf. Die Bibel im heutigen Deutsch “I, Paul, write the greeting with my own hand”). This may be rendered as “I am writing these words with my own hand,” “these very words I am writing with my own hand,” or “I myself am writing these words.”

Greetings from Paul must be rendered in some languages as “I am greeting you,” equivalent in some languages to “I am saying to you hello.”

This is the way I sign every letter may be expressed as “this is how I write my name at the end of every letter.” Such an expression would include the final clause of verse 17, this is how I write.

On the matter of possible forgeries, see the notes on 2 Thess. 2.2.

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on Paul’s Second Letter to the Thessalonians. (UBS Handbook Series). New York: UBS, 1976. For this and other handbooks for translators see here .

The first two words of the Greek (literally “but we”) mark a transition. “But” is the translation of King James Version Revised Standard Version Phillips Jerusalem Bible New English Bible Die Bibel im heutigen Deutsch Biblia Dios Habla Hoy Luther 1984; Moffatt translates “now”; and the word is omitted by Knox Barclay Translator’s New Testament Bijbel in Gewone Taal Bible en français courant, as by Good News Translation. There is a general change of theme, from the doom of unbelievers to the salvation of believers, but there is no specific contrast such as the English term “but” suggests. Bicknell’s attempt (quoted in Morris, p. 236) to see a contrast between the evangelists, who thank God “in spite of the discouragement of some of their converts,” and those converts themselves, is not convincing. If the transition is marked in other ways in translation, the word “but” or “now” can be omitted without loss. We is emphatic, but any contrast is between the subjects of verses 1-12 and 13-17 as a whole. For this reason Die Bibel im heutigen Deutsch makes explicit the contrast between unbelievers and believers and so renders “but for you, we must continually thank God.” Such an indication of the contrast is especially important at this point, particularly for the oral comprehension of the text. Usually the section headings are not read when one reads a passage aloud to a congregation.

The Greek sentence continues to the end of verse 14. It is not unduly long by Paul’s standards, but most translations divide it. In dividing the sentence translators sometimes tend to alter the emphasis on the various statements. These statements may be listed as follows, in simplified form:

1. We must thank God for you.
2. The Lord loves you.
3. God chose you.
4. God called you (v. 14).

King James Version Revised Standard Version Moffatt do not divide the sentence. Jerusalem Bible New English Bible Biblia Dios Habla Hoy Traduction œcuménique de la Bible divide it at the end of verse 13, thereby linking items 1, 2, and 3 of the above list. Knox Phillips Bijbel in Gewone Taal Bible en français courant, like Good News Translation, make three sentences, linking items 1 and 2 and leaving “the Lord loves you” as a depended clause. Die Bibel im heutigen Deutsch makes four sentences, not specifying any relation between them. Barclay Translator’s New Testament reverse 2 and 1, thereby throwing extra emphasis on 2 (“brothers, you are dear to God, and we can do no other than always thank God for you”).

Which are the closest relations, not primarily in grammar, but in meaning, between the four statements? How are they most naturally grouped? Grammar alone would suggest (1) a link between 1 and 2, because 2 is subordinate to 1 in the original text; (2) a link between 3 and 4, because they have the same subject, God, and because 4 is a dependent clause, hanging on to 3, in the Greek text. In meaning, however, 2 is more closely linked with 3 and 4 than with 1. 1 is preliminary; 2 is a general statement which is spelled out in more detail (as Paul often does) in what follows. The possible difference of grammatical agent between 2 and 3-4 is not significant, for Paul constantly links the work of God and of Christ (he does so very closely in vv. 16-17). The general structure of the translation may be given as: “We must thank God for you, bothers. The Lord loves you. God chose you. God called you.” The relations between statements 2, 3, and 4 may even be made more explicit in some languages as: “The Lord loves you, which may be seen by the fact that God chose you and called you.” However, because of the intervening clauses, one may need to say: “The fact that the Lord loves you is evidenced by God having chosen you,” and then, following the intervening clauses: “The Lord’s love for you is also clear by God having called you.”

Lord may refer to God or to Christ. Though generally in Paul’s writings “Lord” refers to Christ, in this context, which speaks of “love,” “choosing,” and “calling,” one may be justified in understanding “Lord” as referring to God.

Loves is a participle whose meaning is not limited to a point in time, and often overlaps both the past and the present. In languages which have a tense structure similar to that of English, the past tense “loved” could imply that God or Christ no longer loved the Thessalonians, so it is best in such languages to use a present or a timeless tense (see 1 Thess. 1.4). Some languages have two quite distinct terms for “love,” one suggesting desire to possess and the other implying concern and care for another. Probably the latter emphasis is important in this particular passage. Such terms for “love” are often derived from expressions denoting the concern of parents for their children. In some instances this kind of love is expressed in an idiomatic manner, for example, “his heart goes out to us.”

The form of the verb translated chose implies “for himself.” This idea is reinforced by God’s holy people, but it does not normally need to be expressed here. The tense of the verb chose, like that of called in verse 14, normally indicates an event at a particular point in past time, though the context probably shows that this point is at the beginning of time. However, see the following paragraph. There is always some danger involved in selecting a term to render chose, for this almost inevitably suggests a kind of separation of items. It is important to make certain that the type of choice indicated here means selecting out what is accepted from what is to be rejected. Sometimes this is expressed as “God specially named you,” “God put a special mark on you,” or “God called out your name.”

The textual basis for the phrase as the first is not certain. It is followed by Moffatt Knox Phillips Barclay Translator’s New Testament Bijbel in Gewone Taal Bible en français courant, but most commentators, together with King James Version Revised Standard Version Jerusalem Bible New English Bible Die Bibel im heutigen Deutsch Luther 1984 Bible de Jérusalem La Sainte Bible: Nouvelle version Segond révisée Le Nouveau Testament. Version Synodale Traduction œcuménique de la Bible, follow a text which reads “from the beginning.” Whichever text is used it is difficult to know exactly what Paul mean. (1) The Greek text followed by the Good News Translation contains a metaphor of harvest, Moffatt has “the first to be reaped for salvation,” and Knox “the firstfruits in the harvest of salvation.” Commentators tend to avoid this reading, partly because the Thessalonians were not the first to be converted in Macedonia (Paul visited Philippi first), and also because Paul usually adds some such expression as “of Achaia” (1 Corinthians 16.15 Revised Standard Version) to explain “firstfruits.” It may be necessary in some languages to be even more explicit and say, for example, “among the first to be saved,” or “among the first persons whom God was saving.” (2) If the text which reads “from the beginning” is followed, the question arises “from the beginning of what?” Some languages will need to specify this. Die Bibel im heutigen Deutsch does this in the most probable way: “Already before he made the world, he chose you.”

To be saved is literally “to (or for) salvation.” Many languages prefer an active verb to the abstract noun. Since there is a noun in the original, no tense is specified, and the context shows that Paul is thinking of salvation in the widest possible terms, from its beginning in God’s purpose to its completion at the last day. In the active form to be saved may be rendered as “whom God was saving.” But it may not be possible to find a ready equivalent to the term saved or “salvation.” In general, the equivalences of the biblical concept of salvation are of two types: one is based upon the idea of rescuing from danger or imminent death; and the other relates to restoration to health and soundness of body and mind. The latter meaning is increasingly used in translation of the Scriptures, because the concept of rescuing seems to be too narrowly restricted to a particular event, rather than focusing upon the results of such an event and the continuing relationship of the believer to God and his power.

By the Spirit’s power to make you God’s holy people is literally “in sanctification of spirit,” but the Good News Translation rendering is by no means a loose paraphrase. The text could mean simply that the (human) spirits of the Thessalonians are to be made holy, and this is how Moffatt and Knox understand it; but the great majority of translators and commentators understand Paul to be referring to the work of the Holy Spirit. Good News Translation makes explicit the meaning of “sanctification” as setting (someone or something) apart to belong to God.

By the Spirit’s power may be rendered as “by what the Spirit has done.” This may be expressed in some languages as a causative relation, for example, “God has caused the Spirit to make you his holy people,” or “… caused you to become his holy people.” In some languages God’s holy people can only be rendered effectively as “people who belong to God.” The emphasis is not upon the goodness of the people but upon their very special relationship to God.

Faith in the truth may also mean “faith which is created by truth,” that is, “truth which calls faith into being”; but note New English Bible “the truth that you believe” and also Knox. Verse 12 already linked faith (i.e. believe) with truth (see the notes on that verse). In both verses, truth has the specific meaning of the Christian message, like the Good News in the next verse. Good News Translation‘s translation fits the context well, since verse 12 has just mentioned believing the truth, and verse 15 will repeat the call to hold on to what has been received.

Note that in the event of salvation the primary agent is God but there are two secondary agents, the Holy Spirit and the person who believes. This relation must be expressed in some languages as cause, for example, “to be saved because of how the Spirit made you God’s holy people, and because of how you have put your confidence in the truth,” or “… in the true message.”

Quoted with permission from Ellingworth, Paul and Nida, Eugene A. A Handbook on Paul’s Second Letter to the Thessalonians. (UBS Handbook Series). New York: UBS, 1976. For this and other handbooks for translators see here .