Phillips and some other translations change Paul’s rhetorical question, “Do you not remember…?” (Revised Standard Version), into a strong positive statement. Paul is not, in fact, asking his readers for information; he is saying that they either must or should remember (cf. Jerusalem Bible “surely you remember…?”; Barclay “you cannot have forgotten…”; New English Bible “you cannot but remember”; Bible de Jérusalem “you remember, don’t you…?”). Don’t you remember? may be rendered as an emphatic statement, for example, “I am sure you remember,” or “you certainly must remember.” It may then be necessary to follow the verb remember by the statement which immediately follows, for example, “I am sure you remember that I told you all this while I was still with you.” In some instances the reference to all this must be made more specific, for example, “I told you about all that was going to happen.”

For the clause while I was with you it may be important to introduce some spatial specification, for example, “while I was still there with you,” or “while I was still in Thessalonica with you.”

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 .

In this section Paul returns to his main theme, the activity of God and Christ, who are closely linked here and may also be so in verse 13. The transition is marked by the same Greek word in both places. There is an implied contrast between what the brothers are told to do in verse 15 and what Christ and God are asked to do in this prayer. “Now” (King James Version Revised Standard Version) and “so then” (Barclay) mark this transition better than New English Bible‘s “and,” which gives the impression of introducing an afterthought.

The indirect prayer beginning may our Lord Jesus Christ must be introduced in some languages with a verb of praying or beseeching, for example, “we pray to God that…” or “we beseech our Lord Jesus Christ himself and God our Father that he will….”

It may also be necessary to break this rather involved prayer in verses 16 and 17 into two sentences. This may be done, for example, as follows: “I pray to our Lord Jesus Christ himself and to God our Father, who loved us and who by his grace gave us unfailing courage and good hope. I pray that they will fill your hearts with courage and make you strong to always do and say what is good.”

There are many points of similarity between this prayer and 1 Thess. 3.11-13 (see the notes on that passage).

Loved us and gave us refer to events at a point in past time; Good News Translation‘s translation is better than “has loved” and “has given.” When did these events happen? In Paul’s writings these verbs in this form are often associated with the death and resurrection of Christ. That interpretation is possible here, though Paul does not say so explicitly, as he does in Galatians 2.19-20. Alternatively, the verbs may refer, like chose in verse 13, to an act of God which, involving an act of his will, is thought of as taking place at the beginning of time rather than at any particular point within human history.

Though the petition is directed to both the Lord Jesus Christ and God the Father, it is only God who is spoken of as loving and by his grace giving unfailing courage and firm hope. It is important, however, in translating not to suggest that only God, and not the Lord Jesus Christ, loves and gives courage.

Best suggests that unfailing courage and a firm hope may mean practically the same thing, unfailing courage being Paul’s own phrase and a firm hope an expression in common use. This would give a translation such as “unfailing courage”, a “firm hope”—without the connective “and,” since in English this word normally links two expressions which are somewhat different in meaning.

For courage, many translations have “encouragement” or the equivalent verb “encourage.” The word can also mean “exhortation” (cf. 1 Thess. 2.3, 11), but not in this context. Unfailing courage may mean “courage which never fails” or “courage which always continues”; and this is how most translators take it. Best, however, suggests the meaning “God has encouraged in respect of eternity,” and this fits the context well. Die Bibel im heutigen Deutsch has “courage for all the future.” Gave us unfailing courage must be expressed in several languages as a causative, with unfailing rendered as a type of adverb, for example, “caused us always to have courage” or “… to always be courageous.” In some languages courage might be expressed quite idiomatically as “never to run away in one’s heart,” or even “to have a firm heart always.”

A firm hope may be expressed as “to hope well.” That is to say, “God made us to hope well.” Literally the phrase is “a good hope,” and in this type of context the attributive “good” suggests something of the content of hope rather than merely the efficiency with which one hopes. Accordingly, in some languages “a good hope” may be “a patient waiting for what is good.”

The translator has to face the question “What did God do in (or ‘by’) his grace?” To what verb or verbs are these words related? (1) Most older and some modern translations follow the order of the original: God “gave us comfort and good hope through grace” (Revised Standard Version cf. King James Version Knox Phillips Barclay Luther 1984). (2) Most modern and also the older French translations link grace more explicitly with gave by putting in his grace (or “by his grace”) immediately before or after gave us (so Good News Translation cf. Jerusalem Bible New English Bible Translator’s New Testament Bible en français courant Die Bibel im heutigen Deutsch Bible de Jérusalem La Sainte Bible: Nouvelle version Segond révisée Le Nouveau Testament. Version Synodale Traduction œcuménique de la Bible). (3) Biblia Dios Habla Hoy, supported by Rigaux and Best, but the translation which accompanies the commentary, p.310, does not make this clear. translates “in his goodness God loved us and gave (us).” (4) Moffatt alone links grace with verse 17: “graciously encourage your hearts.” The Greek phrase (literally, “in grace”) is not as common in the New Testament as one might perhaps expect. It occurs in Colossians 4.6, but the meaning there is rather different. In Colossians 3.16, most editions, commentaries, and translations take “in grace” with what follows, as Moffatt does in the present verse. On balance, solution (3) seems better than (2). Solution (4) is possible, but it requires a punctuation different from that of the UBS Greek New Testament.

Some translations avoid the traditional word for grace, as being no longer part of current language (see notes on 1 Thess. 1.1). Here, Translator’s New Testament has “kindness,” and Die Bibel im heutigen Deutsch (cf. Bijbel in Gewone Taal) has “goodness.”

His before grace is not in the Greek, but it is clearly implied, and most modern translations except Bible de Jérusalem and Traduction œcuménique de la Bible add it. In his grace may be treated as means, attendant circumstance, or cause, and in many languages it is more normal to treat this phrase as cause, for example, “because he is so good” or “because of his kindness.”

Bijbel in Gewone Taal interestingly restructures the whole of verses 16-17 as follows: “We wish that in all the good that you do in word and deed, you may be encouraged and strengthened by our Lord Jesus Christ and God, our Father. He has shown us his love and given us in his goodness unending comfort and good hope.” This has the advantage (1) of dividing a rather long sentence, and (2) of avoiding the form “may,” which is perhaps beginning to fall out of use in some modern languages, as the corresponding Greek form was doing at the time the New Testament was being written. If restructuring on this scale is attempted, there is something to be said for reversing the two sentences, to give something like: “God our Father in his goodness has shown us his love, and given us a good hope and encouragement for all the future. We pray to him and to our Lord Jesus Christ that he may encourage and strengthen your judgment” (see comments on v. 17) “in every good thing you do and say.”

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 .

For the whole of this verse, compare 1 Thess. 3.13, Relief is not the word which, in verse 2, Good News Translation translates “peace” but “one which indicates the absence of tension and trial” (Best). Paul’s use of repetition (noted in the introduction to vv. 5-10) suggests that the relief is connected with life in the kingdom of God (see vv. 5 and 10). However, its immediate meaning is rather negative, an end to the suffering just mentioned in verse 6b.

Good News Translation‘s he will give relief to you who suffer and to us as well could be misunderstood as involving a contrast between “you,” who suffer, and “us,” who do not. This is certainly not the meaning of the Greek, which is simply “and to you the troubled relief with us.” Though there is, in a sense, a distinction made between you who suffer and us, in reality there is a comparison, for both, in another sense, are included in the relief which is going to come. Therefore, it may be more appropriate in some languages to translate “he will give relief to you who are suffering now, and to us also,” or “… both to you who are suffering now, and also to us.”

One may, however, find it difficult to render literally will give relief to. This is more likely to be rendered as a causative expression, for example, “cause you to experience comfort,” “cause you not to suffer,” or “cause your suffering to stop.”

He will do this is not in the Greek; Good News Translation adds it in order to begin a new sentence. Paul starts at this point a description of the last days which is full of images drawn from the Old Testament and from later apocalyptic writings which were circulating at that time. There is no need to avoid these images if they are natural in the receptor language. Indeed, some modern translations introduce additional figures of speech (e.g. Barclay “when the Lord Jesus bursts from heaven onto the stage of history”; Phillips 1st ed. “the final denouement”; but cf. 2nd ed. “the final appearance”).

Though in English the present tense is often used to refer to a future event, as in the clause when the Lord Jesus appears from heaven, it is usually necessary in translation to use a distinct reference to the future, for example, “when the Lord Jesus will appear from heaven,” or “when the Lord Jesus will come down from heaven and show himself.”

His mighty angels is literally “the angels of his power.” The translator has to decide whether “his” goes with “angels” or with “power.” “His angels of power” could be the equivalent of “his powerful angels,” as in Good News Translation (cf. King James Version Revised Standard Version Barclay New English Bible Translator’s New Testament Bijbel in Gewone Taal Bible en français courant Die Bibel im heutigen Deutsch Biblia Dios Habla Hoy). “The angels of his power” (Moffatt Jerusalem Bible cf. Bible de Jérusalem La Sainte Bible: Nouvelle version Segond révisée Le Nouveau Testament. Version Synodale Traduction œcuménique de la Bible Zürcher Bibel) is unclear and therefore lacking in impact. As Rigaux says (p. 627), “The angels and the power are two different entities, but it is not possible to specify the relation between them.” Knox boldly restructures to give “with angels to proclaim his power.” This has the extra advantage of reminding the reader that an angel is normally a heavenly being sent by God on a particular errand or mission. Good News Translation gives a clear and simple translation of a phrase whose exact meaning is uncertain.

With his mighty angels must be expressed in some languages as “his mighty angels will accompany him.” One must avoid in a rendering of mighty an expression which will merely imply that they are physically strong or muscular. In some languages the most appropriate equivalent will be “his angels who have great power,” or “his angels who can do mighty acts.”

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 .

Used to tell renders a Greek verb meaning “command,” “order,” or “tell” (in the sense of giving instruction). The same verb is used in verses 4 (tell), 6 (command), and 12 (command). Paul is not referring to a rule in force in all the churches, but to specific instructions given during his visit, which he now repeats as a reminder (cf. Jerusalem Bible “We gave you a rule when we were with you: not to let anyone have any food if he refused to do any work”). The form of the verb indicates that the instructions were not given only once, but that they were given continually or habitually, whenever the situation demanded that they be given.

Commentaries discuss whether is not allowed to eat means that fellow Christians would not supply food to those who did not work, or that they would be excluded from the common meals in which the Lord’s Supper was celebrated. The text itself does not make the situation clear, and the translation should not be narrower than the text.

The last part of this verse could be misunderstood as a general piece of worldly wisdom, “If you don’t work, you don’t eat.” This is not even a possible meaning of the text, which is literally “if anyone does not want to work, neither let him eat” (a third person imperative reflected in Good News Translation‘s is not allowed to eat).

Verse 10b, even understood as a command, sounds like a fixed formula, and Paul has mentioned in verse 6 the handing on of a tradition (see the notes on that verse). It is therefore not surprising that commentators have looked for parallels to this saying. No close parallels have been found from New Testament times, but see Proverbs 10.4.

“Will not work” (Revised Standard Version New English Bible) should not be misunderstood as a future tense. The Greek is clearly “does not want to work.” However, it is important to avoid giving the impression that this includes persons who actually do work but who do not like to do it. It may be necessary, therefore, in some languages to follow the Good News Translation rendering and translate whoever refuses to work. Also, it may be necessary to employ a conditional (as, in fact, the Greek does): “if anyone does not want to work,” or “if some persons refuse to work.” A literal rendering of “whoever does not want to work” might be taken to include persons who do not like to work but who nevertheless do work.

It may be difficult to render literally is not allowed to eat, for this type of expression suggests the imposition of authority, and in some languages this cannot be expressed without indicating whose authority. Furthermore, a literal rendering of is not allowed to eat could suggest “you must make him fast,” or “you must keep him from eating.” This would imply a kind of overt punishment or rigid control by the church, something rather out of harmony with the immediate context and the historical situation. The most satisfactory equivalent in some languages is “you should not give him anything to eat.”

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 Greek sentence begins “and now.” “And,” common at the beginning of sentences in Hebrew and biblical Greek, is omitted in most translations since Revised Standard Version, including Bible de Jérusalem, but not Jerusalem Bible Translator’s New Testament Traduction œcuménique de la Bible. “And now” here, followed by already in verse 7, suggests a certain amount of repetition between verses 6 and 7. The same Greek words are used more closely together in 1 John 4.3 (Good News Translation “and now it is here in the world already”).

Now sometimes has a purely logical meaning, for example, “now let me mention something else” (cf. Bijbel in Gewone Taal “thus”), and this would make good sense, since verse 6 probably begins a new paragraph. However, “now” in Greek usually indicates time, and this seems the more important factor here.

How is now related to the rest of the sentence? Does Paul mean (1) “you know now what is keeping this from happening” (cf. New English Bible “you must now be aware of the restraining hand”; similarly Moffatt Phillips Biblia Dios Habla Hoy Zürcher Bibel); or (2) “you know what is restraining him now” (Revised Standard Version cf. Knox Good News Translation Barclay Translator’s New Testament Bible en français courant Die Bibel im heutigen Deutsch Luther 1984 Bible de Jérusalem)? It is likely that Paul is moving on to teaching which is at least partly new to the Christians at Thessalonica. However, the main contrast between verses 1-4 and 6-10 lies in the difference of time perspective. In verses 1-4 Paul is concerned to say that the Day of the Lord will not come until certain other events have first taken place. In verses 6-10 he says positively and in more detail what these events are and in what order they will occur. This concern with order in time is shown by the use of such expressions as now, at the proper time (v. 6), already (v. 7), and then (v. 8). Paul distinguishes three groups of events: the first group are already occurring; the second are still in the future, but will happen before the Day of the Lord; and the last will take place on the Day of the Lord. However, Paul does not distinguish between the order of events within each group, and probably thinks of them as happening together. The following diagram compares the order in which Paul expects events to happen (first column) with the order in which he mentions them in successive verses. Figures in parentheses refer to verses; the other figures refer to the order in which the events are mentioned.

This diagram illustrates several points about the development of Paul’s thought in this passage. (1) It confirms that he is more concerned in verses 6-10 than in verses 1-4 with the order of events in time. (2) Although there is some repetition, additional details are added at every stage. (3) Paul connects the present, in which the mystery of lawlessness is already at work, through the future period before the end, in which the man of lawlessness will be revealed, to the end, when he will be destroyed. Paul places the Christian hope within the setting of his readers’ present experience. (4) Paul is most concerned, not with the restraining power, but with the man of lawlessness.

Languages differ in the way in which they express successions of events. Translators in some languages may need to alter the order in which Paul mentions the various items, to make it agree more closely with the order in which he expects them to happen.

Yet there is something that keeps this from happening now, and you know what it is is much shorter in Greek. Literally it is “and now the restraining (thing) you know.” Most translations expand this brief statement in order to make the meaning clear. The “restraining (thing)” (neuter) becomes a “restraining (man)” (masculine) in verse 7, and Good News Translation‘s something that becomes the one who in the next verse. In both places, Paul uses the definite article “the.” This suggests that the readers are supposed to have heard of this power (or person) already. If they had not, Paul would surely have explained in more detail what it was. However, we do not know this today. Best ends a careful seven-page summary of the various theories by saying “we must acknowledge our ignorance” (p. 301).

The verb which Good News Translation translates keeps … from (v. 6) and holds … back (v. 7) is used in various ways in the New Testament: (1) in a good sense, of retaining (Luke 8.15) or holding on to a message (1 Corinthians 15.2, cf. 11.2; see notes on 1 Thess. 5.21), or to one’s confidence (Hebrews 3.14) or hope (Hebrews 10.23, cf. Hebrews 3.6); (2) neutrally, of owning possessions (1 Corinthians 7.30, cf. 2 Corinthians 6.10), occupying a seat (Luke 14.9), or of Paul keeping Onesimus with him (Philemon 13); and (3) negatively, of the truth being held captive (Romans 1.18), the Law holding men prisoner (Romans 7.6), or a disease holding someone in its grip (John 5.4). A number of scholars believe that the third sense seems to fit the present context best, though this is not as clear in Greek as in most translations. The Greek verb normally has an object, but not here. There is nothing in the original text corresponding to Good News Translation‘s this in verse 6 and it in verse 7. The power which holds … back could in theory be an evil power holding men prisoners (as in Romans 7.6), but it is difficult to see why this power should be taken out of the way if another evil power, the Wicked One, is to take its place.

The conjunction yet indicates contrast, but this is not a contrast between the last sentence of verse 5 and the first sentence of verse 6. The contrast is suggested by what Paul affirms will happen, but which has not happened as yet; that is to say, between the contents of verses 3-4 and the statement of verse 6. To express this contrast appropriately, it may be necessary to use a conjunction such as “nevertheless” or “despite what is going to happen.”

In some languages a literal rendering of something would suggest a particular object as being the instrument or means which keeps the rebellion and the desecration of the Temple from taking place. Accordingly, some translators render something as “someone” in order to make the statement in verse 6 parallel to what occurs in verse 7. Other translators employ a phrase like “for some reason,” in order to indicate that a more general factor is involved in preventing the appearance of the Wicked One. Thus one may translate, for example, “nevertheless for some reason these happenings have not occurred as yet,” but it may be better to imply that Paul himself knew the reasons involved and therefore to translate, “nevertheless, for these reasons….”

The words you know seem to state clearly that the Thessalonians knew who or what the power which keeps … from was. Some translators understand the phrase in this way: Moffatt “you can recall,” Knox “(you know what I mean),” Barclay “you know about.” More probably, the words mean “you are experiencing for yourselves the activity of this restraining power.” This is a meaning of know close to that in which Paul spoke of those who “do not know God” (2 Thess. 1.8), indicating much more than that they did not know of God’s existence (cf. New English Bible “you must now be aware of”). If one is to interpret know in the sense of “experience,” it may be possible to translate you know what it is as “you know personally what it is,” or “… what is doing this,” or even, “… what is keeping this from happening.”

Like the first part of the verse, at the proper time, then, the Wicked One will appear is very concise in Greek. Literally it is “so that he will be revealed in his own time.” Some manuscripts have “in his time,” which means practically the same thing, unless someone else’s time (just possibly, but not likely, God’s time) is meant. The pronoun “he” almost certainly refers to “the man of lawlessness,” that is, the Wicked One, who is Paul’s main concern in this passage.

In a number of languages the proper time must be expressed by some kind of modal element in the verb, for example, “at the time when it should happen.” In other instances proper must be expressed as “correct,” that is to say, “at the correct time.” It may, however, be difficult to speak of a correct or proper time unless there is an indication of the person in whose judgment the time is proper. Therefore one may be obliged to say “at the time that God decides is right.”

Since the appearance of the Wicked One is essentially determined by his own initiative, one may say in some languages “the Wicked one will show himself,” or “… will cause himself to be known.”

If the two halves of this verse are read as a whole, it becomes clear that Paul can only mean: “You are experiencing the power which holds the Wicked One back now, so that he will be revealed at the proper time, and not before.” The words “in his own time” are emphasized in Greek by being placed at the end of the sentence. Barclay “not … until” is entirely justified: “so that the Wicked One will not burst upon the world until his own proper time” (cf. Die Bibel im heutigen Deutsch “God’s enemy can only appear when the time is ripe for him”; Bijbel in Gewone Taal Bible de Jérusalem Traduction œcuménique de la Bible).

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 Good News Translation translation of verse 16 leaves one slight difficulty unsolved. It carries into English an ambiguity of the Greek text, in which the pronoun “he” (of “he may encourage”) may refer to our Lord Jesus Christ, to God our Father, or to both acting jointly. Verse 17 is a continuation of the sentence begun in verse 16, so that the one who loved us and … gave us courage … is the same one who Paul desires may fill you with courage and strengthen you.

Fill you with courage is literally “encourage your hearts.” Any translation of “hearts” which suggest mere emotion is to be avoided (see 1 Thess. 2.4, where Good News Bible has “our motives”; cf. 1 Thess. 2.17, where Good News Bible has “our thoughts”). The Greek word for “heart,” like its Hebrew equivalent, sometimes means the whole “inner man,” as in 1 Peter 3.4. Good News Translation, along with Phillips Jerusalem Bible New English Bible Translator’s New Testament Bijbel in Gewone Taal Die Bibel im heutigen Deutsch Traduction œcuménique de la Bible, accordingly replaces “your hearts” by you. However, “heart” can also refer more precisely to judgment and will, as in Mark 7.21, cf. Jeremiah 5.21 (King James Version “without understanding,” Revised Standard Version “senseless”) and Job 12.4 (Revised Standard Version “understanding,” New English Bible “sense”). This would fit in excellently with Paul’s appeal to his readers in 2.1-3 to use good sense and judgment. Similarly, strengthen you is the opposite of being “shaken” (see notes on v. 2).

In a number of languages it is impossible to speak of “filling you (or “your hearts”) with courage,” but one may say “to cause you to be completely courageous,” “to cause you to have complete courage,” or “to cause you to stand up against any and all dangers.”

To always do and say what is good (literally “in every good deed and word”) correctly links always and good with both do and say. The implied meaning is not “strengthen you whenever you are doing or saying something good,” but “strengthen you so that you can do and say what is good” (or perhaps, as in vv. 9-10, “so that you can do and say all kinds of good things”). Good News Translation (cf. Barclay) brings this out. Knox‘s “confirm you in every right habit of action and speech” somewhat over-emphasizes the suggestion that the Thessalonians are already (at least in general, cf. chapter 3) doing and saying what is good. However, Paul by no means denies this.

It may be difficult in some languages to combine the concept of “strengthen” with the idea of doing and saying what is good. The basic underlying meaning of strengthen in this context is an increase in “capacity” or “ability.” In some instances one may wish to translate this as “make you continually able to always do and say what is good.” By the introduction of “continually” and “able,” the concept of abiding strength is clearly indicated.

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 .

With a flaming fire is literally “in a fire of flame.” These and the following words recall Psalm 79.6; Isaiah 66.15; Jeremiah 10.25; and perhaps Exodus 3.2. The translator has first to decide whether this phrase goes with the end of verse 7 or with the rest of verse 8. If with the end of verse 7 it will be understood that the fire will serve to light up the Lord Jesus when he comes; it will be associated with revelation. If, however, this phrase goes with the rest of verse 8, the fire will serve to destroy the wicked. Biblia Dios Habla Hoy takes the words back into verse 7 and translates “when he comes from heaven among flames of fire with his powerful angels.” Translator’s New Testament leaves the question open by making “there will be flames of fire” a separate sentence. Several other translations, including Good News Translation, produce a similar effect by putting commas before and after the phrase, leaving the reader to decide where the more important break in meaning occurs. Jerusalem Bible links the phrase with what follows: “he will come in flaming fire to impose the penalty…” It is difficult to be certain. The first possibility recalls more clearly the revelation of God to Moses in the burning bush of Exodus 3.2; the second reflects the usage in Psalm 79.6 and Isaiah 66.15.

Since in many languages the phrase with his mighty angels must be expressed as a separate statement, one may be required to render with a flaming fire also as a separate sentence, for example, “there will be a flaming fire,” or “there will be a fire which will flame up.” This can still be related to the coming of Jesus by saying “when he comes there will be a flaming fire.”

The following words, to punish, are rather easier to understand than to translate. Revised Standard Version‘s literal translation is “inflicting vengeance.” The best commentary is Hebrews 10.30: “I will take revenge, I will repay” (Good News Bible), quoting Deuteronomy 32.35. Old Testament teaching on vengeance can be generally summed up in three points: (1) Because God is just, he has the right to punish those who do wrong and to avenge those who are harmed by others’ wrongdoing. (2) God normally does this by disinterested human agents, such as judges, whom he appoints. (3) It is therefore quite wrong for anyone else to “take the law into his own hands” and avenge himself.

The translator’s problem is therefore to show that the vengeance in question is the just action of God, not a private vendetta. (A similar difficulty was noted in 1 Thess. 1.10; 2.16, in speaking about God’s wrath or anger. In English, “wrath” and “vengeance” are slightly higher level equivalents of “anger” and “revenge,” though “wrath” is more archaic than “vengeance.”) Good News Translation‘s punish leaves out the specific element of paying someone back for a wrong done. Die Bibel im heutigen Deutsch has “judges”; Jerusalem Bible (cf. Best) “to impose the penalty”; Barclay specifies “to execute divine vengeance.”

The verb to punish is most frequently translated as “cause to suffer.” Such a rendering fits in well with verse 6, in which God causes suffering for those who have caused the believers to suffer. A number of languages, however, do have very specific terms for punishment, for example, “whip,” “beat,” “torture,” but none of these should be employed in this type of context. It is preferable to use a more generic expression which does not need to be interpreted in a strictly literal manner.

The reader of some translations, including Good News Translation, may ask: “Why should God punish those who reject him? Are they not people to be helped rather than punished?” The answer to this problem lies in the words translated reject. Literally the words mean “do not know,” but the word “know” normally means, not intellectual knowledge of a fact, but a relationship with a person (cf. Mark 14.71; John 7.28; 2 Corinthians 5.16 [Good News Translation translates “judge”]; Titus 1.16). In Luke 1.34 (where Good News Translation‘s “I am a virgin” is literally “I do not know a man”) a different, but semantically related, verb is used. “Not to know God” means, therefore, refusing to enter into a relationship with him. For this reason, several translations have “refuse to recognize God” (Barclay cf. Phillips 2nd ed. Biblia Dios Habla Hoy) or “refuse to acknowledge God” (New English Bible cf. Knox). Bijbel in Gewone Taal, more simply, translates “did not want to know God”; Die Bibel im heutigen Deutsch “do not honor God”; Moffatt “ignore God.” Good News Translation correctly understands a refusal to recognize or acknowledge God as a rejection of him. This rejection of God is expressed in a number of languages idiomatically, for example, “push God out of their thoughts,” “give God no place in their hearts,” or “refuse to open the door to God.”

Next, the translator has to decide whether the ones who reject God and the ones who do not obey the Good News are the same people or not. The form of the Greek slightly suggests two different groups, and some commentators try to identify them, but the evidence is not decisive. Translations, both old and modern, are fairly evenly divided, with Jerusalem Bible (cf. King James Version Moffatt? Knox? Phillips Bijbel in Gewone Taal Die Bibel im heutigen Deutsch Biblia Dios Habla Hoy Le Nouveau Testament. Version Synodale Traduction œcuménique de la Bible) suggesting a single group (“all who do not acknowledge God and refuse to accept the Good News…”—“all” is not in the Greek), and Bible de Jérusalem (cf. Revised Standard Version Barclay Translator’s New Testament Bible en français courant Luther 1984 La Sainte Bible: Nouvelle version Segond révisée Zürcher Bibel) suggesting two groups (“those who do not know God and those who do not obey the Gospel”). Good News Translation leaves the question somewhat open, for one can interpret the those as referring to one group who are described in two ways. On the other hand, one can understand the those as being carried over and implied before the second who in such a way that two groups are specified. If Good News Translation repeated the those, two groups would be indicated, whereas if Good News Bible omitted the second who, only one group would be indicated. If one wishes to indicate more clearly that only one group of persons is being spoken about, it may be necessary to render “to punish those who refuse to acknowledge God, that is, those who do not obey the Good News about our Lord Jesus,” or “… these are the very ones who….”

The English word obey, used by many translations, raises certain problems.
(1) Obey means “to do what one is told,” and one normally speaks of obeying an order or someone who gives an order. Obey the Good News sounds strange, because Good News almost by definition implies a statement, while obey implies an order. The outlines of Christian preaching, found in Acts 2.14-39; 3.13-26; 1 Corinthians 15.3-7, and similar passages, often end with a call for people to repent and believe (e.g. Acts 2.38; cf. 3.19), but they consist largely of telling the story of Jesus’ birth, death, and resurrection, the coming of the Holy Spirit, and the return of Jesus as judge.
(2) When we compare the English obey with the Greek word which it translates, we find, not surprisingly, that while the range of meaning of the two terms overlaps, it is not completely the same. English obey, unless it is followed by some such word as “willingly,” does not suggest any inner agreement or commitment to a course of action—you do what you are told, whether you like it or not. This is sometimes so in Greek also—in Mark 1.27, the demons are forced to obey Jesus. But more commonly, as in the present passage, the context refers to a personal and willing response. New Testament writers speak of “obeying” or responding to the faith (Acts 6.7), the gospel (here and in Romans 10.16), or the apostles’ message (2 Thess. 3.14). The same word, which is related to the word for “hear,” may also be used of someone answering a knock on the door (Acts 12.13), and even (though not in the New Testament) of God or a judge “hearing” and responding favorable to someone’s prayer or plea.
(3) For these reasons, a few translations avoid the word obey in this verse. Jerusalem Bible has “refuse to accept”; cf. Bijbel in Gewone Taal “have rejected” (the Dutch word is also used of refusing an invitation); Die Bibel im heutigen Deutsch “do not listen to”; Biblia Dios Habla Hoy “pay no attention to.”

As already suggested, it is quite impossible in many languages to speak about “obeying the Good News.” In some instances one can speak about “obeying what the Good News says,” but even this may sometimes be very difficult. The closest equivalent may be “live in accordance with the Good News.” However, since in both expressions, who reject God and who do not obey the Good News, there is either an explicit or implied rejection or refusal, it may be important to introduce this fact explicitly in both clauses, translating the second one, for example, “refuse to follow the Good News,” or “reject living according to the Good News.”

For the Good News, see the notes on 1 Thess. 1.5; and for Lord, see 1 Thess. 1.1. About our Lord Jesus (cf. Bible en français courant and Biblia Dios Habla Hoy) is clearer than the traditional translation “of our Lord Jesus,” which could also mean “from our Lord Jesus,” a much less likely meaning here.

While the term Lord, in the phrase our Lord Jesus, is basically a title, it should not be rendered merely as an honorific qualification of Jesus. To avoid doing so, it may be necessary in some languages to speak of “the Good News about Jesus, who is our Lord.” On the other hand, in some languages there is no term for “Lord” which means an individual who rules over another or to whom one gives complete obedience. Therefore our Lord Jesus may be rendered in some languages as “Jesus whom we obey” or “Jesus who rules over us.”

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 .

After several verses of careful preparation (at least vv. 6-10 and possibly 3-10), Paul comes to the most central and sensitive point in this part of the letter. The first words are literally “for we hear.” “For” is a common word, in Greek as in English, often used, as in verse 7, in a weak and general sense. Here, on the contrary, the word has its full force and its strict meaning; it introduces an explanation of what has gone before. Good News Translation (contrast Barclay Translator’s New Testament) brings this out very well by we say this because, and secondarily by beginning a new paragraph (cf. Bijbel in Gewone Taal Bible en français courant Die Bibel im heutigen Deutsch [but not Biblia Dios Habla Hoy] Le Nouveau Testament. Version Synodale). Jerusalem Bible begins a new paragraph at verse 10, making it relate to verse 11, in the manner that a rule is related to an example of its application. Barclay transforms the present “we hear” into “news has reached us.” Die Bibel im heutigen Deutsch, on the other hand, emphasizes both the present tense and the change to specific facts by translating “now we hear.” The text strongly implies that Paul has recently received news from Thessalonica, either by letter or by a direct oral message. There is no suggestion of hearsay or rumor.

Because of the particular form of this communication (namely, a letter), it may be necessary to render we say this as “we are writing this.”

In some languages a literal rendering of we hear would suggest actual listening rather than learning about an event through channels. Therefore it may be more satisfactory to translate we hear as “we have been told” or even “we have learned.” Such a shift from a literal rendering of hear may be necessary to avoid the suggestion of “rumor.”

Among you (Barclay “in your society,” Translator’s New Testament “of you”) reminds the reader that Paul is still addressing the whole community, including those members of it (“brothers,” cf. vv. 6, 15) who are behaving badly.

Live lazy lives (recalling 2 Thess. 3.6; see the notes there) is literally “are walking (i.e. behaving) lazily.” This is not a reference to a lifelong habit of laziness, but to a refusal to work.

The last part of the verse, literally “not working but being busybodies,” contains a play on words which raises difficulties similar to those mentioned in the notes on verses 2 and 3. Moffatt attempts a play on words with his “busybodies instead of busy.” The single word translated meddle in other people’s business is the same as the word “work,” with the addition of a prefix meaning “around” (Die Bibel im heutigen Deutsch “run around uselessly”). It is a secondary matter, depending on the resources of the receptor language, whether such a play on words can be reproduced in translation. If it can be done naturally, so much the better, but the more important translation problem is how to combine the two ideas of (1) not working and (2) interfering in other people’s affairs. The translation of (1) must not imply such total passivity as to contradict (2). Good News Translation slightly undertranslates (1), subordinating it to (2) by the phrase do nothing except. Barclay, at a rather higher level of language, keeps a good balance while still linking the two phrases closely together: “idle in their own affairs, and interfering in everyone else’s.”

The double relative clauses in verse 11, who live lazy lives and who do nothing except meddle in other people’s business, may create serious grammatical problems in some languages, and therefore some restructuring may be required. However, the relation between these two relative clauses is quite different from the relation between a similar set of relative clauses in verse 6. Here in verse 11 there is an element of contrast; these people refuse to work but do not hesitate to meddle in other people’s affairs. The contrast and the play on words can perhaps be introduced by setting off the final relative clause as a separate sentence, for example, “… who refuse to work. Rather, they are constantly involved in other people’s work,” or “who refuse to work for themselves but are busy meddling in other people’s work.” The rendering of “work for themselves” must not be understood in the sense of self-employment, but rather in a sense of “working in order to support themselves.”

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 .