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 .

That is why translates a word which, in this context, indicates that the apostle’s boasting is the result of the Thessalonians’ growth in faith and love. We and you are close together in the original. As we have seen in the notes on 1 Thessalonians, Paul often uses this way of suggesting a close personal relationship. As usual in these letters, “we” is not just another way of saying “I”; Paul constantly associates Silas and Timothy with himself.

In some languages it may be necessary to specify at the beginning of verse 4 precisely what constitutes the reason for the boasting. It may be necessary to say “because of your trust and love, we ourselves boast about you.” In other languages it may be more appropriate to introduce verse 4 with a conjunction such as “therefore” or a phrase such as “as a result.”

In this verse and in the following verses, Paul repeats several expressions which he used in his first letter, though sometimes in a rather different context. Boast recalls the boasting of 1 Thess. 2.19, where Paul speaks of boasting at the last day, but here the boasting is present (contrast 1 Thess. 1.8b). The translator’s problem is to find an expression which conveys (1) pride, and (2) speaking, without (3) the negative component of speaking well about one’s own achievements (the Concise Oxford Dictionary gives “extol oneself” as the first meaning of the verb “to boast,” and “vainglorious statement” as the first meaning of the noun “boast”). Moffatt “we are proud of you” (cf. Jerusalem Bible) leaves out (2), and La Sainte Bible: Nouvelle version Segond révisée “we glorify ourselves” (cf. Luther 1984 Le Nouveau Testament. Version Synodale Zürcher Bibel) fails to avoid (3). Translator’s New Testament‘s “speak with pride” and Die Bibel im heutigen Deutsch “with pride we tell” (cf. Biblia Dios Habla Hoy) are preferable. It is possible in some languages to suggest the component of pride in the meaning of boast by translating “we are always talking about you in the churches of God,” or “we are always glad to talk about you.”

The Greek locative preposition translated in Good News Translation as in may have any one of three meanings: (1) Its commonest meaning, and the one chosen by most translations, is “in” or “within,” indicating simply location (King James Version Phillips Revised Standard Version cf. Bijbel in Gewone Taal Bible en français courant Die Bibel im heutigen Deutsch Biblia Dios Habla Hoy La Sainte Bible: Nouvelle version Segond révisée Zürcher Bibel). (2) The same word, when followed by a noun in the plural, may mean “among,” as in Jerusalem Bible New English Bible (cf. Bible de Jérusalem Luther 1984). Knox attractively restructures the sentence to bring out this meaning and translates “as we visit the churches of God.” (3) Finally, the word may also mean “to,” emphasizing the delivery of a message by Paul to the churches. This interpretation is clearly followed by Translator’s New Testament: “This makes us speak with pride to the other churches” (cf. Le Nouveau Testament. Version Synodale) and seems to be the basis for Barclay “we cannot help telling God’s other congregations how proud we are of you.” 1 Corinthians 7.17 and 2 Corinthians 8.1 are possible parallels; in both these places, Good News Bible translates “in.” This translation seems rather static, and on the whole, perhaps the third meaning suits the context best. In any event, the meaning is simply a locative designation for the place and hence of the persons involved in the communication.

It is sometimes essential to translate the churches of God as “the other churches of God.” Otherwise the implication would be that either Paul and his companions had boasted about the faith of the Thessalonians to the people within the church of Thessalonica itself, or that the church of Thessalonica was not to be included among the churches of God. The phrase the churches of God poses an additional problem since it might be rendered in such a way as to refer to the buildings where the congregations met, rather than to the congregations themselves. If one wishes to emphasize the membership of the churches, it may be necessary to say “when speaking to the people of the other churches of God.” On the churches of God, see 1 Thess. 2.14. In rendering the phrase churches of God, it is important to make clear that these churches belong to God, avoiding any rendering which would suggest churches which God attends.

The Greek does not repeat we boast about. Good News Translation does so in order to divide the sentence, but the other common language translations do not find this necessary.

About the way you continue to endure and believe is literally “about your endurance and faith.” On both these qualities, see 1 Thess. 1.3. Good News Translation changes the original nouns into verbs, since the context shows clearly that the Thessalonians’ endurance and faith are expressed in active resistance in the face of persecutions and sufferings. These two words are often linked together (for example, in Mark 4.17, where the order is reversed and the nouns are in the singular). On sufferings, see 1 Thess. 3.3.

It would be possible to interpret to endure and believe as referring to “the endurance of faith,” that is, “continuing to believe” or “… to trust.” It is better, however, to assume that endure refers primarily to continuing faithfulness to God and believe to continuing trust. These meanings may be expressed in some languages as “how you stand firm and continue to believe.”

You are experiencing translated a rather unemphatic verb which, according to context, can mean undergoing persecution, “bearing with” someone, or even listening patiently to a speech. Moffatt, like Good News Translation, translates unemphatically “in which you are involved.” Bijbel in Gewone Taal and Die Bibel im heutigen Deutsch omit the verb altogether and translate “in all persecutions and sufferings.”

Through all the persecutions and sufferings you are experiencing may be rendered simply as “during all the times that you are persecuted and are caused to suffer.” However, the contrast between enduring faith and the persecutions which would tend to diminish faith may be expressed in some languages as “the way you continue to endure and to believe, despite all the ways in which you are persecuted and suffer.”

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 .

From here to verse 10, Paul refers back to his conduct while he was in Thessalonica, in order to support the statement in verse 6. The relation with verse 6 is shown in the text by an introductory “for,” which most modern translations leave unexpressed.

There is an inherent problem in the first sentence of verse 7, since you should do just what we did could refer to more than one kind of event. It could suggest, for example, that the Thessalonians were to keep away from fellow believers who were lazy, even as Paul and his colleagues kept away from them. However, this sentence refers to what follows and not to what precedes. Such a reference may be difficult in some languages, and therefore it may be better to use a term for do which suggests a general pattern of behavior or living, for example, “You yourselves know very well that you should live in the same way that we lived,” or even “… that you should work in the same way that we worked.”

Again, we were not lazy may be rendered as “we did not refuse to work.” But even this may be somewhat misleading. It could suggest, for example, some forced labor which Paul did not refuse to do. Therefore it may be useful to change the negative statement not lazy to a positive one, for example, “we worked hard.”

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 .

Do not let anyone deceive you in any way is equally emphatic in Greek and English. These words sum up the content of verse 2 and make it clear that Paul is thinking, not (or not primarily) that the Christians at Thessalonica might misunderstand something, but that someone might deliberately deceive them. An equivalent of do not let anyone deceive you in any way may be “do not permit anyone to fool you in the least.” In some instances an equivalent may be “do not believe at all the wrong words that people are telling you about this.”

For the Day will not come until makes explicit, as do virtually all translations from King James Version onwards, an idea which is implicit in the Greek, and which Paul would have expressed if he had not broken off his sentence at the end of verse 2. The key clause in verse 3 is literally “unless the apostasy comes first.”

The conjunction for would suggest a causal relation between not being deceived by the claims of the Day of the Lord having already come and the certainty of the future event for the Day of the Lord. Therefore it may be essential in some instances to translate “do not let anyone deceive you in any way, for you may be sure that the Day will not come….” It may also be important to render the Day as “that special Day.”

In some languages there is a problem involved in speaking about “a day coming.” Objects may come, but not time. However, in most instances one may speak of “a day happening” or say “it will be that day.”

From this point until at least verse 10, the translator has the difficult but necessary task of distinguishing between the meaning of the language Paul uses and the theological or other realities to which they are intended to refer. The latter aspect is the task of the biblical theologian. For example, general commentaries and many special studies try to answer the question: who is the one who holds it back in verse 7? (cf. v. 6). The translator should be aware of this and similar problems, but he should avoid any attempt to present a particular solution in his translation.

Final Rebellion translates a single word (cf. Revised Standard Version “rebellion”) which in secular Greek mean “desertion,” often associated with treason and rebellion against a lawful ruler. In the Greek Old Testament, including the deuterocanonical books (or Apocrypha), the word is used to describe unfaithfulness to God or the denial of God. This is the meaning of the closely related English word “apostasy.” Acts 21.21, the only other place in the New Testament where this term is used, speaks of those who “abandon the Law of Moses” (Good News Bible). The element of rebellion is perhaps implied, and is certainly present in later verses of the present chapter, but the central meaning is that of being unfaithful to, abandoning, or denying something or someone. A previous relationship with the person or belief denied is strongly presupposed. The translation should not, however, specify a denial of faith in Christ, since the context does not refer only to people who have been Christians. Die Bibel im heutigen Deutsch translates “first must many fall away from God.” As Good News Translation makes clear, “first” means “before the day of the Lord.” Paul is not beginning to number a series of points, and the translation should not leave the reader expecting a later sentence beginning “second” or “next.”

In many languages Rebellion can only be expressed as a verb, with some type of indication of those who participate in the rebellion. Until the final Rebellion takes place must thus be rendered in some languages as “until the time when so many people rebel against God,” “… turn against God,” or “… refuse to have anything to do with God.”

Appears is literally “is revealed” (Revised Standard Version). Passive verbs often indicate the activity of God, but this seems rather far-fetched here. “Reveal” in this verse does not have a technical theological meaning; it simply means that someone who had been hidden now comes out into the open, so the translation appears is satisfactory.

The Wicked One is literally “the man of lawlessness,” according to the most likely reading of the Greek, though some manuscripts, followed by King James Version, have “man of sin.”

In 1 Corinthians 9.21, a related form of the word translated here Wicked is used, not with a bad meaning, but to refer to non-Jews who do not know the law of Moses. Almost always, however, this and related words refer to those who actively disobey a law which they do know. Verse 4 shows that Paul is not thinking only of those within the Jewish and Christian tradition.

Good News Translation‘s the Wicked One, even with the capitals, is perhaps not quite as strong as the original. Bijbel in Gewone Taal‘s tempting “the one … who is lawlessness in person,” on the other hand, is a slight overtranslation. Die Bibel im heutigen Deutsch strikes a balance with “the enemy of God,” anticipating verse 4, and adds a glossary note. In a number of languages the Wicked One is rendered as “the one who completely opposes God,” or “the one who is against everything that God has ever said.”

Who is destined to hell is literally “the son of perdition.” There is no doubt that this is the same person as the Wicked One, who is described in more detail in verse 4. The literal translation “son of perdition” is unnatural in English. It reflects a Hebrew idiom which describes, first, character (e.g. Acts 4.36 “son of encouragement,” Good News Translation “ ‘One who Encourages’ ”), and second, the group to which one belongs (e.g. Mt. 13.38 “sons of the kingdom,” Good News Translation “the people who belong to the Kingdom”). In the present verse, “son of perdition” almost certainly means neither “the perverter” nor “the corrupter” (Bijbel in Gewone Taal); not “the product of all that leads to death” (Phillips, a literal misunderstanding of the Hebrew idiom), but “the one who is to be destroyed” (“by God” [implied], therefore “in hell”). In verse 10 he will appear as the leader of others who are also to be destroyed.

In order to make certain that the relative clause who is destined to hell is a nonrestrictive attributive and qualifier of the Wicked One, it may be necessary in some languages to employ a new sentence, for example, “He is the one whom God will destroy” or “… destroy in hell.” It may be even useful in some cases to indicate the certainly of the destruction by saying “whom God will surely destroy in hell.” Destruction should be rendered, not merely as “killing” or “causing to suffer,” but by some such expression as “cause to come to an end” or “utterly ruin.”

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 .