1 Thess. 4.1 is the best commentary on this verse. The main problems in translating it concern the tenses of two of the four verbs in the Greek text. The other two are quite clear: are doing and will continue to do (literally “will do”; continue is implied).

The Lord gives us confidence in you is literally “we have-been-and-are-confident in the Lord about you.” The confidence begins in the past, no doubt at the time of the readers’ conversion, and continues into the present. If, as in English, it as awkward to express both these ideas, it is best to use a present tense. It is not quite clear whether Paul’s confidence is in the Lord, in you, or in both, whether “we are confident in the Lord concerning you,” or “we as Christians have confidence in you.” The two ideas are closely related, and Good News Translation satisfactorily includes both.

The Lord gives us confidence in you actually represents a causative relation. “It is the Lord that causes us to have confidence in you,” or “… to be sure about you.” To have confidence in someone may be expressed in some languages as “to trust” or “to rely on” someone. Therefore, one may translate this statement as “the Lord causes us to rely on you.”

As in a number of contexts, the Lord must often be translated as “our Lord,” since those to whom the Lord is related as ruler must often be specified.

There may be a problem in some languages in beginning verse 4 with a conjunction such as and, since there is no obvious and immediate relation between the preceding clause and what follows. It may be better to omit and and begin the sentence as “the Lord also gives us confidence.” In this way some indication of the relation between this statement and the beginning of verse 3 may be made explicit.

The translation of what we tell you involves an overlap of past and present, though the tense of the Greek verb is present. In verses 6 and 12, Paul is clearly referring to the particular teaching he is now giving about the obligation to work. In verse 10 he uses the same verb in the past tense. In verse 4, Paul has not yet mentioned any specific teaching. In any case, he states that the Thessalonians are already doing what we tell you, and this clearly implies some earlier instruction, either during Paul’s visit or in a letter. The translation of what we tell you should be wide enough to include both past and present teaching. Some translations avoid the problem of tense by using a noun instead of the verb, for example, Barclay “our instructions” (cf. Phillips Die Bibel im heutigen Deutsch). Jerusalem Bible generalizes the statement by adding the word “all”: “will go on doing all that we tell you.”

The Greek verb means “tell” in the sense of command or order, not in the sense of telling a story. The words are doing and will continue to do emphasize the practical nature of the teaching Paul has in mind. This is another slight indication that verses 1-5 are linked with what follows, rather than with the doctrinal teaching of chapter 2.

In some instances the rendering of are doing and will continue to do may cause confusion, because a verb meaning “to do” may carry the implication of “to work.” This would not be entirely appropriate in view of what Paul says beginning with verse 6. The implications here are broader than mere work, and therefore it is more appropriate in some instances to translate “we are sure that you are living and will continue to live in the way in which we tell you,” or “… are behaving and will continue to behave in the manner we prescribe.”

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 .

See also the notes on verse 10 and the introductory notes on verses 11-12.

This verse describes what will happen if Paul’s prayer in the previous verse is fulfilled. The name of someone is virtually the same, in biblical language, as the person himself, but this way of speaking is not always natural in current speech, and so Die Bibel im heutigen Deutsch omits it: “thereby our Lord Jesus will be honored … through what he works in you.” Good News Translation and some other translations turn the passive verbs of the original (literally “thus will be glorified the name of our Lord Jesus Christ in you, and you in him”) into the active. “In you,” like “in the saints” in verse 10, may mean either “by you” (cf. Bible en français courant), “among you,” (Translator’s New Testament) or “because of you” (Barclay). The difference between the first two possibilities is slight, and the third is the least likely. Translator’s New Testament‘s translation of the second phrase is attractive: “you will be honoured because you belong to him.”

In this way may be expressed in some languages as a condition, for example, “if this happens.” In other instances one may express the meaning by using a phrase of means, for example, “by doing this.”

Since you is really the agent of the activity of causing glory to the Lord Jesus, it may be better in some languages to translate the first clause of this verse as “by doing this you will cause the Lord Jesus to receive glory,” “… cause his reputation to be lifted up,” or “… cause him to be looked upon with wonder.”

The elliptical clause and you from him may be rendered as “and he will cause you to have glory,” or “… to be honored.”

On the grace of our God, see the notes on 2 Thess. 1.2. The idea that the name of our Lord Jesus will receive glory … by the grace of … the Lord Jesus Christ is complicated for reasons which have nothing to do with language, and it is not the translator’s responsibility to resolve this kind of difficulty. Translator’s New Testament (cf. Die Bibel im heutigen Deutsch) makes it less obvious by beginning a new sentence: “May our God and the Lord Jesus Christ graciously make this come true.” It may be useful to relate the final phrase of verse 12, by the grace of our God and the Lord Jesus Christ, to the immediately preceding elliptical expression, and you from him, for it is obvious that the honor which the Lord Jesus is to give to the believers in Thessalonica will be a result of the goodness of God. One can, therefore render this final expression as “this will happen because our God and the Lord Jesus Christ are so good to you,” “… are so gracious to you,” or “… are so exceedingly kind to 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 .

The main problem in translating this verse is stylistic. It is caused by the fact that the verse contains a double contrast (1) between verses 14 and 15, (2) between 15a and 15b. The Greek avoids awkwardness by using one word for “but” at the beginning of verse 15, and another and stronger word in the middle. These correspond neatly to Good News Translation‘s but and instead, King James Version‘s “yet” and “but,” and Best’s “however” and “but.” The first “but” is expanded, legitimately but not very neatly, by New English Bible into “I do not mean” (cf. Phillips Jerusalem Bible Barclay Translator’s New Testament). Verse 15b is a positive statement which holds the balance between the negative statement of verses 14b and 15a.

Do not treat him as an enemy may be rendered as “do not act toward him as you would act toward an enemy.” This may be treated idiomatically in some languages as “do not name him as an enemy,” or “do not call him your enemy.”

Warn (a different word from warn in verse 12) may also mean “teach” or “instruct.” The more specific idea of warning fits the context better here. The Greek suggests repeated warnings. Warn him as a brother must be rendered somewhat more explicitly in some languages, for example, “warn him about doing such things in the same way as you would warn your own brother.” On the other hand, the term brother in this context may refer specifically to a fellow believer, and therefore one must say “warn him not to do as he has done, as one who is a fellow believer,” or “… one who also believers in Christ.”

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

Paul’s main concern in this section has been with secondary powers of evil, and more recently (v. 9) with Satan himself. Now he emphasizes that this whole struggle has its place in the purpose of God.

So (as the same Greek expression, translated differently, in 1 Thess. 2.13) refers backwards (contrast Jerusalem Bible), and has a rather general meaning. In order to find the right relation between verses 9-10 and 11-12, it is necessary to look at the wider context. Note first that verse 11 introduces, with the emphatic word God, a factor not mentioned directly since the end of chapter 1, namely, the activity of God. Most translations suggest that verse 9-10 give the reason for the events in verses 11-12, but when we read the passage as a whole, the reverse seems more natural, and is a quite possible meaning of the Greek. In verses 9-10, Paul has been describing events which will take place as the end approaches and (v. 10b) arrives. In verses 11-12, following his usual practice (see Diagram|fig:Table_2TH2-6.htm), he goes over some of the same ground again, but giving more detail and looking more deeply into the meaning of the events in question. If this is so, the translation should run: “The reason for this (that is, the events described in verses 9-10) is that God is sending a power of error….” Verse 11 would then unfold an aspect of the Christian “mystery” (cf. v. 7), explaining that the events of verses 9-10, summarized in verse 12, are the result of what God is doing.

The power which God sends has not been mentioned directly before, so following normal Greek usage in such cases, Paul does not use a definite article. This power leads unbelievers into error, in order that, or with the result that (the same problem as in v. 10), they will not only accept wrong information, but they will trust what is not worthy of trust. Cf. Moffatt “put faith in falsehood,” Phillips “put their faith in an utter fraud.” Paul uses here a definite article before “lie,” referring back to verse 9, where the “lie” (Good News Translation false) was mentioned for the first time, therefore without an article. The modern reader finds it easier to accept that the power of error produces the result that people believe what is false, rather than that God sends this power in order that people may believe what is false; but both concepts are included in the meaning, and the main clause God sends suggests the translation “in order that they may believe what is false.”

In linking verse 11 with verse 10, it is important that the conjunctive element (so or “therefore” or “for this reason”) refers to the various events of verses 8, 9, and 10, and not merely to the result or purpose suggested at the end of verse 10, namely, so as to be saved. It may, therefore, be important to introduce a transition in the form of “because of what is going to happen,” or “because of all that is going to happen.”

Since the activity of God in sending the power of error is something which has already begun to take place, it may be useful to use a verb form which suggests continuous activity, for example, “God is sending.”

It may be very difficult in some languages to speak of “sending the power of error,” since both “power” and “error” are abstracts, and they really qualify something else. It may even be impossible to speak of “sending” an abstract such as “power” or “error.” However, it may be possible to say “God causes them to think wrongly, and this strongly affects their thinking.” Or one may be able to say “God causes them to act very wrongly,” or “… to be badly mistaken in the way in which they act.”

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 .

As apostles, Paul and his companions (see 1 Thess. 2.7) have to give directions, even commands, to young churches, but Paul turns immediately to prayer that Christ himself will guide his readers. The central meaning of the Greek word rendered lead is “direct” or “guide.”

Expression introducing prayer, like may the Lord, are falling out of use except in church circles. Die Bibel im heutigen Deutsch (cf. Bijbel in Gewone Taal) has “we ask the Lord.” One may also simply say “we pray to the Lord,” or “we pray that the Lord will….”

You into a greater understanding is literally “your hearts.” (On “hearts,” see 1 Thess. 2.4.) It is an open question whether Paul would have thought of this term as a metaphor, but this would be the case in many modern languages. Since “heart” can sometimes mean “mind” and refer therefore to intellectual, not just emotional, activity, Good News Translation interprets “heart” as a person’s ability to understand. But that an understanding of God’s love and Christ-given endurance involves more than the intellect alone, is clear from the context.

In some other languages also it may be necessary to replace “hearts” with a more literal expression. Die Bibel im heutigen Deutsch has “your thoughts,” and Biblia Dios Habla Hoy “may the Lord help you to feel the love of God.” Since the introduction of “hearts” or even “minds” in this context may be misleading, it is better in some languages to translate “I pray that the Lord will guide you to love God.”

The love of God and the endurance that is given by Christ are literally “the love of God” and “the endurance of Christ.” Both expressions can have more than one meaning. “The love of God,” in Greek as in English, may mean “love for God” or “God’s love” (for man). Most traditional translations leave the question undecided, and most modern translations (except Bible en français courant) take the phrase to refer to God’s love for man, for example, Barclay “the way in which God has loved you,” Die Bibel im heutigen Deutsch “the love which God has shown to us” (cf. Moffatt Phillips New English Bible “God’s love”). Good News Translation‘s translation may appear to allow either possibility, but the expression into a greater understanding is more appropriate if God’s love for man is in mind, rather than man’s love for God. (Also, the possible parallel with the endurance that is given by Christ points to the former interpretation.) The main argument in favor of the translation “love for God” is that the context seems to speak of a movement of the Thessalonians toward God, for literally the wording is “lead your hearts to” (or “into” or “unto”) “the love of God.” But it must be admitted (1) that the word translated “to” may also (though more often in John than in Paul) have the meaning “in,” and (2) that “the love of God” in Paul usually means God’s love for man. If one wishes to translate “the love of God” more explicitly as “God’s love for people,” one may restructure the first part of verse 5 as “I pray that the Lord may cause you to experience God’s love for you,” or “… how much God loves you,” or “… the fact that God loves you.”

The meaning of “the endurance of Christ” is likewise uncertain. The phrase is not used anywhere else in the New Testament. The endurance may either be directed from the believer to Christ or from Christ to the believer. In the first case, the meaning will be “patient waiting for Christ” (King James Version). This would fit in well with 2.1-12, and there are many Old Testament texts which speak of waiting patiently for the Lord. “Patient” in modern English suggests a more passive attitude than the Greek, but “endurance” is linked with “hope” in 1 Thess. 1.3, so King James Version‘s “waiting” (implicit, though not printed in italics) may be justified. If one follows this interpretation, it is possible to say “that the Lord may cause you to wait patiently for Christ’s coming.” It is often not sufficient simply to say “to wait for Christ.”

On the other hand, “the endurance of Christ” may mean either “the endurance which Christ gives” (as in Good News Translation and Bible en français courant) or “the endurance which Christ showed (while on earth),” as in Barclay “all that Christ triumphantly went through for you” (cf. Phillips “the patient suffering of Christ” and Die Bibel im heutigen Deutsch).

Unless there are strong reasons to the contrary, it seems natural to understand “the love of God” and “the endurance of Christ” in the same way, that is, either both as a movement from believers or both as a movement toward believers. Bible en français courant is unusual in taking the first phrase as a movement toward God, and the second as a movement toward believers.

If Christ is regarded simply as the goal of the endurance or reliance, one may translate “that the Lord may cause you to rely completely on Christ,” or “… depend completely on Christ.” However, if it is understood as experiencing the kind of endurance with Christ demonstrated, then one may say “that the Lord may cause you to remain firm in the same way that Christ remained firm,” or “… endure even as Christ endured.”

There is a very complicated problem involved at this point in that the Lord (a reference to Christ) is the primary causative agent and the endurance is itself either given by Christ or is something experienced by him. It may be misleading to refer to “the Lord” as the primary agent at the beginning of verse 5 and to introduce “Christ” later in the same verse. If, however, one translates “I pray that the Lord will cause you to have love for God and firm reliance on him,” the final pronoun “him” will likely be understood as referring to “God,” and not to “Christ.” Therefore it may be necessary to invert the order of the petitions so as to read: “I pray that the Lord will cause you to rely completely on him, and to experience love for God.”

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

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

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

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

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

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

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

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

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

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

On peace, see 1 Thess. 1.1.

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

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